Dr. Noble, at once upon the departure of this committee, gave orders that the church bell should be rung to assemble the Christian community; and in such manner as to indicate to them that they were called together to hear “good news.” An hour later, when we were going down the hill to dine with the Japanese Resident, the people had not yet assembled; but on our return in the evening they were departing to their homes, quieted by two hours of opportunity to express their excited feeling in the Korean fashion of wailing, sobbing, and beating their foreheads upon the mats—assisted by the comforting and reassuring words of those to whom they looked as having knowledge and authority. It afterward transpired[4] that a young Korean, one An Chung-ho, who had become by foreign residence _infected_, rather than instructed, with certain so-called “modern ideas,” had busied himself, as the agent of the seditious intriguers at Seoul, in distributing this forged document and in haranguing the people with a view to excite a popular uprising against the Japanese. It is needless to say that the document itself was _not_ printed in Japan. But the next morning’s sunlight saw the mist and the threatening storm-cloud cleared away. It was during this visit to Pyeng-yang that I saw something of the remarkable features of the religious movement which was most intense there, but which spread, during the winter of 1906-’07, widely over Korea. The “revival” began—and, indeed, as regards its principal immediate results, it consisted largely—in the irresistible tendency to confession, contrition, and prayer for forgiveness, among Christians themselves. The confessions, while in general they embraced such familiar topics as pride, envy, unfaithfulness, and coldness in the Christian life, very naturally soon revealed the characteristic vices and weaknesses of the Korean character. Taken at their own estimate, and making all reasonable allowances for the exaggerations of temporary excitement, they made obvious the fact that lying, stealing, cheating, and impurity, had been nearly universal in the hitherto existing Christian communities of Korea. In many cases these “spiritual exercises” were accompanied by the most violent physical demonstrations, such as sobbing, wailing, beating the forehead on the floor, and even falling down unconscious and frothing at the mouth.