Mr. Denby to Mr. Blaine.
Peking, August 28, 1891. (Received October 10.)
Sir: The recent antiforeign riots in China are likely to produce, or may rather be said to have already produced, results which are the most important events that have ever transpired in China.
The Emperor’s edict of the 13th of June, a translation whereof was [Page 425] sent to you in my dispatch No. 1324, of June 19, 1891, and the memorial of the foreign office to the Throne which produced that edict, a translation whereof was sent to you In my dispatch No. 1346, of July 13, 1891, are the two most important State papers that were ever issued in China.
To make this plain I propose briefly to review the attitude of China as to the toleration of Christianity up to the present time.
During the first period of the existence of Christianity in China it received no protection from foreign governments. Williams, in his “Middle Kingdom” (vol. ii, p. 290), and Dr. Henry Blodgett, a learned writer, fix this period as commencing about the year A. D. 506 and ending with the making of the first treaties in 1842 and 1844.
The Emperor T’ai Tsung, of the T’ang dynasty, who came to the throne in 620, received the Nestorians kindly. His successors in this dynasty were not unfavorable to Christianity. While, as Abbe Hue says, the Emperor T’ai Tsung was not convinced of the truth of Christianity, as he did not himself believe in any creed, he allowed all creeds to be propagated under his protection or his indifference. Even in the day of this Emperor, however, and of his immediate successors, there were persecutions, as that by the Buddhists in 699 and by the Confucianists in 715. In the year 845 the Emperor Wu Tsung issued an edict commanding 3,000 Nestorian priests to quit the observances of their religious rites.
The first missionary of the Roman Catholic Church to China was named John de Monte Carvino. He arrived at Peking A. D. 1293. He was received kindly by the Mongol Emperor Kublai, and was allowed to prosecute his labor of propagandism.
During the eighty-eight years that this dynasty survived Christianity was tolerated.
On their accession to the throne the Emperors of the Ming dynasty, in the year 1368, put a stop to the coming of Christian missionaries from the West.
The Roman Catholic missions in China, which still exist, were begun by the Dominicans in 1555. It may be said that between that date and 1844 the Catholic missionaries were alternately tolerated and persecuted.
Mathew Ricci reached China in 1581. He was highly educated, accomplished, and of pleasing address. He succeeded in establishing missions at four places in China, Peking being one. There was no persecution until he died, in the year 1610. In 1616 a violent persecution broke out. All missionaries were ordered to leave China.
In 1622 persecution ceased, to break out again in 1664. In 1671 the Christian missionaries were again allowed to return to China, and in 1692 complete toleration was allowed.
In the year 1718 Christianity was again proscribed and so remained down to the year 1844. Successive Emperors issued edicts against it. The criminal code in 1814 contained clauses providing for the punishment of Christians. The Christians suffered death, torture, imprisonment, and banishment. Nevertheless Williams estimates (Middle Kingdom, vol. 2, p. 315) that in 1839 there were in China 57 foreign priests, 114 native priests, and 303,000 converts.
The second period begins with the protection secured to missionaries in the treaties made with Great Britain France, and the United States, 1842–1844. Similar clauses were inserted in the treaties of Tien-Tsin, 1858–1860, with the same powers and with Russia. An imperial rescript in favor of the Roman Catholics was issued in 1862.
The toleration clauses in these treaties allow missionaries to reside at [Page 426] all open ports and to prosecute their religious and charitable work. They may also travel in every province.
By the gradual insistence of the missionaries and the tacit acquiescence of the Government missionaries now practically go where they please and establish themselves permanently in the interior. In the treaties, therefore, we find the warrant of toleration, but the treaties are not generally known to the nonoffieial Chinese. They are regarded as foreign documents with which ordinary Chinese have nothing to do. What was wanted was that at the beginning of the reign of the present Emperor, Kuang Hsü, a decided stand should be taken in favor of toleration. Tsai T’ien, the present Emperor, is the grandson of the Emperor Tao Kuang, nephew of the Emperor Hsien Feng and first cousin of the Emperor Tung Chih. He has assumed the appellation of Kuang Hsü (illustrious succession) as the title of his reign. According to English reckoning, he became of age on the 31st of July, 1891. He has ruled in his own name during two years and ‘four, months.
Had there been no riots it is not probable that he would ever have issued an edict commanding toleration of Christianity; but, as one of the steps toward securing protection to foreigners the foreign representatives demanded of the Throne an edict which should specifically define the rights, under the treaties, of foreigners, and particularly of missionaries, and should enjoin on the local officials under pains and penalties the duty of protection. The result was the edict of June 13, 1891.
The memorial to the Throne presented by the tsung-li yani&n is scarcely less important than the edict itself.
I call special attention to the following quotation from this memorial, because it embodies the strongest statement in favor of toleration to be found in the Chinese language:
The yamên beg to point out that the fundamental principles of the Christian religion are to educate mankind to lead a virtuous life; that it is spread over all occidental countries; and that the treaties concluded with foreign lands stipulate that the followers and teachers of the Christian religion in China (Catholic or Protestant) shall enjoy full security for their persons and property and freedom for the exercise of their religion. Furthermore, the hospitals, dispensaries, and orphanages connected with the missions are benevolent institutions, and very many missionaries always have of late years, whenever any part of the country was suffering from inundations or droughts, collected contributions and distributed them amongst the distressed people. This readiness to help and to benefit the people is deserving of every acknowledgment.
The yamên then proceeds to petition that a stringent edict be issued commanding that protection be assured to foreigners.
On the 13th of June last the imperial edict was issued. I quote a few paragraphs from it as follows:
The propagation of Christianity by foreigners is provided for by treaty, and imperial decrees have been issued to the provincial authorities from time to time to protect the missionaries.
Let the governors-general issue without delay orders to the civil and military officers under their respective jurisdiction to cause the arrest of the leaders of the riots and inflict capital punishment upon them as a warning and example to others in the future.
The doctrine of Christianity has for its purpose the teaching of men to do good. Chinese converts are subjects of China and are amenable to the local authorities. Peace and quiet should prevail among the Chinese and the missionaries.
The local authorities must protect the lives and property of foreign merchants and missionaries and prevent bad characters from doing them injury.
Stronger language than the foregoing could scarcely be used. If the imperial commands are executed in their spirit and intent, the most perfect toleration will hereafter exist in China.
I have, etc.,