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and tenses. He was a fine writer. His addresses and sermons were pointed and full of life. Like Dr. Arnold of Rugby, he aimed to build character in his pupils and not to convert them into walking encyclopedias, or intelligent parrots. It was through him that I was introduced to Addison, Goldsmith, Dickens, Sir Walter Scott, the Edinburgh Reviews, Macaulay and Shakespeare, which formed the bulk of my reading while in Monson.
During my first year in the Monson Academy, I had no idea of taking a collegiate course. It was well understood that I was to return to China at the end of 1849, and the appropriation was made to suit such a plan. In the fall of 1848, after Wong Shing—the eldest of the three of us—had returned to China on account of his poor health, Wong Foon and myself, who were left behind to continue our studies for another year, frequently met to talk over future plans for the end of the prescribed time. We both decided finally to stay in this country to continue our studies, but the question arose, who was going to back us financially after 1849? This was the Gordian Knot. We concluded to consult Mr. Hammond and Mr. Brown on the subject. They both decided to have the matter referred to
our patrons in Hong Kong. Reply came that if we wished to prosecute our studies after 1849, they would be willing to continue their support through a professional course, if we were willing to go over to Scotland to go through the University of Edinburgh. This was a generous and noble-hearted proposal.
Wong Foon, on his part, after much deliberation, decided to accept the offer and go over to Scotland at the end of 1849, while, on my part, I preferred to remain in this country to continue my studies here with the view of going to Yale. Wong Foon's decision had relieved him of all financial anxieties, while the problem of how I was to pay my education bills after 1849, still remained to be solved. But I did not allow the perplexites of the future to disturb my peace of mind. I threw all my anxieties to the wind, trusting to a wise Providence to care for my future, as it had done for my past.
Wong Foon and I, having taken our decisive steps, dropped our English studies at the close of the school year of 1849, and in the fall of the same year we began the A B C's of our classical course. In the summer of 1850, we graduated from the academy. Wong Foon, by previous arrangements, went over to Scotland and entered the University of Edinburgh. I remained in this country and finally entered Yale. It was fully a decade since we had met for the first time in the Morrison School in Macao, in 1840, to become school-mates as well as classmates. Now that link was broken.
Wong was in the University seven years. After completing his professional studies as a doctor, he returned to China in 1857. He was a fine scholar. He graduated the third man in his medical class. He also distinguished himself in his profession. His ability and skill secured for him an enviable reputation as one of the ablest surgeons east of the Cape of Good Hope at that time. He had a fine practice in Canton, where the foreign residents retained him as their physician in preference to European doctors. He was very successful and made quite a fortune before his death, which took place in 1879. Both the native and foreign communities felt his loss. He was highly respected and honored by Chinese and foreigners for his Christian character and the purity of his life.
MY COLLEGE DAYS
Before entering Yale, I had not solved the problem of how I was to be carried through the collegiate course without financial backing of a definite and well-assured character. It was an easy matter to talk about getting an education by working for it, and there is a kind of romance in it that captivates the imagination, but it is altogether a different thing to face it in a business and practical way. So it proved to me, after I had put my foot into it. I had no one except Brown, who had already done so much for me in bringing me to this country, and Hammond, who fitted me for college. To them I appealed for advice and counsel. I was advised to avail myself of the contingent fund provided for indigent students. It was in the hands of the trustees of the academy and so well guarded that it could not be appropriated without the recipient's signing a written pledge that he would study for the ministry and afterwards become a missionary. Such being the
case, I made up my mind that it would be utterly useless for me to apply for the fund. However, a day was appointed for me to meet the trustees in the parsonage, to talk over the subject. They said they would be too glad to have me avail myself of the fund, provided I was willing to sign a pledge that after graduation I should go back to China as a missionary. I gave the trustees to understand that I would never give such a pledge for the following reasons: First, it would handicap and circumscribe my usefulness. I wanted the utmost freedom of action to avail myself of every opportunity to do the greatest good in China. If necessary, I might be obliged to create new conditions, if I found old ones were not favorable to any plan I might have for promoting her highest welfare.
In the second place, the calling of a missionary -/ is not the only sphere in lif e where one can do the most good in China or elsewhere. In such a vast empire, there can be hardly any limit put upon one's ambition to do good, if one is possessed of the Christ-spirit; on the other hand, if one has not such a spirit, no pledge in the world could melt his ice-bound soul.
In the third place, a pledge of that character would prevent me from taking advantage of any