Papers Relating to the Foreign Relations of the United States, Transmitted to Congress, With the Annual Message of the President, December 6, 1875, Volume I

No. 141.
Mr. Avery to Mr. Fish.

Legation of the United States,
Peking, January 27, 1875. (Received April 2.)

No. 23.]

Sir: In my No. 21, of the 6th instant, I informed you of the convalescence of the Emperor from an attack of small-pox, and of the remarkable ceremonies and edicts in connection therewith. At that date, and for some days afterward, there was no good reason to doubt that His Majesty was on the road to recovery, though represented as being very weak. Prince Kung, his uncle, who had before excused himself for not accompanying other members of the Yamen in their usual round of New Year calls upon the legations, was able to leave the palace and pay his calls on the 11th instant, when he reported the Emperor as improving, and seemed himself to be in unusually good spirits. Accordingly, it was a surprise to hear on the morning of the 13th that the Emperor was dead. The rumors to this effect were confirmed during the day by an official notification from Prince Kung, (inclosure 1,) stating that His Majesty died (literally “took the long journey on the dragon-chariot and became a guest on high”) the day before. It is understood that he deceased at about 6 o’clock in the evening. I replied to the prince as soon as possible, expressing regret and sympathy. (Inclosure 2.) The Emperor’s death was doubtless due to extreme debility supervening upon the abatement of his disease in the absence of proper tonic treatment at the hands of the court physicians. Of a delicate frame and constitution, he had not vitality enough to rally without the aid which scientific medication and a nourishing diet alone could render him. His doctors, who had previously been awarded increased honor and emolument, were promptly stripped of these by a punitive decree. The news of the imperial demise spread rapidly through the city, but caused no outward excitement. Beyond the displacing of the red hangings of shop-doors and signs with blue, or the donning of white garments, in token of mourning, there were no unusual demonstrations to be observed in passing through the streets. The foreign legations, by common consent, testified their sense of the sad event by lowering their respective flags to half-mast, and keeping them so for ten days.

The late Emperor was born April 27, 1856, and, dying on the 12th of January, 1875, had not completed his nineteenth year. His personal name was Tsai-Shun, and the style of his reign was Tung Chi, (united rule,) referring to the circumstances under which his accession was secured through the concurrent action of the Empress-Dowagers and the imperial princes, his uncles. He was the only son of the Emperor Hienfung, who died in August, 1861, aged only 31 years, his heir being then but 5 years old. A certain ambitious prince, named I. Tsin-wang, conspired to set aside the natural guardians of the boy, if not to usurp the throne, bat his plot was discovered and thwarted by Prince Kung and he Empress-Dowagers, who formed a regency for the purposes of government during the imperial minority, which terminated at the beginning of 1873. The marriage of His Majesty about this time; his reception of the foreign ministers some months later, after a prolonged and edious discussion, thus abandoning the traditional claim of superiority for the Chinese ruler which had been so obstinately and arrogantly maintained; the peaceful settlement of the dispute with Japan about Formosa, in 1874, are the chief events that have occurred since the late Emperor’s personal accession. But his reign as a whole, although it leaves still so much to desire, is remarkable for the establishment of wider and better relations with foreigners; for the more liberal interpretation and stricter enforcement of treaties; for the quelling of the formidable Taiping rebellion; for improvements in the customs service, including the carrying out of a fine light-house system; for a vigorous attempt to suppress the cruel coolie traffic; for the encouragement of scientific learning, through the Tung Wan College, at Peking, under the residency of our countryman, Dr. W. A. P. Martin, and through the provision for sending to the United States, for education, thirty students a year for five years; for the establishment of a Chinese line of steamships in home waters; for the permission and protection of telegraph-cables along the coast, leading to initial land-lines; for the establishment of arsenals and navy-yards, and the arming and drilling of troops on foreign methods, together with the adoption of steam in the naval service. All these things, and some others of a kindred nature that might be enumerated, while the credit for them, in hardly any case, cannot be ascribed to intelligent initiative action at Peking,, are still a part of the history of the late reign, and could not have been at least without its tacit permission. What it did not order it tolerated The more satisfactory and agreeable diplomatic relations existing are, of course, due to a better understanding by the foreign office here of international law and comity as slowly acquired through intercourse and discussion with foreign representatives; and to this cause, in turn, is owing that lessened disposition to oppose wholesome innovations, which, in the absence of any decided disposition to encourage then, is a welcome aid to progress in an empire presenting such an inert mass to the assaults of modern ideas. The late Emperor, however had little if any influence in practical affairs, nor did his brief period of nominal authority give promise of the ultimate development of qualities befitting a ruler of China at this epoch, when the elements of decadence and dissolution can be neutralized only by the infusion of afresh and vigorous motive into the central government, under the prudent leadership of an original mind. His only independent and characteristic acts were exhibitions of temper against Prince Kung, whom, on childish pretexts, he degraded in rank, only to restore him within a day or two, at the command of the Empress-Mothers. He had established no claim to the affection of his subjects, and the traditional veneration due to his position is apparently too weak to inspire more than ceremonious grief anywhere. The main pillar of his reign throughout was undoubtedly Prince Kung.

The late Emperor was the eighth in regular hereditary succession of the Manchu, styled the Tsing, or pure dynasty, which came into power in 1644. He was the only Emperor of the line who died without a son to succeed him, and failed to name his successor. It is remarkable, and peculiar to China, that the rule of only eight Emperors of this dynasty, passing so regularly from father to sou, should have stretched over 235 years, making an average of 29⅛ years to each sovereign. This fact is quite consistent with the ancient stability and orderly instinct of the Chinese. Dr. Williams, in his Middle Kingdom, (vol. 2, page 229,) states that the whole number of sovereigns in the twenty-six dynasties from Fuhhi, in B. C. 2852, to Tankwang, in A. D. 1847, a period of 4,699 years, is 243, which gives 180 years to each dynasty, and an average of 19⅓ years to each reign. There is no comparison to this showing in the annals of any other old people. The Egyptian dynasties, during a period of 2,384 years, from B. C. 2715 to B. C. 331, were thirty-one in number, counting 378 kings, who reigned on an average 77 years to each family, and only 6½ years to each monarch.

In almost any other Oriental country, under the same circumstances as those attending the death of the late Chinese Emperor, without leaving a lineal heir, the nearest of kin being four uncles, and no code fixing the succession, scenes of intrigue and violence might be certainly expected; but here, such is the force of tradition and custom, and such the regard for order growing out of a peculiar system of education, nothing of the kind has occurred. It should be added that if any of the princes cherished a secret ambition for the throne, none of them has a following or party on which he could rely for support in a bold attempt to seize it.

All speculations as to the succession, some of which pointed to Prince Kung as the coming man, were speedily put at rest by an official decree in the name of the Empress-Mothers (inclosure 3) who had been constituted a provisional regency during the first days of the Emperor’s illness, proclaiming the posthumous adoption of Tsai-tien (son of Yih-hwan, or Prince Chun, brother of Prince Kung, and commonly known as the seventh prince) as the son of Heinfung, the boy’s uncle, and father of the late Emperor, who was the boy’s cousin. By this fiction, which is not a new thing in Chinese ideas and customs, Tsai-tien, an infant of scarcely four years, born ten years after the death of his father, by adoption, becomes the nominal ruler of about four hundred millions of people, more than one-third of the human race as usually computed; and so far the decree is calmly received and obeyed. The selection of Tsai-tien, rather than the son of an elder prince, is said to be due to the influence of the late Emperor’s mother, whose sister is the wife of the seventh prince and mother of Tsai-tien. A story is current that during the family deliberations at the palace as to the succession, this lady, who is credited with much force of character, suddenly appeared with her little nephew, exclaiming authoritatively: “This is your Emperor!” The story is at least dramatic, and illustrates the reputation for decision and energy which the Empress-Mother has among the people. Her ascendency in the government may appear anomalous to those who have read of the generally inferior position of woman in China, but it is strictly consistent with the ideas of the Chinese who venerate maternity, widowhood, and age, and who therefore accord a position and influence to the widow of one Emperor and the mother of another which are withheld from the hapless wife of the deceased Emperor, who had borne him no son, and who is now so distracted with grief that she is said to have attempted her own life with poison.

The decree of adoption provides that when a son shall have been born to Tsai-tien, he, in turn, shall be “adopted as the inheritor of His Majesty now departed;” that is, of the Emperor just dead. This provision not only fixes the future succession in this branch of the family, should Tsai-tien retain the throne and leave a son, but it also supplies a descendant, in default of natural male issue, to worship the manes of the late Emperor in accordance with the demands of the national religion. On the same date with this decree from the Empress-Dowagers, January 14, another was issued, (inclosure 4,) ostensibly from the new boy Emperor himself, accepting the trust, apotheosizing his predecessor, whose spirit he hopes to console by a gentle and good rule, ordering the due performance of acts of sacrifice and worship, and directing the usual rite s of mourning throughout the empire. Still another decree of the same date, (inclosure 5,) which is referred to in the order of its reception , purports to be “a mandate from the late Emperor,” expressing his gratitude to the Empress-Dowagers for their care during his minority, and subsequently ascribing to the “counsels of maternal love” the success of his reign, lamenting the calamities of war, flood, and drought which have afflicted his people, pathetically announcing the approach of his death, declaring, agreeably to the will of the Empress-Dowagers, thas Tsai-tien shall be his heir, and limiting the mourning to twenty-seven days. It is altogether probable that this testamentary decree is only fictitiously attributed to the late Emperor, and that the succession was independently determined on in family council, as were the steps taken later to put the new reign in commission. Inclosure 6, ostensibly an edict from the new Emperor, announces the continuance of the regency of the Empress-Mothers during his minority, in conformity to a memorial from the princes and nobles, the inner council, with the presidents of the six boards and the nine superior metropolitan boards, who are directed to consult and decide upon the arrangements necessary to carry on the regency.

The edict of the Empress Dowagers as to the adoption of the Tsai-tien is given in inclosure 7. Another mandate from them (inclosure 8) delegates the charge of the imperial obsequies to certain princes and minister. The order of the obsequies has not yet been announced, but proclamation has been made of public mourning for the usual period of on hundred days. During this time no red is to be worn. Officials are to wear white robes on duty, and are to eschew plumes, buttons, and fringes. They are to appoint a day of wailing as soon as the news of death reaches them. A blue cloth is to be suspended from all shops, and blue papers must take the place of the red sentences on door-posts. No flags are to be suspended. Theaters must be shut, and all feasts foregone. The common people are not to marry during the hundred day s of mourning. They are not to shave their heads, fire crackers, ring bells, beat drums, nor have music of any kind. All cards, dispatches, and reports are to be stamped with blue ink. The women are not to wear hair-pins of yellow, (the imperial color) neither pearls nor jade earrings.

These details, conforming to old customs, are summarized from a mandate which appears in the Peking Gazette, (official.) Practically, the period of mourning prescribed will not be so long as stated, since it presumably dates from the day of the Emperor’s death, and announcement is made that the installation of the new Emperor will occur on the 22d of February. The prohibition of the New-Year festivities, which would occur in that month, will be a great deprivation to the people, and a loss to the shop-keepers.

Meanwhile, the remains of the late Emperor lie in state at the palace, within the forbidden city, and are reverently sacrificed to, after the immemorial custom of Chinese ancestral worship, which is the one universal religion of this people, underlying all other forms of faith or worship, and having the strongest influence on their domestic life and civil polity. Indeed, the succession to, the throne just arranged was partly decided by the rigid rules of ancestral worship. The four imperial princes, brothers of Hienfung and uncles of the late Emperor, were all prevented from succeeding by being of a higher generation, and so disabled from according him ancestral worship. Prince Chūn, the father of Tsai-tien, is said to chafe under a sense of his relative inferiority to his own son, and because he cannot make the kotow, or three kneelings and nine knockings, to him, as his servant, has asked to be relieved of the duties conferred upon him. His request has been complied with only so far as to retire him from the more active of these duties. Of all the surviving brothers of Heinfung, Prince Kung alone possesses marked character and talent for affairs. His highness retains his place as president of the general council, the leading executive body, consisting of two Manchus and two Chinese. He also remains at the head of the Tsungli Yamen, as chief secretary of state for foreign affairs. All the councils and boards remain unchanged, and as the former regency of the Empress Dowagers is restored, with no difference but in their enlarged experience, the government relapses to just what it was during the minority of the late Emperor. The style of the new reign, as announced by the Gazette, is Kwang-Sü, translated “glorious succession;” and the Chinese years, during Tsai-tien’s rule, will be named accordingly. An imperial decree (inclosure 9) prescribes the mode of writing the Emperor’s name, changing so that the second word shall not be a sacred character.

Other decrees (inclosures 10 and 11) degrade the unlucky court physicians, and rescind largesses and honors conferred on various persons when the Emperor was supposed to be convalescent. The several decrees referred to in this narative, if read in connection with it, will happily illustrate the peculiarities of a government which depends so much upon form and prescription, and veils its real working machinery behind rhetorical fictions, though these may be taken as the monuments or survivals of a once vital system. While a sacred and patriarchal character is attributed to the monarch, he is seen to be little more than a state figment, the real functions of power being lodged in the princes and ministers, who rule in the name of the Empress Dowagers, as they, in turn, are said to give ear to the affairs of government behind a curtain. We have really here an example of government by a whole family. There have been many rumors of dissatisfaction with the new settlement of succession, both in and out of the palace; but it seems to have been arranged by the common consent of the princes and Empress Mothers, and to be everywhere received with comparative indifference. There is probably more or less regret among thoughtful natives at the prospect of another long minority reign under a plural regency, so soon following that which closed with the late Emperor’s assumption of personal authority in 1873; but this feeling is not shown in a way to attract attention. * * * * *

I have, &c.,

BENJ. P. AVERY.

[Inclosure 1 in No. 23.—Translation.]

Prince Kung to Mr. Avery.

Tungchi, 12th year, 12th moon, 6th day. (January 13, 1865.)

Prince Kung, chief secretary of state for foreign affairs, herewith makes a communication.

I have reverently to inform you that yesterday His Majesty took the long journey on the dragon-chariot, to become a guest on high. I and all the imperial kindred are on this account filled with a grief and anguish too great for expression; and, moreover, we are at this moment wholly taken up with the reverent preparation of the rites connected with his obsequies; things of the greatest importance, and very perplexing.

Whatever matters may now be under discussion with your excellency, or may come up in the ordinary course of affairs, unless they are of imperative necessity, must be for a while deferred, until we can resume their discussion and settlement.

I have therefore at this time only to inform your excellency; which, indeed, is the object of this communication.

To His Excellency Benjamin P. Avery,
United States Minister to China.

[Inclosure 2 in No. 23.]

Mr. Avery to Prince Kung.

Legation of the United States,
Peking, January 15, 1875.

His Imperial Highness Prince Kung, &c., &c.:

Sir: I have the honor to acknowledge the receipt of your highness’s dispatch, informing me that His Imperial Majesty departed this life on the 12th of this month, and that as your sorrow at this event is so overwhelming, and you are obliged incessantly to at attend to the duties connected with the mourning for him, you have concluded that it will be expedient for a brief period to defer the management of public business, &c., &c.

My surprise at receiving this startling intelligence is not easy to express. It is not yet two months since I had the honor of an audience with His Majesty, and at that time he appeared to be in good health, and his youth gave promise of a long reign; and low to learn that he has “become a guest on high” fills me with the deepest sorrow and regret.

I shall immediately inform the President of this event, and both, he and the American people will be all filled with sincere regret on hearing of it. The friendly relations which have existed between our two countries for so many years make this occurs nee fitted to draw out their sympathies, and increase the mutual interest which now binds them to this nation.

With respect to the intimation given in your highness’s dispatch, I accept the proposed arrangement to defer for a time the discussion of public business, unless it be a matter of the most pressing necessity.

I avail myself of this occasion to renew to your highness the assurance of my high regard.

BENJ. P. AVERY.

[Inclosure 3 in No. 3.—Translation]

Prince Kung to Mr. Avery.

Tungchi, 13th year, 12th moon, 7th day. (January 14, 1875.)

Prince Kung, chief secretary-of state for foreign affairs, herewith makes a communication.

I was yesterday honored by the reception of a benign mandate from their Majesties, the Empress Dowagers, as follows:

Whereas His Majesty the Emperor has taken the dragon-ride, to become a guest on high, without leaving an heir, there is no course left open but to cause Tsai-tien, the son of Prince Chun, (Yih-hwan,) to be adopted as the son of our-literary ancestor, the Emperor Hien, or illustrious, and have him enter upon the succession of the great dynastic line as Emperor by adoption.^* When a son shall have been born to him let this son be adopted as the inheritor of His Majesty now departed.

A special decree. Respect this.

As is proper, I now send the above for your excellency’s information.

To His Excellency Benj. P. Avery,
United States Minister to China.

[Inclosure 4 in No. 23. Translation.]

Prince Kung to Mr. Avery.

Tungchi, 13th year, 12th moon, 7th day. (January 14, 1875.)

Prince Kung, chief secretary of state for foreign affairs, herewith makes a communication.

I was yesterday honored by the reception of the following imperial decree:

Whereas on the 12th of this month, about 6 o’clock p.m., His Majesty the Emperor took the dragon-ride, and became a guest on high, the benign mandate of the Empress Dowagers, Tsz-an and Tsz-hi, has been reverently received by Us, requiring Us to enter upon the succession of our great dynastic line. Prostrate upon the earth We bewail our grief to Heaven in lamentations without ceasing.

We humbly reflect that His late Majesty reigned thirteen years under the canopy of heaven. In reverent observance of the ancestral rules, he made the counsels prompted by maternal love his guide, applying himself with trembling zeal to the toilsome performance of his duty. For not a single day, showing his reverence for Heaven and obedience to the ancestral pattern therein, did he cease his devotion to the duties of government and love to his people. He gave official duties to the attached and the wise. He vanquished and pacified the great revolt. The welfare of the people and the polity of the state were ever entwined in his inmost thoughts. All who have the breath of life must now grieve and lament in the sincerest manner they are capable of.

Can any words give vent to the sadness which rends our hearts and shows itself in tears of blood?

While we reflect upon the heavy trust bequeathed to Us, the responsibilities of which are charged upon our unworthy person, we yet know that We can depend throughout the empire upon our ministers and servants of every rank, in both the civil and military services, who will strive in true loyalty to maintain, on our behalf, an ever-improving rule. Let the authorities in all the provinces be most careful to bear a gentle sway over the people committed to our charge, and this will console the soul in heaven of His Majesty now departed. Fervent is Our hope that this may be.

In regard to observing the rites of mourning, We have reverently received His late Majesty’s testament, charging Us, in accordance with former usage, to lay aside the mourning garb in twenty-seven days; but, in very truth, our feelings will not consent to this. We shall adhere strictly to the rale of ancient times, and reverently observe three years of mourning, that thus expression may partially, at least, be given to the grief that fills our mind.

As regards all acts of sacrifice and worship prescribed by canon law for the temples, of the state, it is fitting that nought be diminished in the allotted ceremonial on account of the present mourning. Let the proper boards which are concerned assemble their officers, therefore, to decide what steps are to be taken, as former precedents direct, for the appointment of officials reverently to discharge the duty on our behalf, or for our personal performance of the ceremony, and make a report thereon. Let also the rites of mourning to be observed by officials and people throughout the empire be conducted in conformity with the established rule.

Let these commands be promulgated in the capital and everywhere for the information of all. Eespect this.

As is proper, I now send the above for your excellency’s information.

To His Excellency Benj. P. Avery,
United States Minister to China.

[Inclosure 5 in No. 23.—Translated.]

Prince Kung to Mr. Avery.

Tungchi, 13th year, 12th moon, 7th day. (January 14, 1875.)

Prince Kung, chief secretary for foreign affairs, herewith makes a communication.

A mandate from the [late] Emperor was yesterday reverently received, saying:

It was owing to the exalted love of our imperial literary ancestor, the Emperor Hien, (or intelligent,) our canopy and support, that the “divine utensil” (the throne) was bestowed upon our keeping. Having set forth in our childhood upon the throne, we reverently succeeded to our great heritage, and from the day of our accession, we had gazing upward to thank their two Majesties the Empresses, for that, in ordering as regents the affairs of the government, they devoted night and day to their laborious task.

When, in obedience to their benign commands, We subsequently personally assumed the supreme power, it was in reliance on the guidance of the ancestral precepts of the sacred ones before us, that we made the fear of Heaven, the example of our fore-fathers, devotion to the government and love toward our people, the main-spring of every act. Couscious of our own deficiencies, we did not dare to do aught but labor late and early, with anxious application, each day showing this single purpose.

For more than ten years past, blessed with the counsels of maternal love, we have striven to reach the highest path. Happily it has been so, that wherever the armies I of the state came, the [Taiping] rebels of Yueh (Kwangtung and Kwangsi) and the [Nienfi] banditti were vanquished and subdued before them, and the insurgents among the Miaotse and the Mohammedans in Yunnan, Kweichau, and Shensi have all been conquered and brought into submission. Tranquillity has been everywhere restored; but though the miseries of war have ceased, the injuries and wounds of our people are not yet healed, and whenever we think of them it drives away all sleep and repose.

Whenever, too, in times of visitation by flood or drought in the provinces, their governors have prayed us to remit taxation or bestow relief, the instant outpouring of Our bounty has in no case been withheld. The anxious care which has filled our breast, even in the seclusion of the palace, must have been witnessed by our ministers and people throughout the whole land. Our bodily health has usually been strong, and, when attacked last month by the small-pox, the utmost care was taken in its treatment; but for some days past strength has so far gone that all hope of recover has passed away. Is not this the will of Heaven?

Deeply mindful of the grave interests of the dynasty, it behooves Us to transmit the charge to worthy hands; and now we have received the following benign mandate from their Majesties the Empress Dowagers.

“Let Tsai-tien, the son of Prince Chun, be adopted as the heir of Our literary an-cestoi, the Emperor Hien, and enter upon the inheritance of the great dynastic line, as Emperor by succession. A special edict.”

Our imperial successor is unselfishly filial and very intelligent, and will undoubtedly know how to accept with reverence the trust now committed to him. Heaven, which gives the people birth, appoints a ruler for them, and makes him their governor and shepherd; but he must continually exert himself with anxious zeal and watchful diligence By a wise choice of servants, he will give the people ease, and thereby assure our great inheritance for ever. Let him, moreover, cherish with filial care their Majjesties the two Empresses, and devoutly console their loving hearts.

It is equally our hope that all Our ministers and servants, both civil and military, in all parts of the land, will unite in public-spirited and loyal efforts for the common good, each zealously discharging his allotted duty, that thus they may uphold for our adopted successor a more and more glorious rule. If this be done, the cravings of our breas will be assuaged.

In accordance with former usage, let the robes of mourning be laid aside at the end of twenty-seven days. Be this proclaimed throughout the whole empire, so that all may hear and know it. Respect this.

As behooveth me, I have now the honor to make the above known to your excellency

To His Excellency Benjamin P. Avery,
United States Minister to China.

[Inclosure 6 in No. 23.—Translation.]

Prince Kung to Mr. Avery.

Tungchi, 13th year, 12th moon, 8th day. (January 15, 1875.)

Prince Kung, chief secretary of state for foreign affairs, herewith makes a communication.

I was yesterday honored by receiving the following imperial edict: A memorial has this day been received from the princes and nobles the inner council, with the presidents of the six boards and the nine superior metropolitan courts, humbly beseeching their Majesties the Empresses to take upon themselves the functions of the regency. I [the Emperor] having respectfully presented this for their perusal, have now reverently received the benign mandate of Her Majesty the Empress Tsz’-an Twan-yu Kang-king, and Her Majesty the Empress Tsz’-hi Twan-yiu-Kang i, in these words:

The perusal of the memorial which the princes and ministers have now presented, has made us feel with added poignancy the sorrow we are unable to dispel. The institution of a regency from behind the curtain^* is essentially a temporary expedient In consideration of the fact that His Majesty, who has succeeded to the throne, is still of very tender age, and moreover, that in times so filled with trouble, the princes and ministers cannot be left without a source to look to for authority, we have no choice left but to yield consent to their joint entreaty until His Adopted Majesty shall have completed the proper period of his education. When that day arrives we will forthwith return the government into his hands. Respect this.

In reverently receiving the above We have cause indeed to feel devoutly thankful for such a benign command. Though quite unworthy and insignificant in mind and body, we have been honored by their Majesties the Empresses, with their benign mandate to enter upon the succession of the great dynastic line, and be exalted by receiving the glorious commission. “Looking up we now take the burden of the great trust committed to our keeping by His Majesty now departed.” “Great is the bequest and difficult the task!^*”

Yet, happily for me, the protective care of their two Majesties is my support, until We can take into our hands the supreme power.

It behooves you, O princes, nobles, and ministers, with the officers and servants of every grade throughout the land, to put forth your strenuous efforts, each one exerting himself with public spirit and loyalty, to accord your joint support to an ever-improving rule. In this way you will comfort the soul in heaven above of His Majesty now departed, and at the same time fully gratify the expectations of our subjects of all ranks within the limits of the seas. Then great will be the happiness and prosperity vouchsafed to Us!

Let the princes, nobles, and ministers, as aforesaid, now carefully consult and decide upon the arrangements which is proper should be made in reference to the regency, and present them in a carefully prepared memorial. Let this decree be promulgated throughout the empire for the information of all. Respect this.

As behooveth me, I have now the honor to communicate the above for your excellency’s information.

To His Excellency Benj. P. Avery,
United States Minister to China.

[Inclosure 7 in No. 23.—Translation.]

edict from the empress-dowagers ordering the succession.

January 13.

Prince Tun, Prince Kung, Prince Ch’un, Prince Fu, and Prince Hwei, the Beili princes Tsai-chi and Tsai-ching, Duke Yih-mu, the three ministers of the presence and the three cabinet ministers, with the seven ministers controllers of the household, the three ministers of the imperial study, and the five of the imperial library, have jointly been honored by the following benign mandate from their Majesties Tsz’-an Twan-yu Kang-king, (the Empress-Dowager,) and Tsz’-hi Twan-yiu Kang-i, (the Empress-Mother:)

Let Tsai-tien, son of Prince Ch’un, (Yih-hwan,) be adopted as the son of our literary ancestor, the Emperor Hien, (illustrious,) and enter upon the succession of the great dynastic line as Emperor by adoption. A special edict.

Note.—The first four princes in the above are half-brothers of each other and the Emperor Hienfung; the fifth is a cousin, and the two Beili or princes palatinate are more remote cousins of the same generation as the recently-deceased Emperor. Some of these above named are also ministers of the presence as well as the three specifically mentioned. The three ministers of the study and the five of the library are all literary placemen and academicians, and possess no official power.

This edict was issued simultaneously with, that of inclosure 3.

[Inclosure 8 in No. 23.—Translation.]

order respecting the mourning.

January 13, 1875.

A benign mandate from their Majesties, Tsz’-an and Tsz’-hi, the Empress Dowagers:

Let Prince Tun, Prince Kung, and Prince Ch’un; Pa-yen-na-mo-hu, a prince of the Potolktai tribe of the Khorchin Mongols; the Beili Yih-kwang; Kingshu, consort of the imperial princess; Paoyun, a cabinet minister; Ying-kwei, president of the board of civil office; Sing kwei, president of the board of rites, and Li Hung-tsao, president of the board of works, together reverently arrange the obsequies, and perform their duty with the solemnity that is fitting. A special edict.

[Inclosure 9 in No. 23.—Translation.]

imperial decree.

January 13, 1875.

In the month of April, 1848, our munificent ancestor, the Emperor Ching [Perfect] issued his edict respecting the undesirableness of regarding both characters [in an Emperor’s personal name] as sacred, as follows:

“Hereafter, let whoever succeeds in person in our dynastic line, not require that the first word in his name be either proscribed or altered from its old form; but when the occasion comes, then let the mode in which the second word is to be altered for common use be considered and fixed. This is henceforth to be a settled canon. Respect this.”

Respectfully obeying His Majesty’s order, it is now directed that the first word Tsai in the imperial name be neither altered nor proscribed in books or in writing; but in writing the second tien let the last stroke in the character be omitted, as in order to show that it is now altered from a sacred character. Whatever books or documents have been printed previous to this date, need not be regarded as coming under this rule. Respect this.

[Inclosure 10 in No. 23.—Translation.]

mandate from their majesties tsz’-an and tsz’-hi, the empress-dowagers.

January 13.

Let the brevets of rank as expectant officials in one of the six subordinate boards called King Tang, or metropolitan courts, conferred upon Li Teh-li and Chwang Shau-ho,^* be withdrawn and canceled, and their official buttons and peacocks’ feathers be taken from them. Respect this.

[Inclosure 11 in No. 23.—Translation.]

mandate issued by their majesties the empress-dowagers.

From the Peking Gazette, January 14th.

Prince Tun and others have memorialized, requesting that the largesses and honors recently conferred (when the Emperor was convalescing) may be rescinded. Their request is founded in the truest propriety.

Let, therefore, the rewards, favors, and promotions granted by the decree of December 23 to the princes and high ministers be now all withdrawn, as is requested in this memorial. Let all those officers of every grade who were advanced two steps in the roll of merit, at the capital or elsewhere, be now at once reduced.

The proper boards will take cognizance of these orders. Respect this.

1. This monarch died in 1861, and his reign was styled Hienfung. His personal name, Yih-chu, is too sacred to be used by the common people. After his death he was canonized in the ancestral hall as “Wantsung Hien Hwangti, or our literary ancestor the Emperor Hien, (intelligent or illustrious.)
2. This is the literal rendering of the original expression, shui lien ting chang, and is descriptive of the regency of an Empress, who, with a curtain dropped before her, gives year to the affairs of government.
3. These two expressions are taken from the Book of Records and Book of Odes. The first is the remark of Ching Wang, (B. C. 1115,) in his reply to the princes, complaining of their want of sympathy with him where he ascribes the bequest to Heaven. The second is a line in an ode, where the same monarch, Ching, declares his feelings in the temple of his father, and bemoans his being left solitary and unsupported in his high position.
4. These are two court physicians, who were promoted on His late Majesty’s apparent convalescence. On the 15th the censor Yu Shang-hwa reported against them for incompetency and malpractice, stating that Li Teh-li was utterly helpless to devise means to protect His late Majesty from the small-pox, and his crimes are weighty. It is ordered, in consequence, that both these court-physicians be degraded from all their posts and held to answer for their misdemeanors.