A more graphic picture of these religious meetings can perhaps be obtained by a brief description of one which I attended, where, however, the demonstrations were all of a relatively mild order. This was the evening gathering of the theological students on a day during the whole of which they had been holding a series of similar gatherings. As we arrived in front of the building in which the meeting was held, there pierced the silent night air a voice of wailing rather than of articulate speaking, in a high-pitched key and with extreme rapidity of utterance. On entering, some sixty Korean men appeared, seated on the floor with their heads bowed in their hands; three or four missionaries were occupying a bench which ran across one end of the room. At the other end stood one of the students swaying back and forth; it was his confession of sin that we had heard while still outside. Precisely what the confession was, there was no opportunity to learn; for after speaking a few sentences more, with ever increasing rapidity and shrillness of tone, the speaker fell to the floor sobbing and moaning convulsively and began beating the mats with fists and with forehead. One of the missionaries stepped carefully between the stooping bodies of his comrades, found his way to the prostrate sinner, and by words and gentle blows upon the back attempted to revive and comfort him. Then followed a series of similar confessions, interspersed with prayers for forgiveness, none of which, however, attained the same degree of vehemence and physical excess. The substance of sins confessed by these Korean students of divinity was most illuminating. The next penitent wished it to be known that he had broken all the commandments; although it appeared that this far limit had been reached before his profession of Christianity, and that he had been guilty of murder rather in the spirit than in fact. Various following narratives of experience, made with varying degrees of emotional excitement, included forms of wrong-doing common to most church members in all countries, such as pride, envy, deceit, infidelity, and impurity of thought, if not of life. But the climax was fairly reached when one man of early middle-age arose, and in a markedly unemotional way asserted that, although he had formerly resisted all efforts to make him tell the truth as to his real manner of living, he now felt that the time had come when this painful duty could no longer be postponed. How to repent, however, he did not know. The story which was told in cold-blooded fashion was, briefly, as follows: Before professing Christian conversion he had been a wild fellow, and among other crimes had twice set fire to the houses of his neighbors. After profession of conversion he had been employed as a colporteur. In this connection he had thrown away or destroyed the books he was paid to distribute, had told his employer that robbers had attacked him and stolen them, and thus had collected his full salary.