[Extracted from British Blue Book, “China, No. 3, 1871,” as
translated into French and from French into English.]
The object which the powers and China had before them originally in
signing treaties was to establish a permanent situation which would
insure them reciprocal advantages and remove abuses. However, the
experience of the last few years has demonstrated that not only do these
treaties not attain this desired end of permanency, but also that, up to
the present time, they are difficult to carry into execution. Trade has
in no degree occasioned differences between China and the powers. The
same cannot be said of the missions, which engender ever-increasing
abuses. Although in the first instance it may have been declared that
the primary object of the missions was to exhort men to virtue,
Catholicism, in causing vexation to the people, has produced a contrary
effect in China. [This regrettable result] is solely attributable to the
inefficacy of the plan of action [followed in this matter.] It is,
therefore, urgent that steps should be taken to remedy this evil and to
search for a satisfactory solution of the difficulty, In fact,
[Page 159]
this question is one bearing
upon those which influence the leading interests of the peace of
nations, as well as those of their trade, which are equally
considerable. Wherever the Catholic missionaries have appeared they have
drawn upon themselves the animadversion of the people, and your
excellency is not ignorant that cases which have arisen during the
course of several years embraced points of disagreement of every
kind.
The first Catholic missionaries who established themselves in China were
called “literates (lettrés) of the West.” The greater part of the
conversions took place at that time among respectable people. On the
other hand, since the conclusion of the treaties took place, (1860,) the
majority of the converts are persons without virtue; so that that
religion, whose object is to exhort men to virtue, no longer enjoys any
consideration. From that moment consciences have become a prey to
uneasiness. The Christians have none the less continued, under the
shadow of missionary influence, to mislead and oppress the people;
thence arose renewed uneasiness, then quarrels between Christians and
non-Christians, and, at last, disturbances. The authorities proceed to
investigate the affair; the missionaries make common cause with the
Christians, and support them in their insubordination against the same
authorities. Thereupon the feeling of disquiet which pervades the people
assumes greater proportions. Yet more; veteran rebels, beyond the pale
of the law, amateurs in intrigue, seek a refuge in the church, and lean
upon her influence in order to commit disorders. At this moment the
animosity of the people, already deep, degenerates gradually into a hate
which, at length, reaches its paroxysm. The people in general, unaware
of the difference which exists between Protestantism and Catholicism,
confound these two religions under this latter denomination. They do not
grasp the distinction which should be made between the different nations
of which Europe is composed, and give to Europeans the generic name of
“men from without;” so that, when troubles break out, foreigners
residing in China are all exposed to the same dangers. Even in the
provinces where conflicts have not yet taken place, uneasiness and
suspicion will certainly appear among the people. Is not such a state of
things of a nature to occasion a lively feeling of irritation, and, as a
result, grave disorders? The differences which exist between the
religions and the nationalities are truths which still are beyond the
comprehension of the masses, in spite of the constant efforts which have
been exerted in order to make them appreciate their nature. The prince
and the members of the Yamên, during the ten years in which they have
been at the head of affairs, have been a prey to incessant anxiety.
These precautions have been justified by the events at Tien-tsin. the
suddenness of which was overwhelming. The proceedings against the
functionaries [compromised] have been begun, the murderers have suffered
capital punishment, an indemnity has been paid, and relief given; but,
although the affair may to-day be almost settled, the prince and the
members of the Yamên cannot throw off the uneasiness which they feel. In
fact, if this policy is the only one on which one can rely [to settle]
the differences between Christians and non-Christians, it will become
more precarious in proportion to the necessity there will be to recur to
it oftener, and the disorders like those of Tien-tsin will be repeated
more terribly each time. If the question is looked at under its present
aspect, the question is, how is it possible to be on good terms and to
live on either side in peace? It is not only to the hatred engendered by
the suppressed animosities of the people, but decidedly also to the
provocations of the Christians, that the conflicts on the missionary
question which arise in these provinces must be attributed. If, on one
side, these conflicts may have been brought about by the relative
incapacity of the local administration, they can certainly also be
attributed to the conduct of the high Chinese and European functionaries
charged with the direction of affairs, [affecting the two countries,]
who, knowing the want of conciliation in the attitude of the
missionaries and Christians, show no good will in seeking for the means
of remedying the evil.
With regard to the Europeans, they only aim at getting rid of the
difficulties of the moment, without troubling themselves whether by so
doing consciences are disturbed; to employ coercion is all that is
thought of. On the other hand, the local authorities have only one
object, that of bringing the matter to a close. Care for the future goes
for nothing in this short-sighted policy. But if we seek, in concert
with the Europeans, to secure by efficacious means a really lasting
understanding, we do not find among these latter the desire to found the
discussion on equitable bases. When this discussion arises, they place
before us unacceptable means which they wish to impose on us by force,
in order to be able to put a stop to the matter. That is, in truth, not
the good and true way to take care of the interests of the two
countries. Anxious about the whole matter, and sincerely desirous that
concord and peace should reign forever between China and Europe, the
prince and the members of the Yamên are bound to seek the best means to
secure this result. Their belief is, that, there are ecclesiastics
everywhere in Europe, and that their presence abroad is there without
danger to good harmony. The maintenance of this happy state of things
is, doubtless, due to the employment of certain means, and to this fact,
that ecclesiastics and Christians abstain from provoking conflicts. The
prince and the members of the Yamên have
[Page 160]
heard that these same ecclesiastics, to whatever
nationality they might belong, respected the law and customs of the
country where they dwelt; that they were not allowed to constitute in
them a kind of exceptional independence for themselves; and that the
faults of every kind, such as contraventions of the law, insubordination
towards the authority of functionaries, abuses and usurpations of
powers, acts prejudicial to the reputation of people, and oppressive
towards the people which provoke its suspicions and its resentment, are
there severely repressed. If the missionaries, before constructing the
religious establishments in China, and preaching their doctrine there,
avoided making themselves odious to the principal men and people, the
suspicions would disappear to give place to a mutual confidence, concord
would be permanent; one would not see churches destroyed and religion
attacked. If these same missionaries, in pursuit of their work, could
inspire in the masses the conviction that their acts are not opposed to
their teaching; if, remaining deaf to the instigations of the
Christians, they avoided, by denying themselves, all interference in the
local administration, giving the support of their influence to arbitrary
and oppressive acts which engender hatred among the notables and the
people, they might live in perfect harmony with the people, and the
functionaries would be in a position to protect them. Far different is
the conduct of the persons who now come to China to propagate therein
the Christian religion. From the information which the prince and the
Yamên have gathered, (respecting the duties imposed upon them by their
priesthood,) these persons found as it were among us an undetermined
number of states within the state. How, under these conditions, can we
hope that a durable understanding should be established, and to prevent
the governors and the governed uniting against them in common
hostility?
The prince and the members of the Yamên are impressed with the desire to
ward off from henceforth eventualities so menacing. In fact, they fear
in all sincerity lest, after the arrangement of the Tien-tsin affair,
the animosity of the ignorant Christians of the empire should take a
more decided tone of insolent bluster, that the bitterness of the
popular resentment should increase, and that so much accumulated bad
feeling, causing a sudden explosion, should bring about a catastrophe.
It would then be no longer possible for the local authorities, nor for
the high provincial functionaries, nor even for the Tsung-li Yamên, to
assert their authority. In the event of a general rising in China, the
Emperor will be able to appoint high dignitaries to order them to
assemble everywhere imposing forces; but the greatest rigor does not
reach the masses, and when their anger manifests itself, there are
persons who refuse to yield their heads to the executioner. Then, when
the evil becomes irremediable, and when the wish we all have to preserve
so great interests will no longer be effectual, the men who direct the
international affairs of China and of Europe will not be suffered to
decline the responsibility which falls on them. In short, in the
direction of affairs, the important point in China as in Europe is to
satisfy opinion. If, failing in this duty, oppression and violence are
employed, a general rising will at last take place. There are moments
when the supreme authority is disregarded. If the high functionaries of
China and the Europeans, on whom rests the responsibility of the affairs
which now form the object of our anxiety, remaining unmoved spectators
of a situation which threatens the greatest danger to the Chinese
people, as well as to strangers, traders, and individuals, make no
effort to find a solution which may effectually remedy the evil, it will
follow that it will be out of their power to deal in a satisfactory
manner with the matters which interest the public. Consequently, with
the view of protecting the great interests of general peace, and of
remedying the abuses above pointed out, the prince and the members of
the Yamên have the honor to submit, for your excellency’s examination, a
plan of regulation in eight articles, which has also been communicated
to the representatives of other powers.
Draught of regulations.
[From British Blue Book “China, No. 3,
1871.”]
[Translation.]
Article 1. The Christians, when they found
an orphanage, give no notice to the authorities, and appear to act
with mystery; hence the suspicions and hatred of the people. In
ceasing to receive children, the evil rumors which are now in
circulation would at the same time disappear. If, however, there is
a wish to continue this work, only the children of necessitous
Christians must be received, and then the authorities ought to be
informed, who would note the day on which the child entered, the
name of its parents, and the day on which it left. It would also be
necessary that power should be given to strangers to adopt these
children, and then a good result would be arrived at. Lastly, when
it is a question of non-Christian children, the high officials ought
to give orders to the local authorities, who should select proper
agents who could take all the measures which appeared suitable to
them.
[Page 161]
In China the laws which regulate orphanages are, that on the entrance
and on the departure of the children note is made of the person who
leaves them, or of the person who adopts them, of the declaration
made to the authorities, and of the permission given to the parents
to visit their children. When they have become bigger, they may be
adopted by some one having no children, or taken back by the parents
themselves, and then, no matter in what religion they have been
brought up, they return to the religion of their fathers. The child
ought in everything also to be treated well. In exercising this work
of charity, it becomes a most worthy work.
We have heard it said that in every country matters are conducted in
this respect very nearly as in China. How does it happen that once
arrived in our country foreigners no longer follow these customs?
They take no note of the family to which the child belongs, and they
do not give notice to the authorities. Once the child has entered
the house other persons are not allowed to adopt it, nor are the
parents permitted to take it back again, nor even to visit it. All
this nourishes suspicions and excites the hatred of the people, and
by degrees a case like that of Tien-tsin is arrived at. Although we
have denied in a report all those rumors of the tearing out of eyes
and hearts, the people, however, still preserve doubts on the
subject, and even if we succeed in closing their lips we cannot
drive away these doubts from their minds. It is this kind of
uneasiness which gives rise to terrible events. It would be a good
thing to abolish the foreign orphanages, and to transport them to
Europe, where they could practice their charity at their ease; it
would then belong to the Chinese to come to the aid of these
children. Besides, in every province we have numerous orphanages,
and yet the foreigners wish to lend us at any price an assistance of
which we have not the slightest need. It is certainly with good
intentions they thus act; but it is not the less true that their
conduct produces suspicion and excites anger. It would be far
preferable if each one exercised his charity in his own country, and
then no lamentable event could arise.
Article 2. Women ought no longer to enter
the churches, nor should Sisters of Charity live in China to teach
religion. This measure will only render the Christians more
respectable, and will result in silencing evil rumors.
In China a good reputation and modesty are most important matters;
men and women are not even allowed to shake hands nor to live
together; there ought to be a kind of line of separation which
cannot be overstepped. After the treaty full liberty was given to
the Christians, and then men and women went together to church:
hence rumors among the public. There are some places even where men
and women are together not only at church, but also in the interior
of the house. The public, looking at this in a light manner, harbors
suspicions, and thinks that things contrary to propriety take
place.
Article 3. The missionaries residing in
China must conform to the laws and customs of China. They are not
permitted to place themselves in a kind of exceptional independence,
to show themselves recalcitrant to the authority of the government
and of the officials, to attribute to themselves powers which do not
belong to them, to injure the reputation of men, to oppress the
people, to asperse the doctrine of Confucius, by which they give
ground for the suspicions, the resentments, and the indignation of
the masses. The missionaries must submit themselves, like everybody,
to the authority of the local officials; and the Christian Chinese
must, in every case, be treated according to the common law; with
the exception of the expenses of theatrical solemnities, and of the
worship of local protecting divinities from which they are dispensed
from contributing to, the Christians cannot escape the requisitions
and forced labor, and are constrained to accept, like everybody
else, the charges imposed by the local administration. With stronger
reason they cannot refuse to pay, in their integrity, the land taxes
and the rents; nor can the missionaries advise them and support them
in infringing the common law. Cases for litigation between
Christians and non-Christians are under the equitable jurisdiction
of the authorities, and cannot be left to the patronage of the
missionaries. The latter cannot keep away from the courts
Christians, prosecutors or defendants, which, in a trial, leads to
delays and prejudices the parties interested. In the case in which
missionaries allow themselves to be mixed up in affairs beyond their
province, the local authorities ought to send their verbal or
written communications to the high provincial functionaries, who
will refer them in their turn to the Tsung-li Yamên, in order that a
decision may be eventually taken as to the repatriation of these
same missionaries. In the case where Christians, in suits respecting
matrimonial alliances or property in land, plume themselves upon
their position of Christians to invoke the intervention of the
missionaries, they will be severely punished by the authorities,
China honors the religion of Confucius; that of Boudha and of Tao, as
well as the doctrine of Lamas, is also professed there. Therefore,
it is contrary to usage that the latter, although they may not be
Chinese, should ignore the decisions of the Chinese authorities by
approving or blaming them. We hear it said that the missionaries in
foreign countries are subject to the legislation of the country in
which they live, and that they are forbidden to make themselves
independent, to contravene the law, to
[Page 162]
usurp authority, to attack the character of
people or to prejudice them, or to arouse the suspicion and the
resentment of the people. Similarly the missionaries who teach their
religion in China ought to submit themselves to the authority of the
magistrates of this country; nevertheless they are vauntingly
independent, and do not recognize the authority of the officials. Do
they not thus place themselves without the pale of the law? The
Christians in China remain Chinese subjects, and are only the more
constrained to remain faithful to their duties. In no case can a
difference be established between them and the rest of the nation.
The Christians in the towns and in the country ought to live in good
harmony with their fellow-countrymen. Yet, in matters affecting the
public when popular subscriptions are opened or forced labor
required, they put forward their position as Christians to escape
these burdens. They themselves create an exception, [in their
favor.] How avoid that the rest of the nation accept this exception,
[against them?] Yet more, they refuse the taxes and forced labor,
they intimidate the officials, they oppress those who do not belong
to their religion. The foreign missionaries do not fully understand
the situation; not only do they give an asylum to Christians who are
guilty of crimes, and refuse to deliver them up to justice, but they
also consent to protect unjustly those who have only become converts
because they have committed some crime. In the provinces the
missionaries make themselves the advocates before the local
authorities of the Christians who have suits. Witness that Christian
woman of Sze-chuen who exacted from her tenants payments of a nature
which were not due to her, and ultimately committed a murder. A
French bishop took upon himself to address a dispatch to the
authorities in order to plead for this woman, and procured her
acquittal. This deed aroused animosities among the people of
Sze-chuen, which have lasted to this day. In the Kwei-chow,
Christians who go to law style themselves Christians “in the charge
sheet,” (“acte d’accusation,”) with the sole view of gaining their
cause. This is a well-known abuse. It happens also that two families
being united by matrimonial ties, one is converted to Christianity,
then compels the other, who is not converted, to break off the
alliance. Among people of the same blood, one has seen fathers and
elder brothers, after having been converted, lay an accusation for
non-fulfillment of family duties against their children and younger
brothers, for the sole reason that these latter had refused to be
converted. These acts are encouraged by the missionaries. Are not
such practices of a nature to excite to the highest degree the
popular indignation?
Article 4. Chinese and foreigners living
together ought to be governed by the same laws. For example, if a
man kills another he ought to be punished, if a Chinaman, according
to the Chinese law; if he is a foreigner, according to the law of
his country. In thus acting, order will reign; it matters little the
manner in which the Chinese or the foreigners treat the case, a
punishment is all that is necessary. But that punishment once
inflicted, they must not come and claim indemnities, and above all
they must not seek the soi-disant abettor of
the crime to exact from him a certain sum. It belongs to the local
authorities to adjudicate on the differences which may arise between
the Christians and the people. If it is a Pagan who has committed
wrongs against a Christian, he ought to be punished more or less
severely, according to the gravity of the fault; similarly if it is
a question of a Christian accused by a Pagan. The official ought to
adjudicate with the most perfect justice and the greatest
impartiality.
If a Christian conducts himself altogether contrary to the laws, the
local authority takes evidence; and if some one accuses this
Christian, the latter is seized and judged. But the missionaries
must not then come forward to defend him and to exculpate him. If
the case arises of a missionary preventing a Christian giving
himself up to the commands of the authority, the Christian, alone
ought not to be punished, but also the missionary, or at least he
ought to be sent back to his own country.
In the sixth year of the reign of Tung Chih, a missionary, M.
Mabileau, was killed in the Sze-chuen. The murderer, named Jan
Lao-won, was arrested, and condemned to death. But besides that, M.
Mihières accused a man who formed part of the class of literates
(“lettrés”) of having been the instigator of that murder, in order
to exact from him an indemnity of 80,000 taels.
The individuals who commit disorders ordinarily belong to the lowest
class of the people. When they are guilty of some crime, they are
seized and punished; but accusations ought not to be brought against
the literates (“lettrés”) to exact from them large indemnities. Such
conduct excites hatred.
In the eighth year of the reign of Tung-Chih, a missionary, M.
Rigaud, was killed in the Sze-chuen; the cause of the murder was an
alliance between two families, which fell through. Tchung Tiang-tume
and Ly Tchoun-tang judged this case. They caused the murderer of M.
Rigaud to be arrested, a man named Ho-tsai, and the murderer of a
Christian named Lion-fou, both belonging to the lowest class. One
was condemned to have his head cut off, the other to be hanged. The
Christians further killed some of the people; every year there were
conflicts between creditors and debtors, rapes, and fires.
The instigators of all this were Wang Shue-ting, Tchang Tien-shin,
and others. It
[Page 163]
was desired
to seize and punish them, but they did not surrender themselves to
the commands of the authority. Further, the Christians again, under
the leadership of a priest named Tan Fou-tchuen, killed Tchao
Yung-lin, and 200 other persons. The surrender of this missionary
was demanded; but the Abbé Mihières said that he had left for
Europe, and that there was no means of arranging this ease. Hence
great anger among the inhabitants of Sze-chuen.
Article 5. The passports given to the
French missionaries who penetrate into the interior ought clearly to
bear mention of the province and of the prefecture where they intend
to repair. The names and titles of the bearer, and these conditions,
that he will not be able clandestinely to betake himself to another
province, and that the passport is personal, will be equally
comprised in this document. The missionary ought not to pass through
the custom-house and toll-bar contraband articles of merchandise
which are liable to duty. On his arrival at a destination other than
that designated in the passport, or if this document has been handed
over to a Christian Chinaman with the object of making him pass
himself off as a missionary, the said passport shall be canceled. On
the other hand, if it be ascertained that the bearer has gained
possession of it by pecuniary payment, or that he has committed some
other serious breach of the law, the individual who shall have thus
falsely assumed the position of a missionary shall be punished, and
the real missionary shall be sent back to his own country. In order
that the control may be exercised every where, the name of the
missionary shall be inserted in the passport, in Chinese characters,
which will be taken as proof. The passport shall be canceled in
cases where the titulary should have gone back to his own country,
should have died, or should have abandoned missionary work.
Passports will not be granted in the provinces where there are
rebels, nor even hereafter for those where the imperial army is
operating, with the evident object of securing loyally the safeguard
of the missionaries.
In support of the above scheme the Yamên will recall a missionary
case which occurred in the Kwei-chow, where a certain Tchao acted as
missionary, albeit his name had no place in the passport register.
The Yamên received a letter on this subject from Mr. Interpreter
Devéria, in which the latter showed how, according to an old French
register, the murdered missionary Tchao had received a passport,
dated the 2d day of the 6th month of the 4th year of Tong-che, in
which he was called Joué-lo-sse; that this name of Tchao was
erroneous; that the victim was really the said Joué-lo-sse; that, on
the other hand, the same Joué-lo-sse was inserted under No. 325 as
going to Sze-chuen, and thence to Kwei-chow. However, the Yamên was
able to convince itself that neither this name of Tchao nor that of
Joué-lo-sse figured on its passport register. There was, therefore,
a double mistake in the name of the missionary and in that of his
residence. How, then, could one establish an identity and secure to
the party interested efficacious protection?
There was also an affair of murder committed by the missionary
Splingaert on the person of a Russian. This Splingaert was first of
all a missionary, then entered the Prussian legation as constable.
He none the less retained his passport, so that he handed it over to
some one else, or lost it, so that not only an abuse, in passing as
a missionary, occurred, but grave inconveniences to public affairs
might have arisen in case the said passport had fallen into the
hands of the rebels. On the other hand, the dignity of missionaries
seems to us to be seriously injured by such irregularities.
Article 6. The aim of the missionaries
being to exhort men to virtue, it is befitting that, before
admitting an individual to the privileges of religion, he should be
examined as to whether he has undergone any sentence or committed
any crime. If the examination be in his favor he may become a
Christian; if the contrary, he should not be allowed to become one.
One ought, moreover, to act as the ministers of our religion do, who
give notice to the inspectors of the ten families, and cause the
name of the person to be entered in the register with this purpose.
In the same way the missionaries ought to give notice to the
authorities, who will take note of the day of the month and of the
year of admittance, of the country, and of the station in life of
the individual, and will ascertain if he has ever undergone any
sentence, or if he has ever changed his name. By acting thus all
confusion will be avoided. If a Christian should be sent on a
mission, and he should die on the way, notice should be given to the
proper authority. If, after being converted, a person commits some
crime, he should be dismissed, and no longer regarded as belonging
to the religion. Every month, or at least every three months, the
authorities ought to be informed of the number or conversions. The
authorities, also, should act as they do in regard to our temples,
that is to say, they should go every month, or at least every three
months, to inspect the missions. This course will do no harm to
religion, but, on the contrary, will insure tranquillity.
In the ninth year of the reign of Tung-Chih, the government of the
Kwei-chow gave notice to the Yamên that at Kwei-ting-shien some
people, who were formerly nothing better than thieves, were forming
a part of a militia of which the Christians, Yen Yu-shing and Lia
Tchang-shine, were the leaders. Passing themselves off as Christians
these men were highly thought of; however, they committed all sorts
of disturbances
[Page 164]
killed
Wang Tiang-pao and Tsouo-ing-ho, seriously wounded three other
persons, and carried off from the houses not only money, but also
all the objects which they contained, even down to the very cattle.
In the eighth year of the reign of Tung-Chih, the governor of
Kwei-chow again warned our Yamên that at Tsoun-i-shien a petition
had been addressed, with the object of declaring that some rebels,
of whom the leaders were Soung Yu-chan, Tang Cheun-hien, T’ang
Yen-chony, Tien Yuen-yuen, had embraced the Catholic religion, and
that they still con lined within and without the town to stir up
indescribable and countless disturbances and troubles. In the same
place also some people named Yang Shi-pouo, Lion Kai-wen, Chang
Shioo-ming, Houo Wen-tieou, Tchao Wen-gan, had embraced the Catholic
religion; and were even employed in the interior of the mission.
However, outside, they practiced all sorts of exactions upon the
orphans, and intimidated those who were poor in spirit. They went
perpetually to the Yamên, and undertook to regulate the trials. In
an affair between a Christian and a countryman, if the mandarin
administered justice to the latter, they collected the Christians,
invaded the Yamên, and forced the authorities to reverse the
sentence. If, in spite of that, the mandarin would not give the
Christian up to them, they returned with the card of a missionary,
and claimed on his behalf the liberty of their friend. Besides, they
committed all sorts of attempts upon persons and properties; if
resistance was offered them they struck blows and did not even fear
to kill, and were guilty, besides, of many other crimes.
Article 7. The missionaries ought to
observe Chinese customs, and to deviate from them in no respect; for
instance, they ought not to make use of seals, the use of which is
reserved for functionaries alone. It is not allowed them to send
dispatches to a Yamên, whatever may be their importance. If,
however, for an urgent matter it should be absolutely necessary to
write, they may do it; but taking good care not to speak of matters
beyond the subject, and making use, like people belonging to the
class of literates, of the Sing-tieh, (petition.) When the
missionaries visit a great mandarin, they must observe the same
ceremonies as those exacted from the literates; if they visit a
mandarin of inferior rank, they must also conform to the customary
ceremonies. They must not unceremoniously go into the Yamêns and
bring disorder and confusion into the affair.
In the sixth year of the reign of Tung-Chih, the governor of the
Sze-chuen wrote to us that the French bishop, Monseigneur Pinchon,
had, in a letter which he sent to the authorities, made use of an
official seal manufactured by himself.
In the seventh year of the reign of Tung-Chih, Monseigneur Faurie,
bishop of the Kweichow, handed to the officer charged with the
remission of the letters of the government a dispatch to the address
of the Yamên to ask that marks of distinction should be accorded to
a Taoutae, called Touo-Wen, and to other persons besides.
In the Chan-tung a missionary passed himself off as Sinn-fou,
(provincial governor.)
In Sze-chuen and Kwei-chow missionaries took upon themselves to
demand the recall of mandarins who had not arranged their affairs to
their satisfaction. So it is not only the authority of simple
functionaries that they assume; they claim, further, a power which
the soverign alone possesses. After such acts how could general
indignation fail to be aroused?
Article 8. Missionaries shall not be
allowed to claim, as belonging to the church, the property which it
may please them to designate; in this way no. difficulty will arise.
If the missionaries wish to buy a portion of land on which to build
a church, or hire a house in which to take up their residence, they
must, before concluding the bargain, go with the real proprietor and
make a declaration to the local authority, who will examine whether
the Tung-Chouy presents any obstacle. If the official decides that
no inconvenience arises for the Tung-Chouy, it will then he
necessary to ask the consent of the inhabitants of the place. These
two formalities fulfilled, it will be necessary besides, in the text
of the contract, to follow the ruling published in the fourth year
of the reign of Tong-tche, that is to say, to declare that the land
belongs with full rights to Chinese Christians. It will not be
allowed in the purchase of properties to make a transfer making use
of another name than that of the real purchaser; it will also be
forbidden to make this transfer in a manner contrary to law,
following the advice of dishonest people.
The missionaries residing constantly in China must strive to inspire
confidence, so as not to excite the discontent and aversion of the
people; but, on the contrary, to live on good terms with them
without ever exciting suspicion. At this moment there is almost
always discord between the two parties, and the cause of it is the
conduct of the Christians. So as regards the property of the church
there have been claims during these last years in all the provinces,
and the missionaries exact the restitution without troubling
themselves as to whether it wounds the susceptibility of the people
or is injurious to their interests. Besides there are fine houses
belonging to the literates that they claim and expel the proprietor
from them at the shortest notice. But what is worse, and what wounds
the dignity of the people, is that they often claim as their
property Yamêns, places of assembly, temples held in high respect by
the literates and the inhabitants of the neighborhood.
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Certainly, in each province are houses which formerly belonged to the
church; but note must be taken of the number of years which have
passed since, and it must be remembered that Christians sold these
houses, and that they have, perhaps, passed through the hands of
several proprietors. It must also be considered that the house was,
perhaps, old and dilapitated when sold, and that the purchaser has
perhaps, incurred great expense in repairs, or has even built a new
one. The missionaries take no account of all this; they exact the
restitution, and do not even otter the least indemnity. Sometimes
they even ask for repairs to be made, or if not, for a sum of money.
Such conduct excites the indignation of the people, who look with no
favorable eye on the missionaries. Such being the case no friendship
can exist.
The facts which are stated in this memorandum have been chosen as
examples among many others to demonstrate what is irregular in the
acts of the missionaries, and to prove the impossibility of
Christians and non-Christians living harmoniously.
It is urgent, therefore, to seek a remedy for the evil; both one and
the other will find it to their advantage, and it will obviate this
sole question of the missions becoming fatal to the great interests
of peace between China and the West.
We do not attempt to enumerate the many matters which are agitating
in the provinces. The object is to separate the tares from the good
grain, to punish the wicked in the interest of the good. With
respect to commerce, for instance, merchants guilty of dishonesty
are severely punished in order to protect the honor of commerce in
general. From the time that the missionaries admit every one,
without taking care to distinguish between the good and the had,
these last pour into the Christian community and support themselves
on the missionaries to molest people of property, and despise the
authority of the magistrates. Under these conditions the resentment
of the multitude grows deep. If the entire Chinese people should,
like the inhabitants of Tien-tsin, come to detest foreigners, the
supreme authority itself could no longer be able to interpose
efficaciously. Such are the dangers which the present situation
implies.
The rules which we now propose are the last expression of our firm
will to protect the missionaries, and have nothing in their import
hostile to them. If they sincerely endeavor to conform themselves to
them, good harmony might be maintained; if, on the other hand, the
missionaries consider these same rules in the light of attempts upon
their independence, or contrary to their rites, they may cease to
preach their religion in China. The Chinese government treats its
Christian and its non-Christian subjects on a footing of perfect
equality; that is the evident proof that it is not opposed to the
work of the missions. In return, the missionaries, allowing
themselves to be duped by the Christians, do not adhere faithfully
to their duties. From this state of things a hatred of the masses
must result, which it will be very difficult to combat, and a
general overthrow of order, which will make all protection an
impossibility. It would be far better from henceforth to speak the
truth frankly.
