193 Linebarger, _Conversations_, cited, Book III, p. 31.
194 Linebarger, _Conversations_, cited, Book III, p. 30.
196 See, however, the d’Elia translation, cited, pp. 298-301, for a reference to labor unions and a statement for their need of competent and honest leadership.
197 See Wittfogel, _Sun Yat-sen_, cited, “Die Arbeiter,” pp. 97-99. T’ang, Hsü, and the various biographies of Sun almost all contain references from time to time to Sun’s friendliness toward and approval of organized labor.
198 Wittfogel, _Sun Yat-sen_, cited, pp. 325-329. The next speech of Sun Yat-sen given in Wittfogel’s work is Sun’s indignant attack on “the so-called Labor Government” of England, which permitted the old methods of British Far Eastern imperialism to continue.
199 Linebarger, _Conversations_, cited, Book III, p. 18. This work, while it cannot be given the weight of direct quotations from Sun’s own writings or speeches, does contain a good deal about the policies of _min shêng_ which does not appear elsewhere. The author has sought to avoid citation of it where direct sources are available, since the nature of the material makes it by no means so authoritative as others might be.
201 E. D. Harvey, _The Mind of China_, New Haven, 1933, deals extensively with these supernatural elements. The reader who turns to it should keep in mind the fact that the supernatural plays a rôle in China distinctly less important than that which it did, say, in medieval Europe, and that a strong agnostic, rather than a skeptical, spirit among the Chinese has preserved them from the grossest errors of superstition.
202 Latourette, cited, p. 129. Dr. Latourette’s sketch of Chinese religious thought is especially good, as indeed it might be, since he is one of the most celebrated American scholars in the field of Western religion in China.
204 The author cannot give a documentary citation for this observation. It was communicated to him many times by his father, Judge Paul Linebarger, who stated that Sun Yat-sen was most apt to talk in terms of morality and morale by preference. The fact that Sun Yat-sen came from a Chinese Confucian background into a Western Christian one cannot be ignored. He did not permit his Christianity to sway him from what he considered his necessary lines of behavior in politics; it did not, for example, prevent him from being extremely cordial to the Soviet Union at the time that that state was still more or less outcaste. And yet, speaking of the Christian God, he is reputably reported to have said: “God sent me to China to free her from bondage and oppression, and I have not been disobedient to the Heavenly mission”; and, again, to have said on the day before his death: “I am a Christian; God sent me to fight evil for my people. Jesus was a revolutionist; so am I.” (Both quotations from appendix to the d’Elia translation, p. 718.)