And then, before that motley crowd, drinking with them their native tea from an earthen teapot, the men seated close around, or reclining as they smoke their pipes, the women and children walking about or sitting on the ground—we tell of God the great Spirit, the Creator, and Father of all—the Bible, His message to men—the incarnation, life, and death of Christ, and redemption through His blood. Before we get through you will hear man after man say, “I believe that. It is true.” One man takes up the story from Cha Pū Kaw’s mouth and repeats it to another—a story that till now he himself had never heard. Another says, “Nān Suwan has told us this before, but now we hear it from the father-teacher.” Before we retired that night Sên Chai said to us, with the approval of most of his village, “Go on to Sên Bun Yūang and the head men of the other villages. If they agree, we will all accept Christianity. One village cannot accept it alone. If we do not ‘kin waw’ with them—join in their New Year’s feast—we shall be treated as enemies by the whole tribe.” So, next morning, we set out to find the great Pū Chān—the religious head of the province. On our way to his village we fell in with a man to whom Cha Pū Kaw was speaking with great earnestness. I found on approaching him that he was not a Mūsô, but a Kūi—of a tribe which we had planned to visit later. He was the Pū Chān of his village. He had already invited us through Cha Pū Kaw to change our plan, and visit his village first. It was nearer than the village we were intending to visit, and we were already tired enough with our climb to be willing to stop at the nearest place. The village was a large one, as mountain villages go—of twenty-five or thirty houses, and from two hundred and fifty to three hundred souls—in general not unlike the Mūsô villages we had seen. The Kūi language also, while different from the Mūsô, is cognate with it, so that Cha Pū Kaw could still act fairly well as our interpreter. His talk with the Pū Chān on the way had already laid a good foundation for our work in the evening, when curiosity and interest in our errand brought the whole village together to hear Cha Pū Kaw’s new doctrine from his own lips. The news of his conversion had already reached them, and he had made a good impression on the religious head of the village.—And, then, it was something new to see the Mūsô boys able to read and to sing. Nān Suwan and Cha Pū Kaw led in prayer, the one in Lāo and the other in Mūsô. Then our religion was explained in its two leading ideas—rejection of the spirit-cult, and acceptance of Jesus for the pardon of sin and the life eternal. Questions were asked and answered.