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assesses

 

INTRODUCTION.

 

 

EH18 book is an exact reproduction of one tpf the

numerous publications at present being widely cirr salaried
, in China by the antiforeign party; with what object an examination
of its pages will best explain. This party is st1ongest in Human,
but has its active sympathisers, amongst the official and literary
Eclasses, 111 every province of the Emphe

E This class of literature 15 chiefly pioduced 111 Human, and no-

w'here 1n such variety or quantity as in Changsha, the capital of

fthat province. From that centie it is sent in all directions by the
‘ boatload in the shape of handbills, placards, posters, pamphlets
. and books of 1a1ious sizes. These are got 11p in styles to suit all
« tastes , in the most scholarly classical, and in the familiar mandarin
1 colloquial ; in poetry and in prose ; with illustrations and without.
i But, whatever the shape or style may be, the subject matter is
, always of the same nature as that of this volume. Occasionally a

are others again even more so.
centre of production, -it is by no means the only one. The
blocks of the more popular antiforeign works are frequently recut
in various cities of Other provinces, and fresh sources of supply are
brought to light, from time to time, often in most unexpected
. quarters.

The dissemination of these books is not carried on for the
sake of making money. They are not produced in answer to any
popular demand, nor are they kept on sale by the trade, but are
printed to the order of certain individuals and associations, who
also employ agents: to distribute them amongst the people in what-
ever districts they direct, and to post them on the walls. This
Einvolves avvery large expenditure of funds, which is met by the
Eliberal contributions of the ofiicials and gentry interested.

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It cannot be said that the Chinese authorities are under any

1 misapprehension as to the nature of the hen vest which results from

the sewing of such seed. The ministers of the Tsungli Yamen, in
their memorial to the Throne regarding the riots in the Yangtsze
valley, state:«—-“ The reason (of the riots) is this, ..
placards are posted for the purpose of agitating and misleading the
minds of the people, so as to find a favourable opportunity to
create disturbances. The 'memoriulists beg the Throne to
order the Tartar Generals, Governors‘General, crud Govewrors of
every province, to ‘proclaim to the people, warning them not to
listen tightly to rumours, nor to make trouble. En case anonymous
placards are written, and rimmours are fabricated, to mislead the
people, stringent and severe measurra should the adopted 'to arrest
and severely punish the authors. ”

The Throne, ‘in the Imperial Edict of Jame the 131th, replies to

 

thisr;

under false pretexts.
every place.

lVaéiat'ers of anony-
mous placards, manufacturing rumours rtr: misleadsthe people,'are
to‘ be apprehended, and severely: punished; ”

H. E. thin, viceroyod the Liang-kiangmrovinces, lieu his 111e11101dal
do the Throne regarding the riots, wh'iéiu appears z“in the Peking
‘Gazettc of @eptember ‘28rd, stateszé“h?he leading feature every-
1airhere was rthe fabrication of causelees rumourslby scoundrel-s,
{lurking in 4ocncealmont, who incited sine people "to riotous gpro-
«cesdings’ V

The memorial of ’H. E. “Chang, 1is01oy of the Eu kwang pro-
vvinces, P3111119 Gazette, October 9th, isvto the same effect. —“ 'LUhe

amemoriailistawould obsene that the 1irots which have occu11ed with
; nsuch frequency in the valley of the Eengtsze during the last dew
L production may be found which is a little less revolting, but there 3' unonths, iinuconnection with missionary: establishments, have for 1the‘
Although Changsha is the chief .{ {most part originated in the, practice «if receiving-sand bringing 11111
_'_young children, whidh gives seditious obharacters :an opportunity of
* ‘iabricatingzall sorts cof' false rumoursuto work upon the feelings of
weredulous sand ignorant people.
netringexstiinstrdctiom;:to the civil andnnilitary authorities, directing

'Ilhe mem‘oeiialist has issued

them to keep a careful \watich from time to time,:a:1d in the event of
their discovering any ri‘urther anonymous placards, circulating base-

} Iless rumours, with (the bbject of stirring up sedition, they are to
gznofl'er rewards at onoeéfonithe arrest .of the cullprits, who will be

severely ,pwunished. ’ ’
No one who studiesithis book, knowing that the very placards

“which irtvcontains werervrbeing extensively cirmflated at tlieeatirne,
:and 11mg also thatzthe credulmus, dark and: polluted, heathen
"minds ofethe people would 76811 3811119157 true the 1151111131111

\

. anonymous '

“ The 1111311th no doubt took their origiin‘ffrom tire discontented .
class who fabricate groundless rumours, and create disturbances -
.Srmlh cunning people are to lbs found in.
{Let the Tartar generals, Wi-overnowslGeneral and V
, Governors proclaim andknotify the peoplemover to listen lightly to
'- zfloa-ting rumours, and medirlesslyc'oause tnoifibles.

 

things here depicted, will question the view taken by the. authorities
as to untiforeign placards being the main cause of the riots. As
the authorities were perfectly well aware what the circulation of
this literature meant, one naturally would have expected them to

'put forth most strenuous efforts to have the men engaged in it

seired, and a stop put to their further labours. They did nothing
of the kind, however, and this forms the most remarkable feature
of the whole of this extraordinary business. By means of their
police, their spies, and their system of rewards and punishments
for the. detection of crime, Chinese officials can generally find out
most things they set their minds to; but who these antiforeign
book men were, where they were, and whence they came, were
matters which THEY could never discover. Now and again,
iforeigners stumbling upon them denounced them to the authorities,
insisting on their being seized,—which was done—and 011 their
[being adequately punished,—-—which was not done, for of their
own accord they wouEd not have even seized them.

In the beginning of last year the city of Wuchang was thrown
into a ferment by an issue of these placards, particularly Nos. 1,8,
and 13. The consuis urgently requested H. E. Chang, the viceroy,
to take action in the matter, but he paid it not the least
he did not even consider it worth the formality of a
proclamation. In the month of June of this year, a band of men
were touted distributingbooks and placards in Hankow. They
were apprehended, but were shortly afterwards dismissed, because,
althoughpaug’htmed-handed and with a large quantity of incendiary
literature in their possession, there was no case against them! It
transpired aftenwards that their employer, H. E. Chou Han, (El 12%)
a. gentleenairof Thigh official ran-k (Taotai) in Hunan, had demanded
their i‘liberation of the Governor, and they were set free accordingly.
In September, it was discovered that six wealthy pawn-broking
establishments in the city of Hwang-pi, twenty miles north of
Hamlin-W, were engaged in the distribution of this literature, and
had resent the stilocks of a most villainous book called a fl 3 35
Karen; Uri-ac 1ch 3:; “ Death to the Devils’ Religion, ” in order to be
able :to keep up supplies. The six proprietors, all of them
gentlemen of official rank, did not seek to deny the fact, so they
were invited by the authorities to explain matters, Their
explanation, after a long delay, was a payment in all of
Tbs. 741,000,111: about £150 each. ’

éBut while at the-open ports, and under the eye of foreigners, a
measure of« decency is observed, in Hanan, where foreigners cannot
go, thereis rnot even agpretenceamadeof putting this literature under
a ham. In tChangsha Athese cartoons :are posted everywhere, even\
alongside the very Imperial Edict and other proclamations which
denounce them, and the authorities View the whole with the blind
eye.
propamndai‘have got into trouble, there has not been a single case

attention .;

1;.

 

In ibrief, 'ivhile here and there some of the mere tools of this .

 

 

 

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[4]

of a principal, some oflwhom are now well known, having been
interfered with. Such, then, being the disease as diagnosed by
the authorities themselves, and such their method of applying the
cure, China can hardly be expected to prove a healthy country for

Christians or foreigners to live in, until a change be brought about. '

,1 . In addition to stirring up the natives to attack foreigners,
an attempt was, at the. same time, made to set one claSs of
foreigners against another—the secularly employed against the
missionary. Just when the effects of the fury which had been
excited against them was being most severely felt by the’mis-
sionaries, a remarkable article entitled “Defensio populi «d. popltfus,”
which was sufficiently striking to attract the attention of the
English speaking world, appeared in the North China 'Daily
News of July 21st. '

In this the writer, one of the secretaries of H. E. Chang,
the Viceroy, a native gentleman who had received a liberal foreign
education, endeavours to show‘that “the hatred of the people

is just," and that for all their troubles the missionaries had

themselves to blame. He argues that their attempts to benefit
the people morally are a fraud and a failure. None of the
best men of the nation (the literati) had been attracted to
them; their followers being only “the worst, the weak, the
ignorant, the needy, and the vicious amongst the Chinese.”

Equal failure has attended their efforts to enlighten the

people educationally, or to benefit them pLysrcally. Their presence
. in the country is an insult to the Chinese,‘and a menace to other
tarireigners, from the constant troubles they are creating. There

can never be peace or security till foreign governments withdraw
the missionary. The thoroughgoing character of this gentle-
man’s pleading is best shown by his justification of the Wusueh
murderers, who not only slew, but also mutilated their victims in a
fashion which is nameless among civilised men. In his opinion,
all they were- guilty of was “what even the most hardened pro-
secutor in a court ofjustice could prove to be nothing worse than
excusable ignorance.” The brutal murder and mutilation of
uiioficiidiiig Englishmen only excusable yum-mica! This attack
failed as regards China, although several home writers fell into the

trap, and adopted the views of “the rlefensio.” The incident is

{related here because it is all of a piece with the rest of the

antiforeign propaganda, and because it shows how, as the Imperial
Edict puts it, “ such cunning people are to be found in every place.”
To those who are unacquainted with the character of the

' Chinese, it may appear absolutely incredible that educated men

of rank and position, could be associated with such proceedings.
But it must be remembered. that the feelings and actions
of men in Christian countries is no criterion of what may
obtain in a heathen . land. 1 Things which .would ' thrill all

‘ii, .hearts with horrOr in the one, only 'call‘ forth a smile in

f x .

 

[5]

the other. Further, the insulting, reviling and tormenting of
aliens has been a favourite pastime with the Chinese literati
from ancient times, and one which they only forego when likely
to entail unpleasant consequences. . _ I
During the month of September a series of articles, signed “ F.,",
appeared in the North China Daily. News, in which it was
shown that the officials themselves were solely to blame for the
riots. F. reasons thusz—“Who is responsible? If We admit the
principle that the man who sets fire to a house is to be held ac:
countable for all consequences resulting from his action, even
though he was not present when the flames obtained complete
mastery OVer the building, and when the \VOF-;t mischief wasdone,
then we must maintain that the official and governing classes of.
China are accountable, both for the recent outbreaks, and also
for other earlier attacks on foreigners and foreign property; and
they must not be allowed now to pose as innocent men, and as
the champions of peace anl' order. For several years, outrageous
charges against foreigners, and especially against the Roman

Catholic Missionaries, have been. circulating in China with the

cognisance, and even with the imprima-tur, of some of the highest
The authors of the blasphemous and
obscene Hunan placards, which have now become so notorious,

Mandarins inthe Empire.

have really done little more than put into a popular dress state-
ments and charges which appear in books, which have beendes-
cribed, more or less accurately, as ‘Chinese Blue Books,’ and

= in documents which are published side by side, with memorials

to the Throne from such men as. Tséng Kuo-fan, Tso Tsung-tung,
Chang Chih-tung, Li Hung-chang, P‘éng Yu-lin, Shén Pao-chéng,
Ting Jill-Chang, and other officialsof the very highest standing.
A collection of state papers published in England bearing the
names of the Duke of Argyll, Lords Salisbury, Ripon, Beacons-
field, Dufl'erin, Selborne, Granville, Coleridge, Hartington, and
Messrs. Gladstone, Goschen, W. H. Smith, and other illustrious
statesmen, would not carry more weight amongst Englishmen
than the collection (of papers nowunder consideration carries in
China.” ,

F. then proceeds to show that the work he is reviewing, the
g $3 g iii: 1 E g mey char) kingshih wen, .mh pirm, ”Sup-
plementary documents of State of the Imperial government,”__
published in 1888, in 32 vols, cmitaining 120 books, ..,nd to be
found in every well appointed public or private library,—-contaius, .
expressed in the bluntest language, all the accusations against
foreigners of gross licentiousness, scooping out eyes, abstracting
brains, mutilatiug women and children &c., portrayed and des-
cribed in the Human placards, and all the threatenings also. If
this indisputable fact does not prove the complicity of the officials
with the antiforeign propaganda, then there is no such thing as
preof. It is, this complicity of the officials which gives the foul

still another serious difficulty to face. -He knows it would not
, pay. He fears acquiring a reputation for being too friendly with

. are better acquainted with than the repudiated, but all the same

printers n1 Changsha, along with a large selection of similar ‘wares

servants as ghoules and vampires. It makes us feel as if we had
been handling too-long-unburied, leprous carrion.

opinion in the home lands, some Christian state will be stirred

 

[6]

charges their fatal force, and which makes it so difiicult for them
to deal satisfactorily with men wliose crime consists in simply ad-
dressing to the public eye the self-same things which they address
to their government.

But, in addition ‘to heriditary bent of disposition, the effect of an
education unfriendly to aliens, and the force of bad examples in
high places, the official who would deal fairly by foreigners has

(.

 

the outer barbarian, than which nothing could be more fatal to
On the other hand, it is patriotic to be
antiforeign, and a cheap and easy method of attracting the
favonable notice of superiors. Here is the \e y root and core
of the whole matter. The supreme ruling power in China is, and
ever has been since the present alien dynasty felt in secure
possession of the throne, intensely antifore'gn, afict which none

his future advancement.

encouraged and rewarded, Hunanese.
The original, of which this book is a reproduction, was
obtained last month from the firm of a fi fi, Tang Meu-lum,

printed by twu other Changsha firms styled a 753 1,-Tseng Yin-
u-én, and w fig? {13, Chen Tsii-teh respectively. ’

It has not been reproduced without much serious and
prayerful thought. It was no pleasant task to have to do with,
no matter with how good an object, the representation of our
Adorable Redeemer as the filthiest of beasts, and his honoured ‘

Its touch is
a pollution which no washing, though “with nitre and much sope,"
can cleanse. But what is to be done? These insults to God
and humanity must cease. The ministers and consuls of foreign
poWers have often most strongly represented the matter to the
native authorities, and to their own governments, without pro-
ducing much effect in any quarter. I i
on. Shall nothing he done to stop it?

Desperate diseases demand desperate remedies. It may be
that once this matter is brought, in all its naked hideousness,
under the eyes of those in authority, and the leaders of public

The propaganda still goes

up.to demand, with an emphasis sufficiently pronounced that
China will not dare to disregard it, the total suppression ofthis‘
class of literature. If this is notdone, then the years to come ‘
Will be years Of bIOOd- The minds of a harmless people, who if. I
left to themselves. would readily enterinto friendly relations with j’
Strangers, are being poisoned. - They are being ch‘arig‘ (1 into fiends 1
who W111 yet perpetrate, on the unfortunate European Within their}
reach, atrocities more horrible than even the Indian utiny saw. 3

 

 

 

   

 

    
  
   
 
 
 
   
  
  
  
  
   
   
 
   
   
   
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

 

1113 must be tried.

, While these riots were supposed to be thr/ work of rebels,
of secret societies hostile to the government, foreign Powers

rdly knew how to act. But now, since they are proved

emissaries of men of official

  

ong, and are on most intimate terms with some of the
ighest of them,-action becomes easier. It is sincerely to be
e clearer understanding of it, will induce to something being done.
But, while appealing to the Christian Magistrate to have
‘ alS pernicious literature put a stop to, there is also an appeal to be
uade to the Christian Church. It is a most remarkable fact
‘ at this attack on Christianity issues from the province where
east is known about it. There are no Protestant missionaries
. iving in Hunan, and there never were any. Of Roman Catholics
there is but one slender establishment, which obtained a footing
in the province over two hundred years ago, and which has since
imaintained it, in spite of several burnings and bitter persecutions.
Thus, while the existence of such literature must be, mainly set
~down to the wickedness of its authors and supporters, their great
ignorance must not be overlooked. Our Saviour's prayer for the
literati of Jerusalem may well be offered up on their behalf, “Father
.forgive them for they know not what they do.” At present,
while treaties are not regarded in Hunan, it is not possible to do
much for their enlightenment. The only available means for bene-
fitting them is the same by which they seek to injure us, namely,
by the press. Amongst its twenty millions of people there
:is abundant scope for using this, and through such agencies
as the home Bible Societies, the Beligio s Tract Societies, or
the Central China Tract Society of Hank W, it is within the power
- of all to take‘advantage of it. This Picture Gallery was distributed
‘ gratuitously to the thousands of B. 'As., who assembled at Chang-
sha for the triennial examinations in September. A list of eight
of the antiforeign party is published, each of whom was at the
expense of circulating, 100,000 copies of “Death to the Devils'
mill/ion,” or 800,000 copies in all of a twenty-six page pamphlet.
Were an equal zeal displayed by the Christian Church in showing
them What the religion they persecute really teaches, there W0111d
be hope for even the Hanan literati. J
,. Hankow, December 3lst. 1891.

 

 

 

antichristian publications, almost without exception, have scholars
for their authors, and there can be no doubt about this one. This
being the case, it has been deemedbest to reproduce The Gallery
just as it stands, in all its obscenity and vileness; for in no other
way would it be possible to convey a right idea of the unreasoning
and blasphemous nature of the Chinese attack on Christianity, of
the low mental and moral condition of the Chinese literati, and of
the deep need of all classes in China of the very faith which not a
few among them are seeking to destroy, ‘
This book begins at the other end.

 

.2- v l- .. . is; "ff "if '1. W - _ :27
I
i '7 l i 3 l l 9 l
»: antiforeign party who issue these books are in grim earnest.
ey never intended them for the foreign eye, but for the eyes NOTE
men who are quite capable of. carrying out to the letter the V ‘ .
jatment here laid down for goats and pigs (foreigners and This reproduction of the Picture Gallery being intended for
ristians), even to the eating of their flesh and liver. They are the thoughtful few, and not at all for the multitude, no attempt
push in eimest that, Imperial Edicts and proclamations of has been made to gloss over its extreme grossne‘ss in picture and
eroys and governors having failed to discourage them, other language. It is not the production of illiterate men. The Hunan El meview,

A short review of the history of foreign intercourse with
China, and more particularly with regard to Missionary matters,
is calculated to throw a good deal of light on the present situation.

The first English expedition to China, of which we have an
account, was dispatched by the East India Company, in the year
1647. It consisted of the good ships Dragon, Sun, Catherine, and
Ann, under the command of stout Captain ‘Veddel. On arrival in
the mouth of the Canton river it anchored in the neighbourhood
of the Bogue forts, and, at the request of the Mandarins, quietly
waited there the promised completion of arrangements for opening
a trade. Meanwhile the forts were armed by the Chinese, “with
forty six of iron cast ordnance, each piece between six and seven
hundredweight,” and at the end of four days they unexpectedly
opened fire upon the ships’ barges. “Herewith,”
rator,_“the whole fleet being instantly incensed did, on the sudden,
display their bloody ensigns,” and, in brief, sailed in, returned the
fire, landed their crews, and captured the forts. The result of
this was the immediate establishment of a good understanding
with the Mandarins, and the obtaining of the desired cargoes.

The incident was prophetic. All foreign intercourse in follow-
ing years might be regarded as simply a repetition of this story in
three chapters. Chapter firstz—The outer barbarians negotiate,
and quietly await the non-fulfilment of the Mandarins’ promises.
Chapter second :——The wily Mandarins mature their plans, and pro-
ceed to make it uncomfortable for the trustful barbarians. Chapter

. third :—A sudden explosion of barbarian wrath, which is followed

by a period of mutual good understanding and friendship, and
then all is gone through afresh.

During the 200 years' experience of trade and intercourse with
foreigners, which followed the above incident, the Chinese officials
never learned any different or better method of acting. Up to the
time when Her Meat Gracious Majesty Queen Victoria ascended the
throne, her subjects in China were kept closely cooped up within
the Canton factory. They were the victims of constant insult,
and vexatious interference, on the part of the Mandarins. Fer-
hidden to have their wives and families with them. Forbidden to
go into the country, to enter the city, to be taught the language,
to have intercourse with any save officially appointed natives,

says the mar?

 

 

 

 

     

 

   
 
 
 
 
 
 
   
 
  
   
 
 
 
 

 

 

[10 1“

 

$366. 8m. In every way they were circumscribed, restricted, and
étormented. As best showing the spirit which then animated the
ioficials, and the existence of the same spirit to the present day,
hone matter may be mentioned. As far back as 1754, foreign
residents made bitter complaint that : —“ injurious «fiche; were an-
}:nuahly put up by the Government. accusing foreigners of horrible
.EEcrimes, and intended to expose them to the contempt of the
igipopulace. ” See Davis". The Chinese, Chap. II. The accusations
Siof taking out eyes and mutilating women and children, constantly
{persisted in by the Chinese, are. not due to misrepresentations
fof’ medical mission work, as some have supposed, but date from
fa time when medical missions had not yet been dreamed of.

3: wBy the Treaty of Nanking, signed in 1842, at the close of the
tso—called opium war, a great change was made for the better. But
fithe same insulting, injurious, and high-handed method of dealing
flwith foreigners and their affairs, which was the chief factor in
fibringing about the first war, being persisted in, the result was a
{second war, the lorcha Arrow war, and the signing of the Tientsin
iTreaty in 1858.

These wars have frequently been condemned as unjust wars
{of aggression, undertaken in order to force upon China a trade
i‘and’a religion which she had a perfect right to shut out if so
idiSpoSed. But there is another side to the question. It is not
gipossible in, these days to force upon any nation, or individual
lieven, a'trade, or a religion. A willing seller must find an equally
iwilling buyer or there can be no trade; a willing preacher must
imeet 'with an equally willing hearer or there can be no convert.
iThat: the people of China, a nation of traders, were eager to do
ifiusiness with the foreigner, to the great advantage of both, was
.Eper‘fectly well known, and that they were equally willing to
:COnsider the claims of Christianity had been also abundantly
iiproved. Their rulers, out of mere pride, conceit, and class selfish-
:ness undoubtedly desired to shut out, and drive out, all foreign
Zinfluences, good and bad alike, but the means they adopted to that
;tend were such as no independent power could possibly give way

‘ gto; "hence the conflict. It was Mandarin aggression which

{brought on the wars. .
Article VIII. of the Tientsin Treaty is the Magna Charm of
ftheiChristian in China. It readsz—“The Christian religion as

gprofessed by Protestants or Roman Catholics, inculcates the prac-

, fiicd‘of virtue, and teaches man to do as he would be done by.

@erfisons teaching it, or professing it, therefore, shall alike be
1grit-titled to the protection of the Chinese authorities; nor shall
guy. such, peaceably pursuing their 'calling, and not offending
:against the laws, be persecuted or interfered with." Further
hirr-l'Art. IX the privilege of, travelling in China under pass-
iaort “for pleasure or purposes of trade, toall parts of the

 

‘ interior,” is provided for; while Art. XII readsz—“British

 

 

[111

 

[12]

 

subjects, whether at the ports, or at other places, desiring to build
and open houses, warehouses, churches, hospitals, or burial
grounds, shall make their agreement for the land or buildings
they require at the rates prevailing amongst the people," a
stipulation which seems broad enough to cover the right of
residence in the interior. With the right of protection, the right
of travel, and the right of residence in the interior granted, the
missionary has obtained all the rights which he asks for from
any Government. Thus the Tientsin treaty was entirely satis-
factory to the missionary body.

Unfortunately the British Authorities refused to construe the
treaty, as conferring the right of residence in the interior, with
its necessary accompaniments, the rights of renting or purchasing
houses and land. Whatever privileges in this respect British
Missionaries at present enjoy—and there are many hundreds of
them living in the interior—are claimed under the French treaty
through the most favoured nation clause. The application of
Art. XII is held to be limited to the open ports.

After ten years the treaty was to be open for revisal, and, as
the time drew near, merchants and missionaries alike began to
make their wishes known. The privilege desired by the latter
was the right of residence in the interior. Unfortunately Sir R.
Alcock, and Sir T. Wade, were fully persuaded that to grant this
would be highly dangerous to the missionaries themselves, and

.fatal to the good understanding then existing between Great

Britain and China. Writing in December 1868, Sir T. Wade,
reasons that:——“the appearance in China of Christian Mission-
aries, backed by the power and prestige of their respective
Governments, must be simply as offensive as an invasion, similarly
supported, of Buddhist or Confucian teachers would be to our-
selves. " Blue Book, page 432. A year later Sir R. Alcock lays
it down that:—“beyond the circuit of the ports it would be
impossible to give them (the missionaries) efficacious protection,
even if Her Majesty’s Government were as willing as they are
averse to the employment of force. ” Blue Book, page 27.
These errors in judgment were serious ones, and fated to
entail iendless evils. It might have been foreseen that Mission-
aries would insist on taking up their abode in the interior, and to
leave their right to do so a dubious one could only work mischief.
It ought; to have been known that the Chinese, seeing how willing
Great Britain was to give up a right which it might have claimed,
and which no doubt it was expected to claim, would be thereby
emboldened to request‘g‘ further givings up. It was natural to
suppose that the presence of a Missionary would be obnoxious to
the people, but it was by no means a wise lesson to teach the
Mandarins that, if the people objected to a thing, it would not be
insisted on. It was natural to suppose that, beyond the circuit of
the ports, a missionary could not have “efficacious protection,”

 

  
     
   
 

but this was by no means a valid reason why he should be forbi
den to try. As a matter of fact the premises in both cases we
false, as the experiences of this year, and many another year, hav
abundantly proved. There is no place where the missionary is
obnoxious to the people as that in which he has never been seenl
—in Changsha for instance. There is no place where “ efficacious
protection” is oftener not obtainable than “within the circuito
- the ports.” All the great riots take place there.

The Chinese government in order to make up their minds as
to what they should demand, or grant, in the way of treaty
revision, requested the advice of some of its most powerful officers
on the whole foreign question. Of the secret memorials sent in
in reply, that of the. great Viceroy Tseng Kwo-fan, then resident at
N anking, fell into foreign hands and was translated. It clearly
showed that the old mandarin hatred of foreigners was as strong as
ever. Foreign trade, he said, was permitted only because it could
not be kept out, and foreign friendship retained only because it
was less objectionable than foreign enmity. But he warned the
Government that if further concessions favourable to foreigners
were granted, he and his fellow governors would repudiate them,
and take no pains to restrain the wrath of the people—in other
words they would resort to their favourite weapon of mob violence.
It must of course be borne in mind that the Viceroy would know
the kind of memorial which would meet with approval at Peking
just then.

N ow here was ‘a treaty to be revised, and one of the parties
desiring fresh concessions, only their ministers had let it be under-
stood that they feared to press for them lest it should lead to riot
and murder. On the other side there was a. full determination to
cqncede nothing, but rather to withdraw concessions already given,
if a passable excuse were forthcoming. China is China, and no
prophet was required to foretell what was about to happen next.

In the autumn of 1868 the Rev. J . Hudson Taylor. the now
well knowu principal and director of the China Inland Mission,
was, with a few others, quietly living in Yang-chow, one of the
largest cities in the Viceroyalty of H. E. Tseng Kwo-fan. It Wit-S
admitted that they had done nothing whatever to excite or irritate
the people in any way, and yet a mob was collected which cruelly
assaulted them, burned their houses, and drove them from the city;
glad to escape with their lives. The mob was stirred up to this
action hy'the circulation of the usual rumours about the mission-
“

, , ,it was known that meetings had been
11:1d by the local gentry at which it was resolved the foreigners
:Oiulilidpe expelled, and apparently .wellfounded accusations of

P Y 011 the part Of the Mandamus, and even of the Viceroy

himself, .were not awanting. There were also serious antiforeign
troubles in Formosa that year.

 

 

 

 

/

 

 

 

 

 

I13]

   

In the following year, 1869, the Rev. James Williamson of the
London Mission was murdered at a place thirty five miles
from Tientsin. The murderers were never arrested, nor any-
thing done in the matter, although the proper representations
were duly made in the proper quarter. Next, it came to light that
the notorious Death Blow to Corrupt Doctrines was being circul-
ated by Yamun officials in the Shantung province, and there Was
a general feeling of apprehension in all the foreign communities in
China. Unfortunately the gentlemen in charge of British interests
at Peking did not, in spite of all the influence that could be brought
to bear upon them through the press and otherwise, consider any
action necessary beyond mildly remonstrating with the Tsungli
Yamun. However, it was now becoming apparent that it would
- be an utterly unreasonable proceeding to ask for further con-
cessions for foreigners, by way of treaty revision, from a nation
whose people so bitterly hated them; but, lest anyone should doubt
this, the next event was calculated to convinCe the most sceptical.
In the spring of the next year, 1870, the populace of
several cites widely distant from each other were wrought up into
a state of great excitement by rumours of the misdeeds of Mission-'
aries. It was the old stock stories of kidnapping, taking out eyes,
850., 650., but by whom they were being propagated does not seem
to have been ascertained. At Tientsin this excitement was further
intensified by two acts of one of the magistrates, the Chi-fu. . He
issued a proclamation in which his belief in the rumours was implied,
and executed by the Lin-chi process (cutting in ten thousand pieces,
the severest method of capital punishment in China) two men who
were said to have been kidnappers. There was no longer any
doubt in the minds of the natives of Tientsin as to the absolute
truth of every rumour. It was the month of June. There was
then no gunboat of any foreign power in the river. The passions
of the mob seemed thoroughly aroused, and the coming outbreak
was clearly foreseen. The French and English Consuls did all
in their power to induce the native authorities to take adequate
. action in the matter, but in vain. _

The storm burst on the 21st, and the result was a massacre
of innocent unofi‘ending Europeans, half of whom were helpless,
holy women whose lives Were devoted to the service of God and
China—a massacre carried out by means Of such revolting
brutalities as leaves it without a parallel in the bloodstained
annals of Asia. There were twenty foreign victims; ten of them
Sisters of Mercy, two French ladies, one Russian lady—only
sixteen years of age and married but two days previously—two
Russian gentlemen, the French Consul his clerk, and others.
The English settlement was two miles distant from the scene
of the massacre, and was not attacked. The mob proceeded
in that direction, but the Mandarins turned it back. _

When the news of this appaling tragedy reached Peking, the

 

[14]

 

seven foreign ministers presented a joint note demanding that im-
mediate and vigorous measures should be taken by the Imperial
government, and were assured that everything necessary should
be done. But the Imperial government found that it had no
troops that could be depended upon to punish the rioters, and that

'it was thus unable to coerce the turbulent populace of Tientsin.

Pictorial fans depicting foreigners being brutally murdered by
Chinese were being freely sold in the streets, and it was beyond
its power to stop even that outrage, so helpless had it all at once
become. .

Judicial investigations were commenced at Tientsin, but,
owing to the great difficulties in the way of the presiding judges,
they were conducted in a most dilatory manner. At length, about
four months after the massacre, certain parties were found guilty,
and sentence was prononuced. Two Mandarins, the prefect and
the district magistrate, were banished to Manchuria. Twenty crim-
inals, of the lowest class of the people, were sentenced to death,
and twenty-one more condemned to banishment. A sum of
Tls. 400,000 was also paid 'to the French government for the loss
of life and preperty. .

Foreigners in China freely asserted that all this was a mere
travesty of justice. That the real culprits were such men as
Chung How, who had it fully in his power to have prevented the
massacre had he chosen, but paid no attention to the earnest appeals
of the English and the French consuls. The latter indeed was
cut down and murdered in the streets while returning from his
Yamun, to which he had personally gone in a vain efiort to induce
him to take action. Instead of being punished, this gentleman
was appointed Imperial Commissioner to proceed to France and
present a formal apology.

Another of the accused was Chen Kwo-shwai, an adopted son
of the celebrated general San-kwo-lin-sin, who arrived in Tientsin
three days before the massacre, and who was said to have been
the real leader on the occasion. He was also said to have been
at the bottom of the Yang-chow riot. From Tientsin he proceeded
to Peking where he was received in audience by the Emperor,
and returned to Tientsin in high favour. As to the men who
were executed it cannot be ascertained with certainty whether
they were guilty or not. ,At all events the Russian Minister
refused to allow the execution of four of them as satisfaction for
the lives of the Russians killed, because not satisfied of their direct
complicity in the crime. Thus only sixteen of the twenty were
beheaded. The late Dr. Williamson has put it upon record that:—
“The Government paid a large monetary compensation to the
families of the men who were executed, permitted them to be
feasted during the preceeding night, afterwards decapitated in
grand robes said to be a present from the Government, and buried
with honours. Then the two chief *Mandarins, who were to have

 

[I51

 

 

been banished to Manchuria, were allowed to return to their»own

homes, while the greatest criminal of all, the general who urged
the rabble on, was never touched.” _ '

It has been necessary to dwell somewhat minutely on the
events of those years, because in every particular the recent
experiences of foreigners in China are an exact repetition of what
took place twenty years ago, as will be shown. The preceeding
statements of fact are made on the authority of Williams’ Middle
Kingdom; Thin’s Tientsin Massacre; Chinese Recorder; Introduction
to Translation of ‘Death Blow’; Report to English Presbyterian Zifission,
&c., and may be accepted as trustworthy. There can be no doubt
that the persons on whose heads the guilt of the Tientsin Massacre
really rested were never punished. Nor was it possible in any way
to bring them to account, for they were none other than the high
officials themselves who at that time dictated the Imperial policy
with regard to foreign affairs. The reason why there were anti-
foreign troubles throughout the Empire was because the Govern-
ment wanted them, and had an object to serve by means of them.
On no other hypothesis can the events of that time be so clearly
explained, or those of the present day.

Four months after the execution of the sixteen coolies, when
the alarm and tension caused by the massacre had somewhat
subsided, that was in February 1871, the next move in the game
was made by their Excellencies Wain Siang and Shan Kwei-fan,
communicating to the foreign ministers the famous Eight Articles
in relation to the Missionary question. This important document
has been somewhat lost sight of by the foreigners concerned
of late, but it does not seem to have been for a moment absent
from the minds of the Chinese officials all these years. In nearly
every case where a Missionary and a Mandarin have come into
conflict it has been through the latter applying to the former some
one or other of the provisions of the Eight Articles. They were
professedly proposed in the interest of the Missionaries and native
Christians, as a means of preventing such deplorable outbreaks
against them as had recently taken place; and, could they have
been agreed to and carried out, they would, doubtless, have ac-
complished this desirable object, for their operation would, in a
short time, have shut up every Missionary institution, closed every
Missionary’s mouth, prevented the joining of new converts, and
have delivered over the old to the uncovenanted mercies of'their
bitterest enemies.

In the preamble to these articles, it was asserted that trade had
given rise to no differences between China and foreign Powers—-
which was a considerable stretch of the truth—but that “Missions
engendered ever-increasing abuses.” The abuses were not specified,
but the curious could find full particulars of them in the Death
Blow, and such like books. As a consequence :-—-'“At this moment
the animosity of the people, already deep, degenerates gradually

 

 

 

u 1

k \ - ,'

 

 

    
 
 

se-

y

:_ N. at: as“ w g.‘.r&,«§‘r¥1<~s

 

 

 

 

 

[16]

into a hate, which at length reaches its paroxysm.” Nothing was,
said, however, as to how the paroxysm was worked up, or by
Whom. In brief, it showed how the Missionaries and native Christ-
'ians were utterly bad, the people justly and righteously enraged,
While they, the virtuous Mandarins, were only anxious to fulfill their
obligations and promote peace, as witness “the zeal of the govern-
ment in punishing the Tientsin murderers, and arranging the affair.”
Art. I demanded that foreign orphanges should be abolished,
or that only the children of necessitous Christians should
be received. This was a demand which is being constantly renewed.
H. E. Chang Chi-tung in his memorial on the Wusueh riot stated
that the riots had, for the most part, originated in the practice of
receiving and bringing up young children, hence he had instruct-
ed the Taotai at Hankow to communicate with the Consuls
asking them to direct the Missionaries to cease, for a time,
receiving young children into their establishments. Of all others
the orphanage 'is the institution which is represented as the chief
cause of the “animosity of the people,” All the blood curdling
attrocities, said to be perpetrated by foreigners, have the orphanage
As a matter of fact there is no institution which
So many child-

for their scene.
China, beyond all countries, so piteously needs.
ren are destroyed in infancy, and so many more are done to death
through ‘neglect and want, that the benevolent will always be
impelled to establish orphanages so as to save some. And why not?
The officials know perfectly everything which passes within the
walls of an orphanage, as indeed is the case with regard to all
foreign houses to an extent rarely dreamed of. The information
is wormed out of the natives who are employed on the premises.
The special attack made on the orphanage is due to the fact that
the suspicions and passions of the mob are most easily aroused
with regard to it. The heathen mind simply cannot believe in
the purity of intention of foreigners who undertake the trouble
and expense of bringing up children," not their own. They are
persuaded there must be some ulterior and sinister motive.

Art. II demanded that women should not be allowed to enter
the churches, nor Sisters of Charity to live in China, or toteach
religion. The “ abuse ” it was intended to prevent by this article
will be understood by a glance at Cartoon III in the Picture
Gallery. Its effect would have been to cripple Christianity by limit-
ing the efforts of its teachers to the one sex. '

Art. III demanded that Missionaries must conform to the
laws and customs of ‘China, that they should submit themselves to
the authority of the magistrates of China, and that they should be
forbidden to make themselves independent. Further, that they
' should not be permitted to asperse the doctrines of Confucius. The
effect of this article would have been to put the Missionary entirely
into the hands of the local Mandarins who would soon have tied him

 

 

     

at r e "

 

[17]

construed by them into a breach of the customs of China. and no
word he could utter but might be twisted into an aspersion of the
doctrines of Confucius.

Art. IV demanded that, since the individuals who committed
disorders ordinarily belonged to the lowest class of the people, and
when they were guilty of crime they were seized and punished,
accusations must not be brought against the literati, to exact
from them large indemnities. Punishments once inflicted (on the
lowest class of the people) they (the complaining foreigners) must
not come and claim large indemnities. This seems to have been
a provision for having riots on the cheap. Damages were to be
paid for in coolies‘ heads, and no accusations against the Mandarin
class allowed. Its effect would have been to secure the destruction
of all Mission establishments within a very short time after the
articles came into force.

The same article dealt with the native Christian, and demanded
that, if a Christian conducted himself contrary to the laws, the local
authority was to take evidence, and if anyone accused a Christian,
he, the Christian, was to be seized and judged; but (in such a
case) the Missionary must not come forward to defend him, or to
exculpate him. This seems to have been designed to secure a free
hand for the persecutor. False accusations, charging the native
Christians with horrible crimes as well as the Missionaries, are
only too common everywhere. Under this provision, in spite of
Art. VIII of the Tientsin Treaty, it would have been competent for
any Mandarin, on account of these vile accusations, to seize any
native Christian, and to take evidence and judge him-without
anyone being allowed to interfere. Taking evidence and judging in
China often means beating men to death, or still worse allowing
them to rot to death in prison.

Art. V dealt with passports, and provided that they were not

to be granted to districts where there were rebels, and that mis- ’

sionaries must not avail themselves of their passports to secretly
go elsewhere. There was no great fault to be found with this,
save for the implication that missionaries were disloyal and
treacherous.

Art. VI demanded that before a man was permitted to
become a Christian he must be examined as to whether he had
undergone any sentence, or committed any crime. Notice must also
be given to the authorities who will take note and ascertain if he
has ever undergone any sentence. Every month, or at least every

three months, the, authorities were to be informed of the number

of conversidns; and everymonth, or at least every three months,
they were to to go and inspect the missions, The design of this
seems to have been to get the missions and the converts entirely
under the Mandarin’s thumb, and its effect would have been most
detrimental. Few natives, in their desire to become Christians,
would have the, courage to face an examination before the

 

 

r157: yup; jrttrlggagfgirsbzvj u..-(,'.».u§,7¢'!m.s; ‘Wc‘urfl’r‘igwfl‘rm‘ 'ic'w ,. ., ._ , ~
. n. - v x1: , , . '
. , ,- ._ ~ . , ,. .

[13]

magistrate, while the constant inspection of the Mission premises,
by the criminal authorities, would soon scare all the people away.

In proof that the Government policy with regard to missions
is still on the old lines of the Eight Articles, it may be pointed out
that such an inspection of Missions was demanded and arranged
for at Hankow by H. E. Chang Chi-tung during the time of the
riots. In the memorial already quoted from, His Excellency saysz~
“The consuls having all agreed to the proposal (namely to request
the orphanage to cease receiving children) the Taotai was further
directed to draw up, in consultation ‘with the Consuls, regulations
for the periodical inspection, every month, of Missionary institut-
ions by ofiicials and gentry deputed for the purpose.” On the
face of it this appears a very innocent proposal, and some may
think a very necessary one under the circumstances. But it must
be remembered that none were better aware of all that went on in
Missionary institutions than the officials. Further, that these
institutions were open to them, orphanages included, every day
at reasonable hours, for them to come quietly and unannounced to
see all there was to be seen, if so disposed. Further still, granting
that such malpractices as were asserted are carried on in orphanages,
the authorities are hardly so simple-minded as to suppose the damn-
ing evidences, in the shape of eyes or bones, would be left lying
around for them to discover in the course of a prearranged,
periodical, official visit. The fact is such inspections answer no
such purpose as is pretended; they are most needless, most insult-
ing, and the carrying of them out most dangerous to the Missions.
The only effect they have is to confirm the people in their worst
suspicions. This is no mere theory. The first of the official
inspections, arranged for as indicated above, was carried out on
the afternoon of September 7th by the Taotai with a great retinue
at the R. C. orphanage Hankow, just after the Ichang riot. The
excitement in the native town was intense. The gunboats in port
had to land their men and guns. Nothing but the presence and
promptitude of the foreign forces prevented a repetition of the
Tientsin tragedy at Hankow. For long after, the orphanage had
to be guarded nightly by men-of—war’s men. Such was the first,
and for the time being, the last of the official inspections of Mis—
sions, but the demand is still persisted in. ,

As a still further proof, it is a remarkable fact that the other
demand made under Art. VI, namely for the registration of
Missions and Converts by the authorities in the Yamun, was
renewed this year, and not by a Viceroy or governor, but by
the Central Government itself. During the troubles, Orders were
issued from Peking for a census to be taken of all Missions and
Converts in the Empire, under the pretence that it Was necessary
in order to protect them from the rebels and the Kolao-hwei.
These orders were carried out as far as the district authorities
were able. This is the first census undertaken by China in recent

 

 

up hand, and foot, and tongue. No act of his but could be easily

‘_/

\

 

 

 

 

 

[‘19]

 

[20]

 

 

times, and the Central Government has taken much credit to itself
or the thoughtfulness, and care for Missions, manifested by the
step. Seeing, however, that none knew better than the Govern-
ment itself how little either rebellion or Kolao-hwei had to do with
the riots, it is permissible to doubt if its intentions were so praise-
worthy after all. At all events, these things prove that the Ruling»
Powers in China, central and provincial alike, are still holding on
to the demands laid down in the Eight Articles.

Art. VII demanded that Missionaries should be kept in their
place, and if they visited a great Mandarin they must observe the
same ceremonies as those exacted from the literati. If they visited
a Mandarin of inferior rank, they must also conform to the custom-
ary ceremonies. Under this article the Missionary would have
had to perform the Kotow, and various other methods of obeisance
peculiar to the East. Its object seems to have been to exalt the
Mandarin, and abase the Missionary. ‘

Art. VIII laid down the regulations which were to be observed
by Missionaries in buying a piece of land, or hiring a house. It
demanded that, before concluding an agreement, the Missionary
must go with the real proprietor and make a declaration before the
3 local authority, who would examine whether the Fzmg-shui presented
; any obstacle. If no inconvenience arose to the Fung-shui, it would
i then be necessary to ask the consent of the inhabitants of the
' place. This obtained. it would be necessary to declare that the land
‘. belonged, with full rights to Chinese Christians; and finally (in
purchasing property) it would not be allowed, in making a transfer,
1 to use any other name than that of the real purchaser. Had these
_ proposals been agreed to, they would have proved to have been
just so many contrivances for preventing the Missionary from
getting a fresh footing anywhere. To insist on the real proprietor
' appearing before the Mandarin, as an indispensable preliminary
to leasing or selling his property to a Missionary, would practically
. be found to mean that nine out of every ten landlords would point-
blank refuse to go near the Yamun, while the tenth, when he went,
would be scared out of his bargain. But, supposing this difficulty
to be safely surmounted, the Fang-shut stipulation would certainly
prove fatal. The presence of a Missionary could not but be found
to have a baleful effect on the szg-shui (geomantic influences)
.of a neighbourhood. But, granting it to be possible it might be
thought otherwise, some of the people would be sure to withhold
their consent. However, let it be granted that all these apparently
insuperable «liific iliieS could somehow be overcome,the poor Mission-
ary would still be as far from gaining a lodgment as ever, for, as
is finally provided, he is absolutely forbidden to buy, save in the
name of the Chinese Christians, while the seller is, at the same
time, absolutely forbidden to transfer his property to any name
save to that of the real purchaser, namely to the foreign Mission-
ary. These regulations were simply so many locks proposed for

  
 
 
 
 
 

 

 

the purpose of keeping the gates of Chinese cities securely closed
against the foreigner. For, greater safety the various keys were
to be committed to the care of different persons, while for the
most important lock of all there was no key to be found.

Such were the salient, and more objectionable points, of
the Eight Articles. They were largely regarded, by many Mis-
sionaries as well as others, as being what they professed to be,
namely a proof of the good will of the Government towards Mis-
sions, and a token of its deep desire for their wellbeing; while, of
a truth, a more impudent, hypocritical, slanderous, evil-intentioned
document was never hatched by state craft. The Articles were
not agreed to by the Foreign Powers, notwithstanding that, in
them, the Tientsin massacre was frequently referred to, and held
up in terrormn, as an eventuality which was certain to occur again
if they were rejected. They were simply discussed for a time, and
then laid aside and forgotten by all, save the patient, persistent,
unchanging Mandarindom, which well knows how to await the
more convenient season. There were no further massacres—it
was doubtful if the Powers would stand more of them just then
—and there was no treaty revision.

The very next time distasteful demands were being made on
the Peking Government, by a Foreign Power, they were got rid
of, not by a massacre, but by a murder which would have been a
massacre also, had the party attacked been incapable of self-
defence. It does not fall Within the scope of this review to
relate the history of the murder of Mr. Margery, and the repulse
of Colonel Browne’s expedition on the borders of Yunan, in Feby.
1875, with the resulting abandonment, by the British Government,
of the right it had obtained to send a mission into that region;
but the fact that this murder and attack were undoubtedly official
has an important bearing on other murders and attacks of which the
causes are subjects of enquiry. That Mr. Margary did not meet
his death by accident, or through some merely local disturbance,
as the Chinese Government pretended, is now admitted by all.
Even the judicious Williams, who may be depended upon to sum
up in favour of China Whenever the facts will allow, states that 2——
“ The weight of evidence obtained at Yunan-fu went to prove that
the repulse of the British party was countenanced, if not planned,
by the Governor- general, and carried into effect with the cognizance
of Brigadier Li.” Middle Kingdom. vol. II, pg. 724.

Local riots against foreigners occurred from time to time
at various places, but the next extensive outbreak was in
the Canton “province, during the war with France, in the
autumn of 1884. At such a time an antiforeign outbreak was
fully to be expected, were one to reason from what would probably
happen under like circumstances in the West. But nothing
could show more clearly how fallacious the reasoning may be,
which takes it for granted that the Chinese may be expected to

 

[21]

 

‘act just as Westerners would act under like circumstances, than

the fact that throughout all China, during the war, the people
remained apathetic and indifferent, save in such places as the
officials put forth special effort to stir them up. This was done
in the Canton province. H. E. Chang Chi-tung was Viceroy of the
Liang—Kwang at the time, and H. E. P'éng Yu-lin, the admiral
of the Yangtse, was sent as Imperial Commissioner to aid him in
keeping the French at bay. H. E. P'éng was madly antiforeign, and

the reputed author of the notorious Death blow to Corrupt Doctrines. .

On his arrival at Canton, reports were at once circulated that
Christianity was to be suppressed. He issued a rabid proclamation
in which he said China would not hold herself responsible for any
losses which might ensue from the destruction of buildings belong-
ing to foreigners by popular violence. This was construed by the
mob as permission to destroy Chapels, &c. Within a few weeks.
eighteen Protestant places of worship were either destroyed or
robbed, whilst an almost clean sweep was made of the R. C. Chapels.
Native Christians were attacked with clubs and swords, robbed of
their property and clothes, driven from their houses and villages,
subjected to endless annoyances and cruel privations; their women
having to endure still worse indignities. As to the authorities,
it is stated they had received secret instructions, couched in eight
characters, which read “Provoke rot the people, delay all cases."
As a consequence they professed themselves powerless to interfere
with the mob, or to give the Christ ans any redress.

In addition to setting this work agoing, H. E. P‘éng addressed
a memorial to the Throne in which he spoke of the chapels as the
“Heavenly Lord’s Devil Halls,” and did not hesitate to recom-
mend theiri‘ destruction, and the massacre of the Missionaries and
native Converts. He requested that orders should be given to the
Viceroys and Governors to have certain provisions like those of the
Eight Articles immediately put in force. These were the registration
in the Yamuns of all Christians; that a board with the word
“Christian" should be nailed on their houses; that they should
not be allowed to wear long coats, but should have a distinctive
badge on their clothing; and that the Missionary should not be
allowed to interfere on behalf of any who might be imprisoned.

Of course Peking repudiated all this :——“But it is a common
custom for the Court of'Peking to issue double sets of instructions
for the provincial Governors. One set, appearing in the Gazette,
is intended for the eye of the foreign ministers, and so is couched
in general language which suggests no infringement of treaty
rights; but it is the other set, often widely differing in terms,
and not so submitted to public inspection, which represents the
real policy of the Chinese Government.” See Memorandum on
Persecutions in China ; issued by the Shanghai and Hankow
Committees of the Evangelical Alliance, 1885. At all events
H. E. P’éng was never found fault with on account of these trans- .

 

 

 

 

 

 

 

y
a
..

 

 

 

 

home in Hang-chow, Hunan.

' whom he was hired did not transpire.

[22:

[23]

[24]

 

" actions but remained in high favour with the Central Govern

ment till his death, which took place in May 1890, at his ancestral
This fanatical firebrand, all his life,
was a terror to the people, and an object of bitter hatred to his
fellow officials, but notwithstanding was a Mandarin such as is
highly esteemed by the Court of Peking.

Befire proceeding to point out the close parallel between the
recent tro ibles, and those experienced by foreigners in China in
form 31' years; and to show that only in one way can they be
31.1sF1.tnily accounted for, the cleverness of the Chinese Govern-
mizit in starting a false explanation of the riots, and the good
service it did them, may be alluded to. When the riots attracted
attention in England the Chinese Minister was instructed to explain
to the British Government, that they were due to an anti-dynastic
movement, and that there was a secret Society called the Kolao-
hwei which had adopted this plan of involving China in a war
with some foreign power as a means of overthrowing the Govern-
ment. The same information was furnished to a learned and
talented gentleman in Shanghai who is the trusted adviser of the
Chinese high officials in all difficult matters, and by him communi-
cated to the foreign press.
truth, as most people were when the idea was first propounded.
The effect of it was that the fear of helping to pull down the
Central Government, and of throwing a vast Empire into a state
of anarchy, induced the Powers to hold their hand, and promised
to give China full freedom in the matter of rioting without being
called to account.

It was soon observed, however, that the facts hardly sub-

He, no doubt, was fully persuaded of its

stantiated this ingenious theory. But one rebel, in all, was
discovered in the Yangtse valley, and he was a foreigner, but by
AS to the Kolao-hwei, which
seems to be a secret Society established mainly for the purpose of
benefiting its members at the expense of their neighbours, although
many of them have been caught and executed in provincial capitals,
in consequence of the hue and cry raised against them, partici-
pation in antiforeign riots is not one of the crimes which has been
brought home to their door. The theory must be given up. The
evidence that the riots were caused by means of antiforeign
rumours and placards is complete,~ and the discovery of the actual
authors of these, together with the agents employed in disseminat-
ing them clears all others of suspicion. The only question which
now remains to be enquired into is how far the Government itself
has been implicated in causing these troubles. It is with regard
to this that the light from past history is so valuable.

Some of the striking parallels between present and past anti-
foreign experiences, and the inferences they necessarily suggest
are as follows: ——

1st. For several years preceeding the Tientsin Massacre Foreign

 

. Italics the translators.’

 

Powers had got into the habit of allowing the Chinese Authorities

~ to have it all their own way. Treaty rights were mistakenly

abandoned ; the idea of ever again having recourse to force abj ured;
and an honest effort made instead to gain influence with the
Mandarins by complacently humouring them. The same feeble
policy at Peking has been the chief characteristic of recent years
also. The impossibility of having foreign business attended to
there has passed into aproverb; i” .
have been weakly surrende1ed mat ’p i instanced that of sending
of a Mission into Tibet, and of the St! m navigation of the upper
Yangtse. It is a sad pity, but nevertheless an indisputable
fact, that giving in to China is but another name for inviting
How it works is well exemplified in the Tibet expedit-

The Macaulay Mission was kept out of that country

aggression.
ion incident.
by exactly he same tactics as weie used to keep the Biowne
Mission out of Yunan. Then, China having got the idea of
sending a Mission to Tibet abandoned in favour of a market in
Darjeeling, now insists that the idea of having a market for
Tibetans 111 Darjeeling shall also be abandoned unless she receives
control of it! A feeble policy at Peking, on the part of Foreign
Powers, is the fruitful parent of all antiforeign aggression whether
by Mandarin or by mob, and since it is only the Government, and
not the mob, which can be aware of the existence of this, mob
action, when produced, is due to Government inspiration.

211d. Another characteristic of the period previous to the Tien-
tsin Massacre was the official circulation of antiforeign literature.
The book chiefly distributed then was the infamous Death blow to
Corrupt Doctrines. This book was translated into English at the
time, and in the preface to the translation it is stated that :—“ In
every instance in which it (the Death Blow) has been heard of, the
pmtirs possessing it have asserted that it was obtained f1 om the Y am.’un

of antiforeign literature is carried on, but on a vastly grander scale.
Then, but one vile book was known of ; now, over a hundred have
been collected. Then, the circulation was by the hundreds or
thousands; now it is by the tens and hundreds of thousands.
Then, that one book was anonymous;. now, some are actually
signed by the author, or his name is but thinly veiled. How
these things can be done without the cognizance and approval of
the Government it is hard to see.

3rd. A striking feature of the Tientsin Massacre, and the Canton
persecutions, was the apathy with which these, Outbreaks were
regarded by the responsible authorities. They would either do
nothing at all, like Chung How,|or do nothing to the purpose.
This was also a marked characteristic of every recent riot from
that of Wuhu to that of Ichang. Stranger still, ’the Central
Government itself was found to be under the influence of a similar
apathy. Sir John Walsham has placed it upon record that the

le amongst the rights which ,

It is still by officials that the distribution ‘

 

Imperial Edict against the riot’ng was obtained with the greatest
difficulty. When it was obtained, the Government sent it forward
to the ‘scene of the disturbances as slowly as it could, and then,
when it arrived, the Edict proved, as was shown at Ichang, to
be of almost no use. Only one inference can be drawn from this,-
namely, it was the will of the Government that the riots
should go on.

4th. It was a cause of great complaint and indignation amongst
foreigners, at the massacre time. ‘rhat the really guilty and re-
sponsible parties could not be brought to justice. Twenty Europe-
ans had been foully murdered, and twenty coolies’ heads were
offered in satisfaction. This is still the rule. For the two Europe-
ans murdered at Wusueh two heads were taken off. But to
oifer the head of an insignificant and possibly innocent native in
exchange for a European life, while the real murderers are
screened and protected, is hardly what is known in the West as
doing justice. None of the pla<a1d men, authors, printers, or
distributors, have been interfered with except when denounced
by foreigners, and even then they have been genera 1y allowed
to escape scot- fiee. The authorities will not punish these i11-
stigators to deeds of violence though they have been discovered for
them, nor discover for themselves the active rioters who with
their own hands burn and slay. Further, the officials who failed
to give protection to assaulted foreigners are shielded, while those
who shielded foreigners are assaulted. This refusing to punish
the guilty is not a matter for which the provincial authorities alone
can be held responsible. It was from Peking that the instructions-
were sent to the Chinese Minister in England, to explain to the
British Government that antiforeign rioters must not be punished
Similar instructions about not
punishing rioters were doubtless sent down to the provinces also.
But one inference can be drawn from this befriending of the
rioters by the authorities, and that is—the Government wish
them well. In marked contrast to the above is the way in which
disturbers of the peace are dealt with in cases where foreigners
are not concerned.

lest it might encourage them!

Then the heads fall like leaves in autumn.
5th. Another feature of both past and present antiforeign out-
breaks is the professed inability of the authorities to control the
people, or to depend upon their soldiers. That they could not do
so was freely asserted by them in connection with every riot, and
fully demonstrated at Ichang where the soldiers did all the mis—
chief. But that this is all a. pretence is absolutely certain.
Soldiers, even in China, cannot be allowed to mutiny without being
called to account. That none have been found fault with at
Ichang is proof that there they disobeyed no orders when they
rioted. Besides, the uncontrollable ones have, in several instances,
become tractable enough when it was the will of their superiors

 

. that they should. A Wuchang resident states. —

 

 

 

 

t251

“ I never believed that the riots were an official movement till
I saw how they were put down in our city. First, we had the
antiforeign literature circulated, and the rumours. The pe0ple
were greatly excited by “them; Crowds collected and stoned the
Roman Catholic establishment, and the authorities said. they could
not prevent it. Then, we had the splendid joint proclamation by
the Viceroy and Governor, but the people tore it down. Then,
soldiers were brought into the city in great numbers, and strong
guards were placed over the Missions, but this only made matters
worse. After that came the Imperial Edict, which was also torn
down, and then proclamation after preclamation, but they did no
good. This went on for months. All the ladies had been re-
moved, and the Viceroy had several times warned the Missionaries
also to leave as they could not be protected. Amongst others this
message was repeatedly sent to a missionary who lived close to his
own Yamun, while his own European employes who lived in
the next street received no such warning. We felt we were living
on the mouth of a volcano, and many a sleepless night did I pass
waiting for those rioters whom we were warned on all hands to
expect. But, just when it seemed as if the outbreak could not be
staved off .of another day, there came a great change. On leaving
my house one morning I became conscious that something had
taken place. The people looked pleasant and agreeable again; the
very dogs seemed friendly. I learned that on the previous evening
the Viceroy had summoned the Mandarins to his Yamun, and that
they had been rushing about all night in consequence. Next, I
was told of a remarkable interview which the British Consul and
the Commander of the Archer had had with the Viceroy in the
afternoon. They had gone and told him plainly that the firing of
a single Missionary establishment would be the signal for instant
retaliation, on the part of the war vessels in the river. His Ex-
cellency, it was said, had manifested great incredulity, and pointed
out that such an unwarrantable proceeding would be quite contrary
to international law. However, he was fortunately convinced they
were in earnest, so he called for his subordinates, issued his
instructions, and all was changed in a night. From that time not
only has there been no more trouble threatened, and no more talk
of uncontrollable soldiers and people, but there has hardly been a
hostile rumour even to be heard. This was what convinced me
the whole movement was under official control all. the time.”

e above is a truthful description of the matter as seen at
Wuchang. It was just like when, in a great workshop, at one
moment all seems uproar, commotion, excitement and confusion.
A bell rings; the next instant there is perfect quietness and peace.
The whole machinery comes to a. stand still, and each bustling
workman puts on his coat and quietly walks‘away. The stopping
hour has come, and the engineer cuts off the steam.

When soldiers or people get beyond control it is due either to

 

 

 

I.

[26]

their being in dire distress, or the victims of gross oppression on
the part of the Mandarins. It is generally to the latter, and
then the responsible authorities will be the very last to admit the
existence of insubordination as it would involve serious punish-
ment. The only inference that can be drawn from the keeping
up of this farce is that China is playing a game.

(3th. Another feature of the Tientsin Massacre time was that
the troubles were simply preliminary to, and intended to emphasize,
certain hostile proposals of the Government called the Eight
Articles. Such it seems is the case again. The Peking correspond-
ent of the Times, writing under the date of August 28th says:—
“In all the earlier stages, when the foreign Ministers in Peking
made their remonstrances to the Tsungli Yamun, they were received
with something more than in difference by the Chinese Ministers.
In fact the evasions and insolence of the Yamun ‘broke the
record’. Some proposals had beenmade by the Chinese

Ministers for deliberation on the future status of Missionaries, \

with a view to devising some better modus vivemli than the
unsatisfactory one heretofore in force. But the foreign Ministers
distinctly refused to exchange a word on any such question.” It
will be very interesting to learn what the new proposals on the
Missionary question were which the Yamun then brought forward,
but probably they did not differ very much from the old familiar
Eight Articles. The inference which may be drawn from this is
that the Chinese Government adopts means for attaining its
ends such as would disgrace untutored savages. It had certain
anti-missionary proposals to make, and intended carrying them
by means of anti-missionary disturbances. Thus it is directly
responsible for the whole infernal enginery of the riots—rumours,
placards, books, burnings and blood—it and none other.

The matter may be left here. The last line expresses the
.writer’s most solemn and deliberate conviction. To his mind
the proofs that the Government itself is the guilty one are
absolutely irresistible, but the reader can judge. It is no new
idea. In the old Canton factory days it was always the Governing
Power which was the foreigner’s great enemy. In the Tientsin
massacre times those whose opinion was of the highest value
blamed the Government. The Canton persecutions were dueto
the action of the representatives of the Government, and it is
still the same unchangin g, proud, suspicious, unscruplous, callous,
cunning, treacherous, antiforeign Institution which is at the
bottom of all the mischief. V

By taking a. narrow view some regard the'present movement
as exclusively anti-mis sionary, while others, taking a still narrower
view, consider it to be simply anti-orphanage. It is both of these,
and a great deal more; it is antiforeign. It is pure policy which
leads to the orphanage being selected, of all the various Missionary
establishments, as the chief object of attack. The assistance of the

 

 

[27]

natives is most easily enlisted against that institution. ,To a
similar politic reason is due the fact that it is against the Mission-
ary, and not the merchant or any other class of foreigners, that
this agitation is mainly carried on. It is supposed that a
measure of foreign help and countenance can always be depended
upon in attacking Missionaries. But, let the orphanages be
suppressed to-morrow, the only result would be fresh demands; let
the Missionaries be expelled the day after, and still China would
be unsatisfied. Nothing short of the total expulsion and exclusion
0f the hated foreigner will meet the views of the vast majority
of the ruling class. This was their first idea, and it is their last.

This is not the place to debate what Ought to be done, but in
concluding the writer would quote, and most heartily endorse,
the following extract from Dr. Thin’s T imtsin Massacre written
twenty years ago :—

“It is evident that a system is wrong under which perpetual
appeals to force are necessary in order to secure safety of lives
and property, and under which the slaughter of foreigners is
always possible by a superstitious mob. Unless it is contemplated
to withdraw foreigners from China altogether—a retrograde
measure which the civilisation of the century can never contem-
plate—then it is the duty of the Governments whose subjects
reside in China to take such measures as will enable business to
be carried on in freedom and safety. That this freedom and
safety are easily attainable I firmly believe. ”

 

4'

-

 

.. ”7", ‘Mm__...-_—_ .

 

 

 

 

 

 

 

 

 

PICTURE XXXII.

TRANSLATION.

Top:—-The Pigs and Goats Submitting Them-
selves to the Emperor’s Transforming Sway.

Right—The intelligent kings have paid careful
attention to their virtue, and the wild tribes on every
side have willingly acknowledged subjection to them.

Left:—-All the chiefs of the officers are truly
harmonious, and all kinds of animals lead on one
another to gambol.

“We
NOTES.

1. These two passages are taken from the Shift-king,
the Book of Poetry. The large beast in the Cartoon
is supposed to be the K‘i-lin, a fabulous monster, and
spoken of as chief amongst the quadrupeds. The
pigs are marked with the characters for Jesus, Teacher,
and Disciple. The Goats are marked with the
character for West, i. e. Western, or Foreigner. Both
the pigs and the goats are all on their knees before
the K‘i-lin.

2. Let the K‘i-lin stand for the Emperor of China,
or the Imperial Sway, and the idea of the Cartoon
will become clear. All the refractory foreigners, and

all the inflexible Christians, have been exterminated

in the various ways already described. Those who
remain, have been brought to see and acknowledge the
supremacy of China, and the superiority of the
Chinese civilization. Christianity humbly bows the
knee to Confucianism, and the inhabitants of all lands
gladly submit themselves to the benign rule of the
Son of Heaven.

3. With this Cartoon the Picture Gallery closes.
Whatever opinions may be formed of the work, there

 

[2]

 

can be no doubt as to its value in one respect. 7 it
represents faithfully the antichristian argument in

China. It is supposed by some that the antichristian ‘
writers in this land have studied the nature and claims

of the religion which they attack, and that the argu—
ment employed by themlis based upon knowledge and
reason. No supposition could possibly be wider of the
mark. The argument, in all its height and depth,
length and breadth, is presented here. Anything
more false, more foul, and more blasphemous, it would
be impossible to conceive; but.,it_ is exactly the kind
of argument in which the scholars? of China delight,
and by which the mob in China is moVed.

 

“+111

1

 

 

 

 

flit:

4::

 

 

 

 

 

w

A in: a . (a?) 3 .151 -

”I,
I?“

W“‘W‘$Ffi

4&1 ‘
3 rain. .

44.. ,

 

 

 

 

 

 

 

 

 

wan.

 

 

 

 

u-

 

 

 

 

fire:- ‘Eunll

1557/

 

 

 

 

 

 

 

 

 

 

a ”1.3.:

. *" swam»

 

 

(5“

 

 

 

 

 

[21

 

PICTURE XXXI.
TRANSLATION.

Top:———The Punishment of the Hog in Hades.
Right—Let them look at the sawing, pounding,

? boiling and grinding, in dark hell’s eighteen places

of torment; then will the devils (foreigners) in this

if life know the bitterness which the devils (foreigners)
in. the abode of the dead endure.

Left—You who have on earth committed a

thousand times ten thousand deeds of wickedness—
castratlng boys, extractlng the fetus, gouging out

 

eyes, and cutting off the nipples do you suppose

that the cruel mind will be allowed to insult the

divine mind ?
NOTE.
WM

Here we are in one of the Chinese hells.
Some of the cuckolds and pigs are caged, waiting

- for their punishment. One of the pigs is being sawn
j asunder, and the other is being pou‘nded in a stone
, mortar. On the former are the characters Ye-Su,

Jesus, and on the latter Kicm-Szc, Teacher. Three
HEmons are employed in this work of sawing and
Ibunding. The horse-headed and ox-headed demons
are superintending the work._ Behind the ox-headed
demon is one of the kings of hades sitting on his
judgment seat. In Death to the Devils’ Religion
we read :--- ‘

“Everywhere the spirits of holy men have come to the

table, and their communications are printed and published. They '

all state clearly that Jesus was an incarnation of the Celestial
Hog; that he was, whilst on earth, most crafty, most wicked,
and most lascivious in his conduct; that he plotted the death

(of his father with the view of usurping the throne; and that ,

he was on this account put to death by crucifixion by the

fold deviloking of Judea. The kings of hades, hating him with

,1 , .
j i ' ‘1 1

 

 

 

 

 

 

 

 

deepest *‘hfltrfiasMW/imptiasnee mesons/m magma ,, stew
day he is brought once before one of thgulfinglsrgfahayleshto
receive th .bitterest punish ent tris’now .ne rly twot ousand
'y‘é‘aré‘ stride hie ihials té‘é‘n g‘siiilffeiingitliii‘sii“lltmitx:oioiiie never
to see Heaven. When he was nailed to the-éidssfnti-the
least injustice was done to him. The devils’ children, the devils’

grandchildren, and the devils’ Wives, (i. e. converts), when

they die, are all, without exception, imprisoned in hell. Since 1
those who ‘die have thus to suffer, will those who are still .
living go on dreaming, and talk about the depraved devil Jesus, ‘

and the devils of his ,depraved religion (converts), as having
gone to heaven? Would not that be to show themselves more
stupid than pigs?

The Chinese are firm believers in Spiritualism.
It would seem that the scholars of ‘Hunan have
been consulting the spirits as to the fate of Jesus
and his followers. The above purports to be the reply.

 

1 +111

 

 

‘- 1k?“

   

 

 

; Western rehgibns [Western tongues Western manners,

  
      

    
  
 

  

and Western mes " ‘ ’ "” ~< . ~ -_
3. For explanation of Rzgkt see‘ Great Leammg, E .
/' ~ Chapter IV. 'EEEE" EEE E E», ’ .5 , 1’. H i “‘
PICTURE XXX. _ 121E.” . “13 , , , p . , . . a E

TRANSLATION.

        
   

Top:—The Lion Destroying the Pigs and Goats.
,Right:—Let the troops rise in unwonted majesty;
then this doctrine (Confucianism) will brightly
shine forth, and this people (the Chinese) will
delight in what they (the ancient kings) delighted, /
and be, benefited by their beneficial arrangements. '
Left '—Carriages and writings will come under '
one rule; all that is foreign will be exterminated,
and all the monsters will flee and hide themselves.

 

 

 

   

 

 

 

 

W_ ‘2 E 1"“! 5’1 ’fF’iIE.”E;E.E
N OTES. . 1 .E . .
1 ’ E‘
1. The lion in this Cartoon symbolizes the
military power of China. The goats are marked 32, l
‘Westerns, and the pigs with the characters K'iau- E /' E EEEE E E y, 1
Sze, Teacher, Kiau-t‘u, Disciples, and Ye-Su, Jesus. _ , . , E , , E EE cE, , E< E 'E
The goats and pigs are scampering away as best. - l , ‘ E EE, E EEEEEfE
they can; but Jesus 1s on his back dead and helpless. ”‘ , E E ' ‘ 3 'E E E E EEEEEE E E -EE EE'EE' E E EEEE-E
2. In the Chung Yung ,The Doctrine of the Mean, E , ' , ,, :E E E EE EEEEEEEEE EEEE,E EEEEEE EEEE‘E .
Chap. XXVIII, we read. “To no one but the Em- 1 . E EE , ' E , E E ’EEE EE.EEEEE EEE EEEEEE. EEE_E...
peror does it belong to order ceremonies, to fix the _ E E E _ ‘E, E E, E E _ E I: z: E'
measures, and to determine the characters. Now, 1 l EE ,E EE EEE {EEEE .EQEEE'EEE E+
ovEer the Empire carriages have all Wheels of the . , ,, . , ,EEEEEE . , :,.--; 1",,
same size; all writing is. with the same characters; E E E EE ' EEjE'f ‘ Y EE E EEEEEE E.E
and for conduct there are the same rules.” The «a 1 ' - E . E E EEE E EEEE EEEEEEEE EEE!
sentence, “Carriages and writings will come under Ef _ E ‘ ‘ , j ' , “ . EEE'EEE‘EEEEEE E'EEEEEEE
. . »- , M3, 1 1 . m .41.; 1:. >...:’-1\_£é (24?? 14. ‘l‘l ’Nl -' .
the same rule,” 1n the text, has a speaalreference : _ . E . ,, 3,1. ,. n.1,, ,1”. , ., )1, f’” . F g :
to this passage in the Chifng Yung. Foreigners 3, E E _ E ' ’ - f , . i ‘

 

 

, ,, _ _ ,; ;', - f w 1;. :32, 19." ~' 11‘, 71:73:31 3. ".115
have brought in confusion in regard to carriages, ; . . ‘ , ' . j , E‘ ‘ ‘ " "
‘Ewritings, and manners. All this shall. be done away
,with whe E he lion shall rise in his amight. .Then

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

PICTURE XXIX.
l TRANSLATION.

flax—The Iran Pencil Sweeping away Heresy.

Right:——The priests of Tau are endowed with
supernatural faculties. Please look at this cloud.
How deftly does he sprinkle the vermillion drops
from the tip of his pencil.

‘Lefl:—This hero, a :3", is able, single handed,
to exterminate the devilish monsters. All under
heaven are informed that a great feast of a thou-
sand dishes is about to be spgead.

4.

W
‘ NOTE.

Here we have a Tauist priest exterminating
the christians by means of his magic art. Reading
from the top, the animals are marked Teacher, Jesus,
Disciple, Converts. In the text we have the charac-
ters Han—Tsze, a $, hero. The; hero is probably
no other than Chou Han, who appears here in the
Acharacter of a Tauist priest. The pigs and goats
kiare to be slaughtered, and out of their flesh a great
feast is to be provided for the entertainment of
all China. x

 

 

 

 

 

 

 

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PICTURE XXVIII.
TRANSLATION.

T 0p:—Hunan Exterminating the Monsters.

Right—The awe-inspiring celestial soldiers are
armed and mailed. When the tigers and panthers
open their mouths who dares oppose? ‘

Left:———Hunan sends forth with a thunder clap
the precious ones of Ts‘u. The bones of the pigs and
goats are broken in pieces; their voices will never be
heard again.

m
NOTE.

, 1. The middle of the mailed figures is Nan-yak
Ta, Ti, fi fi 7': w, the great god of the Southern
mountain. There are five sacred mountains worshipped
by the ancient emperors, and venerated ‘by all China.
The Southern mountain is Heng-Shan, 1% Ill, in
Hunan. The \supreme god of Heng Shan is repre-
sented, sword in hand, as actively engaged in exter-
minating the pigs and goats. On his right and left
hands are two of his ministers, presenting in offering
the heads of a pig and a goat. On the left of the
picture are the celestial soldiers eating the raw flesh
j of'the pigs and goats. The legs and shoulders which
:the soldiers are grasping in their hands are marked with
[the characters Ye-Su, Jesus, and Si, Westerns. The
ficharacters E E, Hulan, are evidently intended for
35)! fi, Hunan, the sounds being to the ear of a
The former are used
irprobably for the sake of concealment.

2. In Ta Hick, The Great Learning, Chap. X we
Eéread: “The kingdom of Ts‘u (the present Hu Kwang,
iconsist'ing of Hupeh and Hunan) does not consider
:that (a famous girdle of Ts‘u, called 3 fi) to be

 

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PICTURE XXVII.
TRANSLATION.

Top. —The God of Thunder Destroying the
Pigs and Goats.

' Right. —-With one angry clap of thunder from
the court of heaven the torpid insects are excited
and the spring returns.

Left. —The wandering ghosts of the ugly crowd
are gathered into. hell. The term of life alloted
to the goats and pigs is exhausted. From all
within the four' seas _(China) the monsters have
been ‘driven out.

W‘—
NOTE.

The goat is marked Ta Si Great West, and
the pigs are marked Yc-Su Jesus, and Kiau-T‘u
Disciple. The God of Thunder is represented as
actively engaged in exterminating the foreigner gen-
erally, and all christians Whether they be Mission—
aries or converts. The Missionaries say that the
God of Thunder is a myth, and that thunder is
a. natural phenomenon. He is greatly incensed at
this, and determined to have his revenge. “You
phristians are against the God ‘of Thunder, and
the God of Thunder is against you—which, think
you, will get the best of it?” That seems to be
the moral of this Cartoon.

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PICTURE XXVI.
TRANSLATION.

Top:-Exterminating the Monsters and Offering
up the Captives.

Right—The holy man (The Emperor) has a
strong city. He gives peace to those within, and
expels those that are from without (the barbarians).

Left—Our flourishing Dynasty lacks in nothing.
Its fame is glorious, its power is great.

 

 

 

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NOTE.

On the banners is the character Chou, 1%].
The Mandarin on horseback is probably Chou Han,
)3 fi, himself. He has been engaged in fighting
the foreigners, and is now returning in triumph.
The heads over the city gates, are the heads of

 

 

captives in the shape of a goat and a pig are
being carried before him. This is a grand triumphal
procession.

 

 

 

 

the goats and pigs (foreigners) slain by him. Two-

 

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PICTURE XXV.
I TRANSLATION.

T 0p:—Sleeping on Skins and Tasting Gall.

Right—In the summer take in the skins (for
the winter). Who among the flesh eaters (of the pre-
' sent day) can equal Wen Chung in counsel?

Lefi:——At home he constantly drank gall. His
heart was firm in the resolve to have his revenge on
i the enemies of Yueh Wang. 1

 

NOTE.

1. l/Ven Chung, Y ue'h Wang. Yueh Wang is Keu Tsien,
‘ 512%, a prince of the state of Y ue'h, who Succeeded
to the throne B. C. 496. Wen Chung was one of his
Ministers. Yueh Wang fwas defeated in battle by
the prince of Wu; after which event he retired into
his own state, and, in the midst of great self abnegat-
. ion, much toil, and hardships of various kinds, prepared
himself and his people for another struggle. His
courteous bearing towards the worthy among the
‘ scholars, his great liberality to strangers, and constant
kindness to the poor, won all hearts. After more than
. twenty years training,»his people were prepared for
the fight. He led them against the prince of Wu,
and obtained a. complete victory. He thereupon
annexed the State of Wu to his dominions, and
tendered his allegiance to the dynasty of Chen, then
ruling on the North of the river Yang-tsze.

The Cartoon represents him as sipping gall,-and
Wen Chung sitting opposite to him, both nursing their
revenge. The moral of this seems to be, “ Let us Wait
patiently like Yueh Wang; though we may have to
wait long, the day of vengeance will come. i,

2. Both Yueh Wang and Wen Chung are sitting
on skins. On the one are the characters Y e-Su 10%.;

 

 

 

 

the skin of Jesus, and on the other Si Y 0mg p‘t, the
skin of the Westerngoat (foreigner). On each of the
footstools is a cross. Yueh Wang and his minister
are made to sit on the skins and tread on the cross,
in order to pour contempt on both the foreigners and
the Jesus whom they worship. In the T30 Chucn
we have the expression “As to those two they are
like beasts whose flesh I will eat, and then sleep upon
their skins. ” The author of the Picture Gallery had
that passage in view when drawing this Cartoon.

3. The flesh eaters. This expression here has a

covert meaning. In the T30 Chuen we have the

expression “The flesh eaters are poor creatures, and
cannot form any far reaching plans.” The flesh eaters
in the text are those useless officials who are partial
to foreigners, or who thoughnot partial have not the
brains and courage to [devise plans for their expulsion.

4. In the summer take in the skins ( 0r furs ) for the
winter, that is be ready betimes. Dont let the winter
come upon you before providing against its cold.
These worthless officials say “it will be time enough
by and bye.” But the men who say so, are mere
flesh-eaters, bread and butter ministers, utterly devoid
of foresight, skill, and daring.

 

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PICTURE XXIV.

TRANSLATION.

Top:—Return the Goat-goods to the Pigs.

R2°ght.-——Do you suppose that your goat-goods
are used in the palace of the Great Pure Dynasty?

Left—In the kitchen of the most holy ancient
teacher (Confucius) they do not cook such a hog-
elf as this.

W
NOTE.

Goat-goods, i. e. Foreign-goods. Here the re»
ference is to the Hog (Jesus), or the Christian
religion. Over the door at which the foreigner is

knocking are the two characters Hing Tan, 4? 1E,

(Apricot Altar), the name of a place where Con-
fucius had a school. Two foreigners, directed by
a third, are carrying the Hog to the door of
Confucius, and offering it for sale. It is rejected
with anger and scorn. The‘moral is, “The Con-
fucianists will have nothing of your Christianity.”

 

 

 

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PICTURE XXIII.
TRANSLATION.

Top:-—The Watchman of the Bamboo Shoots
Exterminating the Pigs.

Right—The planted bamboo has become a
grove, and the wild pigs come from all quarters,
and secretly steal the bamboo shoots.

Left—The keeper of the fence strikes the
watchman’s clapper, and in one night the hunting—
'dogs destroy them (pigs) utterly. i

W
NOTE.

Hunan is famous for the plentifulness of its bamboo.
Foreigners are the pigs, who desire to steal the
bamboo shoots (the wealth and trade) of Hunan.
But the Hunanese are on the watch. The fate
of the foreigners who may attempt to enter Hu-
nan is depicted here. On the big pig are the
" Characters Y e-Su, Jesus. The others are marked
Hiccu-sze and Kc'au-t’u, Teacher and Disciple res-

fi€ctively.

 

 

 

 

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PICTURE XXII.
TRANSLATION.

T op:—-—A11 the Tigers Exterminating the Goats.
Right—To withstand one tiger is difficult.
When all the tigers rise in awful majesty, who
can approach them?

Lefl:—-—Henceforth all the goats Will be no
more. Though all you goats have been getting
your Wish hitherto, what will you do now?

 

 

NOTE.

Each of the goats is marked with Si, E, Western
or Foreigner. The tigers represent the braves.
Here the goats (foreigners) are being torn to pieces
by the Hunan braves.

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PICTURE XXI.
TRANSLATION.

Top:——Tl1e Boat and Fan United in Heart.

Righ£:———The boat comes flying from heaven; the
water thieves have all perished in the fire.

Left—The fan comes brandishing frUm Lung

Chung; the east wind goes puff-puff towards the West,
burning up the ships.

W
NOTES.
1. On the Left is a foreign ship; on the right are

two Chinese gun boats, one bearing. the flag of '

i'thei, E 31%, and the other, the flag of Chu K0 Liang,
3% E 35.2. The former is set on fire and completely
destroy ed by the latter.

2. Yoh Fez, A. D. 1103—1141,wasa celebrated
commander during the struggles of the reign of Sung
Kau Tsung against internal revolt and the encroach-
inents of the Tartars of the Kin Dynasty. He was
inflexibly opposed to the policy of making peace with
the “barbarians,” and this trait in his character is
extolled 'by the Chinese historians equally with «his
This is one reason why
11; is introduced here. Another reason is that the
notorious pirate Yang Yau was killed by him on the
Tung-ting lake in Hunan, and all his followers scat~
tered. Yoh Fei thus gave peace to the whole region
of the Tang-ting lake and the Siang River. The
Spirit of Yoh Fei still lives, and the doom of the
water thieves (foreigners), should they ever visit
Hunan, is sealed.

3. ChuKo Liang, A.D.181——234, was the great
counsellor of Liu Pei, the founder of the Shuh Han,
fi E, Dynasty. Liu Pei owed much of his success in
establishing himself on the throne to the. sagacity

 

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4. This Cartoon represents Chu K0 Liang, with his

magic fan in hand, as directing the attack on the

foreign ship. He is the fan from Lung Chung,
a mountain in Siang Yang, Hupeh. The winds
are under his command. Yoh Fei is in the other
boat (a heaven sent boat), and his hatred of the
“barbarians” will never .die. Both Yoh Fei and
Chu K0 Liang being with Hunan in fighting the
water theives, what has Hunan to fear?

 

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Top:—-—The Butchers Exterminating the Pigs . 2 .1 . .1 .. . , . ,
iand Goats. y: = «1. ‘_ ‘5 ' .1 g 3- "I“ 4V
. Rights—Govern the Empire with impartial ; f" 54,... x ‘ . , = ., , " T I . . i I will
i ‘ justice. Chén Ju—tsze was careful not to forget this. 4.. ' : :. p ._ < . .- W i. p l».- _ ( ‘7 , :2 ‘ I ' _ _ If ‘I "I“;
I Lefl:—-Confucius had his fears in regard to the " , ; y. 3 xj ;,_ ._ 'T: j ~ .; ' *I ” ”It " '
cleanliness of meat bought in the market. Do you I : :m} j . '1 .3 i
suppose he would eat that thing? . j it up} well 2. . : 7 . .. -. .f 1 fl , - . ,

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minister, of the founder of the Han Dynasty. Occupying, in early .. ”I I ‘i’ i" “‘I‘I ' “ I ‘ ‘ III N I ' ,, . l I . .i , M, . u
life, a station of the humblest sort, he raised himself, by devotion “I VT‘I‘I‘i'I’ ‘I "“3" 4’ i; "I "IKI “"II I I ‘i I. I "i III
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village, where a man of wealth voluntarily bestowed his daughter ' «fame; ‘IJJTQZ‘ r M ft ”:4;- . I _v:: “ 1;.) "”62 .
upon him in marriage. The duty falling upon him of dividing I'.ll2y,;;»:mlls in. {M .6‘. {Vi um ,1; ”If. 1,. ;.. ,' j j
among his fellow villagers the flesh of the animals slaughtered, $, . ~ { ( :3 ~ Mp 2‘ ‘ f 3 .f , n
he performed this task with such impartial justice as to evoke the , .1 I . L I . i t ,
wish on their part that he might rise to be the chief minister, $, 3 ‘iI‘iI “'I'I’IIi It” i ' I I“ ‘I- ‘I’ "I I I * I" I
of the Empire." See Meyer’s Chinese Reader’s Manual. I ‘I' 3‘ ""-"'I2‘III‘I ‘ ‘I’ ' I II ”II: II I": It". i
The play here is on the word Tsai, $, which will xp $5,. WM .. ‘1?) ant: _ '
means to govern or rule, and also slaughter and ‘J‘FI ‘-"w-1v! *3 "I“ I '{'.""=‘w‘iI3”’
dt'ess animals; .The butchers are called upon to .. I 2:"? .5 lf'v'vw‘ : .1’, . IV‘ ~ . I
imitate Chén Ju-tsze, and perform their work with \ {sill lllélif 22’}: “ we m5! whiff IMP
., impartial justice. ’ inane; ;- 1mm“; ”ll ill: .Hlti k1...‘ ll oil:
in - 2. In the Lun Yii we read that Confucius did not llm'lgpel .‘vif‘ll‘i: :,;:'s ml : we.» emit i [Ii l" ’
‘ partake of wine and dried meat bought in the market, ("ill .l Lilil m u’ , lit 2m; .1 ,jmij 2 a. l .
l! hence the reference here. If he would not partake ‘lfifi' ‘. hr“! ”2!: hm. .. rzl' HI. l irl w ."_
If of the market meat on account of its possible want 2 that; 212;; 1 Hunt fri', «pi nil 3 «2r: ;-
of cleanliness, is it likely that he would partake of I , ‘ If 2
this filthy stuff? ’ I 313‘.) l.‘:.’;; mil em; SiL« .(l. I; .\w,.,\i{-.:"l’ 4.3-. all-{Ll
3. These are two Butcher shops or stalls, where (“all lllnllri mil 'zo 2sw.’.l:r;.{‘% 'tli‘ ,iu‘f Hi): 'f... ’
the butchers are chopping and selling goatflesh and _. lli ewe-me «iii 'l» iiilUHL i=3!!!) ”3”“ 50.. ,, ,. ..
Ipork. On one stall we have the characters Ye-Su v ~£ligl332l~ .‘jlil o} 2J{l<,)"l’.sl.i Gill’ no literal-dd, Null ~'
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« 3, TRANgLATION;

TOP- ~When Parents 13%? '

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1
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Right‘é—Be careful not -_ 1 iorg‘e thee-11am
sacrifice. Let the sons transmit,» the rite 1'11 131%
grandsons, and‘. the grandsons aagam t: the gre
grandsonS. Every clan, year bygrear, 'm13tsla » £31"

the beasts: g”(forefigners and chr tians) {fit} present
them in sagnjiice to their ance'" ‘

Left Emperors k1ndness 111 t be ever-

wted. Living men hate tie deV113

(foreigners \fid the sp1r1ts of de1d men“ hAQe H1113
deVflSH ,- ' and everywhere lit hot’the 1&1

and hatchfiexe them ,1, _ {I

   

 

 

  
 

 

 
 

  

the dead Wi ‘ , e slaughter of the pigs and goats”
Chrlstlans and Foreigners. Her-'3 We have an

Ancestral Temple; at the end Is the shrine with its

Spirit Tablet i 4‘11, and in front of it a table bear-

111% candles, incense, and offerings. A Mandarin is

kneeling before the tablet, and behind him are two-
victims» WhiCh are being offered in sacrifice. On
the pig are the characters YesSu, IeSus, and on the
goat the character Si, Western or Foreigner. . The
sacrifice 1s- carried on in the midst of music and fire.
crackers; it. ' ' s a season of '

      

great rejoicing»:

   

 
 
     

 
  
 
 
 
  
 
     

 

 
  
     

 

 

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PICTURE XVIII.

TRANSLATION.

Tops—The Cooks Decollating the Pigs and Goats.

Right—The Tortoise and Stork are to be con-
gratulated on their longevity. , Give timely orders
to the cooks, and tell them that the minced meat to
be presented to Father and Mother must be cut quite
small.

Lefl:-——These pigs and goats come from foreign
lands. We have no other dainties to feast our guests
with. Please excuse the rancid fare.

W

NOTES.

1. This Cartoon might be entitled “Congratulate

Old Age with the slaughter of the pigs and goats.”
Birthdays are not celebrated in China With any great
eclat, until the age of fifty is reached; after that, on
the return of every birthday, there is generally a feast
to which some relatives and friends are invited. On
the occurrence of every tenth birthday, after reaching
fifty years of age, special attention is paid to the day.
Wealthy people, after arriving at the age of fifty,
have extraordinary celebrations of that, and every
tenth returning birthday. The tortoise and stork
are emblems of longevity; here they refer to the aged
parents, whose birthdays are being celebrated.
52. On the right of the cartoon, is the kitchen,
Where the cooks are busily engaged in cutting off the
heads of the pigs and goats, and chopping up the
meat. On the piece of meat is the character Ye—Su,
Jesus. On the left are to be seen some of the
guests, Who have come to congratulate the old people
on the auspicious occasion. See Notes on Pictures
XV, XVI, and XVII. _

3. T he rancid fare. Goat flesh and mutton are
distasteful to the Chinese in these parts, and always
spoken of as strong and rancid. The reference to
the foreigner is obvious.

 

 

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PICTURE XVII.
TRANSLATION.

Top. -——When a Son IS Born Slaughter the Pigs
and Goats. ‘

Right. ——When the child is three days old we
will kill you. - *1

Left: -—When the child is one year olcl we will
eat them.

- <16

‘ L. i .7“ ’ ‘

“" NOTE. /

“ You ” and “ them ” refer to the pigs and goats.
i. e. Christians and foreigners. The Cartoon might
be entitled, “ Celebrate births With the slaughter
of pigs and goats. ” The pig is marked with the
character Y e-Su, Jesus, and the goat with the charac-
ter Si, E, a Western or Foreigner. See Notes
011 Cartoons XV, XVI.

 

 

 

 

 

 

 

 

 

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PICTURE XVI' ‘ i ' ' V .iiji‘f‘ - mm row i

TRANSLATION.

Top:-Hasten on the Fattening of the Goats.

_Rz'ght:——You know that the young lady is going
to her future home. Make ready a merry feast for
the worthy reception of the son-in-law.

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coming of the bridegroom with the slaughter of the g 3 3359?? l)???» flit-L 1”” "3 '1 ”‘7‘ u ""1"“ i; 3’" 9 ”7"”‘9‘5
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i. c. a Western or a Foreigner. The old man is sup- l»
posed to be shaking up the sleeping dreaming shep- l
herd. The idea of the Cartoon is that the foreigners ;
are being prepared for slaughter, and that everything ‘ ‘ a ”
ought to be done to hurry on the event. See» Notes 171 «7'4"? " ”‘3‘? ~* ’
on Cartoon XV.

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PICTURE XV.
TRANSLATION.

Tops—Heston on the Fattening of the Pigs.

Right—The marriage between the young ‘man
and maiden is arranged; the second moon is fixed
upon for the event; the son is taking a wife, and the
parents are busily engaged in making preparations.

Left—The old people and children are merry-
111aking and chatting; three days hence (they say to
each other) the feasting will begin, and we must have
the pigs well fattened, to slaughter for the entertain—
ment of our guests.

WV
" 7"" NOTES.

1. This. w”Cartoon might be entitled “ Celebrate
Marriages With the slaughter of the pigs.”

The pig on the left hand is marked Ye Su,.Jesus ;
the one on the right Kiau Sze, Teacher; and the two
in the middle Kiau T ‘11, Disciples.‘ All are being fed
for the coming slaughter, to the great amusemint of
old and young.

2. Cartoons XV—XX are of a piece, and intended
to heap contempt on the foreigner and the foreign
religion. They are intended also as a prophecy of the
fate which awaits both. The following extracts from
one of the Hunan publications, called K‘mg— T‘zen— Chu
g "fi 7E, (A pillar which bears the sky), will help the
reader 1n understanding these Cartoons. K‘ mg- T‘len-

C7111 contaifls a petition presented to the Foreign‘

Office at Peking, by a number of the Hunan scholars,
and a letter from a Governor of Hunan 1’0 the then
ViCeroy of Chihli Whether the Governor S letter 18
authentic or not, the writer of this note cannot say ,
' but there can be no doubt as to K ‘mg T ‘1811 C'hu bein g

one Of the best known publications in Changsha, the

 

 

 

ciMitaof Hunan. It is also one of the three anti-
christian books which the Siu-tsai graduates are
preaching at the Theatres in Changsha along with
the Sacred Ed1.ct Being circulated with the full
knowledge of the Hunan officials, we are justified in

" taking it as authentic.

Having acknowledged the receipt of a despatch
from the Chihli Viceroy, communicating the orders
Of the Foreign Office, to the effect that the publication
and circulation of Death Blow to Corrupt Doctrines
should be suppressed, the Governor proceeds to state
that the book in question is to be found'in every
family, and in all the Monasteries and Temples,
throughout the entire province of Hunan:——“. There is
not a city, not a village, not a book shop, not a printing
shop, 1n which the book is not to be found. The destru-
ction of it is impossible. Besides it has, for its first
chapter, the seventh section of the Emperor’s Sacred
Instructions (Sheng- -Yi‘1). Who among the officials of
thehGreat Pure Dynasty would dare burn it? Who
could have the moral hardihood to burn it? When I
first bought the book, just as I was beginning to read,
I saw that the Treatise was headed with the words
Sacred Instruction-s (Sheng-Yu). I thereupon burnt
incense, knelt down, and began to chant ; then I got up,
sat down and read. Having turned the leaves over
and over again, and carefully examined it, I saw that
its noble words and perfect reasoning were simply an
expansion of the Sacred Instructzons. It commanded
, espect. As soon as my offifial
. ‘ knelt down and chanted the Sacred

 
  
   

The Governor further proceeds to state that
Orders for. the destruction of Death Blow to Corrupt
Doctrines must have been caused by ignorance of its
true nature, on the part of both the Chihli Viceroy,

and the Foreign Office. Speaking of himself, however,
he states :--—“As for me, having bought and read this
book, and knowing perfectly that it is'a helpful com-

 

,[3]

mentary on the Sacred Instructions, "were I im—
mediately ion the receipt of your despatch, to order
the officials under my " jurisdiction to act according
to your orders, then, what sort of a man would the
officials and the people under my charge take me to
be? And what sort of a man would I take myself to
be? To gladden the hearts of the barbarians, by feeding
the flames of depraved doctrines, destroying the Sacred
Iustructz'ous, injuring the dignity of the Empire,
opposing propriety and throwing into confusion the
five cardinal virtues, corrupting public morals and
injuring good manners, and thus sin against ‘ the
renowned doctrine (of Confucius), and hand down a
stinking reputation to all future ages—this is certainly
what I dare not do and cannot do, though it should
cost me my life. Moreover, there are printed and
circulated in Hunan, several hundred different kinds
of I antichristian books, ballads and cartoons; Death
Blow to Corrupt Doctrines is not the only book. Mar-
ried women, maidens, and little children three years
old, all hate the Hog Jesus. When they call the pigs,
they use the word Ye-Su (Jesus); eating pork they call
‘ eating the flesh of Jesus;’ in transacting business at
the butcher shop, they all use the expressions ‘selling
Jesus,’ ‘buying Jesus.’ This is attacking the depraved
religion to the utmost. Though the books and the
blocks of this one book should be burned, how can the
depraved religion of the Celestial Hog enter Hunan?”
ome quotations have been given already from
mousoDeath Blow to CorruptDoct111ues.One
in order to show the kind of

the i
more may be given,

~ article this is, in which the Governor found so much

to his taste z—“Priests (Roman Catholic) are, for the
most part, educated from their childhood. They are
emasculated. Those who enter their religion practise
sodomy with the priests without restraint, this is
called ‘adding to knowledge. ’ .. They are not allowed
to marry two wives, because they say that God
originally created but one man and one woman, so they
have neither second wives nor concubines,‘ though they

4 _

 

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Note on XV continued.

practise adultery without restraint. When a wife
dies, they then take another. When a father dies, his
son may marry his mother; when a son dies, his father
may marry his daughter-in-law. A man may also
marry his own daughter. They marry the widows
of deceased brothers, uncles, or nephews; they also
marry their own sisters. Brothers and friends
seldom see each‘ other, but when they meet, they give
themselves up to licentious intercourse ; they call this
‘reunion of original elements. ’ ” ‘ See Death Blow
to Corrupt Doctrines, Teng Cheu Translation.

The following from the same work is altogether
too filthy for translation. Here it is as it stands in the
originalz—fl» a “l“ g fi 3% a a % 3-5353 % 93 53E 65.5
Zlm.flflafiififi2flil§fi¥¥$.agaffluflaA
Eifl-Afi‘fi 5.5“ 331 Afififigi§§£fl5 WE.

Such is the book, over which the Governor
gloats, and before which he felt he must fall on his
knees and burn incense. His statements regarding
the attitude of the Hunan people, with respect to
Christianity, are as wide of the truth as is his
description of the book. It simply suited him so to
represent the matter.

The chapter in Death Blow to Corrupt Doctrines
from which the above extract is taken reappears in a

work just published, called Kin—ming Kin—tom, 3% 4?

Q 39'. This book is beautifully printed; but whether .

in Hupeh or in Hunan it is impossible to say. It is
known, however, that the copy now in possession of
the writer of this note came from one of the wealthy
business firms in Hankow.

 

 

 

PICTURE XIV.
TRANSLATION.

Top:——The Iron Halberd Splitting up Heresy.
Right:———Why allow these monsters to have their
way? Iron horns, iron Claws, and iron teeth cannot
withstand the iron halberd.
Left:—-—Look at this hero, ii ! He is truly public
Spirited, truly loyal, and truly brave; he is surely
assisting the Immortals.

M
NOTE.

This Cartoon is intended to represent the attitude
of the Immortal Genii in regard to the foreigner and
his religion. On the pig—headed monster are the
characters Y e-Su, Jesus; on the goat—headed monster
are the characters Kicou-Sze, Teacher. Both have been
wounded by one of the Genii, who is riding on a
panther, and is still in hot pursuit, and bent on their
destruction. On the flag is the character Chou, l3],
and in the text is the character Han, ii. The two
characters form Chou Han, It] ii, the name of the red
buttoned Mandarin? of Cartoons IX and XIII. In
the text he speaks of himself as being able‘and

worthy of assisting the Immortal Genii in this anti-
christian crusade.

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/

 

Goats. ‘ - -
Rightg—The Hog is pierc

arrows. :

  

J esus.’
terns.

 

  

directing the
Han. SeQC

 

(PICTURE XIII;

th

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‘ ' PICTURE XII._

   
  
  
 
   
  
  
  
 
  
 
  
  
  
   
  
  
 
  
 

‘ C _ \ TRANSLATION.

Top; --—The Priests of Budd and Taou Chasing

sth Devils. 1
Rzght -——Though Buddhist and Taouist Priests

are among the laity , they naturally have their fears
i est the Monasteries and Temples should share 1n the
'odmm of having something to do with the Green- hats.
“ " Left —'——-Who are they who reverence T‘ai Shang
_ Iid Shih Kia as the founders of their Creeds? Let
them unite together and eject the foreign devils, lest
.the monstrous demons utterly destroy the golden
bodles (imageS) of the gods. .1

W

NOTE.

. and drive the devils out. on the middle pig are the
characters Ye— Sgt, Jesus. _ On the right corner pig
are the characters Kiau-Sze, Teacher. On the left
cogne } pig are the characters Kiau-T‘u, Disciple.
The Cartoon represents the priests of the two religions
um 13$th 1n the work of expelling the Foreign Teachers
ugh: ANative Converts. Jesus (Christianity) is re—
éseute as, lying on his backyaead and helpless.

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PICTURE XI.
: iTimNSLATmN. \

Top :—-—The Clan Law Administered to the Devils.
. Right:—-If one family in a clan is found secretly
worshipping the Hog, all the members of that clan
are to be taken for cuckolds. ,
Lefi:——~Lct all Within the Four Seas ,unite‘
together and eject the devil-faction, so that each of
the four classes of society (scholars, husbandinen,
artisans, and merchants) may-avoid contracting an
eternal stench. ‘

ML.— ”—- j’: ‘( ; -_ NH . h
./ =W&;./ /

NOTES. , :V
The Hunan manifesto, first artiae, reads thus:—
“Each Clan shall investigate, its own Clan. Should any

most holy, ancient teacher Confucius, and to the spiritrltablets of
his own ancestors, it is certain that he is one whoihas been
bewitched by the spies of the goat (foreign) devils, andihas entered
the religion of the Hog, Jesus. He is to be dragged immediately
to the ancestral temple, to be severely dealt with by lthe clan,
and to be compelled to forsake his depraved heresy and return to
the. right way. Should he dare disobey, the whole clan shall take
the entire family of the pig—goat devil (native convert), young and

If old, male and female, and drive them cut of the place. Moreover,
' the name-sand number of them shall be printed, and the list shall

ln‘ sent all over the surrounding districts, prefectures, and sub-
prefecturcs, so that everywhere thcyrshall be driven out. They
shall not be allowed to live within the borders of Hunan‘. The
names of the piggoat—devils (native converts) shall be erased
from the family registers.”

This Cartoon is a pictorial illustration of the above
article. The elansnien are met in the ancestral hall,
in the. presence of the ancestral spirit tablet, i {ii-
Tlm elders of the clan sit in judgment, and the native
Christians are being examined. and punished according
to tl to “Agreement entered into by all Human." /

 

 

person, whether a scholar, an agriculturist, an artisan, or merchant
he found who does not sacrifice to the spirit of the most perfect,

 

 

 

 

 

 

 

PICTURE X.

TRANSLATION. \,

Top—{Che Beating of the Devils and the Burn- i ‘
ing of the Books. . 7

Right :—- The depraved religion of the Hog
(Jesus) is propagated from foreign lands. Its for?“
lowers insult heaven and exterminate ancestors; ten
V ‘thousand arrows and a thousand swords (the severest . /‘
punishments) would not expiate their crimes. ,
_ Left :—-Their dog-fart magical books stink like ;
.; dung ; they slander the holy men and sages; they vilify - 7 .
the Genii and Buddhas; all Within the Nine Provinces '
.59 and the-Four Seas hate them most intensely. ‘ i

(

 

0‘9

NOTE. ‘ - - 4 i~

 

The Nine Provinces: The nine divisions of China.

.. 1
in the days of Yié. T he F our Szas, used as a synonym ' ‘
. for the Chinese empire. The two terms are often , z . I
i; used as a designation for the Whole Empire. The . g y ,. __ _ . , ,
f Devils _\ are the foreigners. The Books are the ' 'i‘ _ ‘. . g g + i
: ,Christian books. ' , . ' i ; - . . _ ‘
.. ‘ .,

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PICTURE IX.
TRANSLATION.

T op:—-—The Assembling of the Braves and the
Dosing of the Devils with Dung. .
Right:———- Mere dog- art they call books; it is

‘ hateful that the stinking name of Jesus should des—

cend a thousand generations.

Lefl:—-—-The Hog (Jesus) feeds only on rice-rinced K
water; we present his devil—folloWers with one well .

flavoured meal.

W‘-

NOTES.

1. This Cartoon represents foreigners as being
punished in this way. They are first birched and then
dosed. It is a. punishment prescribed for native
converts also, in order to induce them to abandon the
faith. Death to the Devils" Religion gives the follow-
ing advice in regard to native converts :—

“ Members of theChnsLinn sect are easily recognised. They
do not reverence heave l, earth, prince. or parents ; they burn not
in sense at the temples, nor setup halls for the worshipbf ancestors.
Should there be at. any place a. man who acts thus, the members
of his family are surely devils’ children (converts). Let him
be bouid ibssartly and be forced to drink human dung. Then
search he in us .2‘tho.'oughly. thould the devils' books he found
in it, let them be thrown in the fire and burned. Draw the figure
of a cross on the ground, make a likeness of the devil Jesus and
place it on the cross. Then tell him (the convert) to make water
and void excrement on the Crucifix, and if he obeys, let him go.
51 011d he refu:e to obey, take him to the river’s brink,and see if
the followers of the devils' sect (converts) will not be struck
with terror. " -

‘3. It will be observed that the braves are led by a
red buttoned mandarin, and that the punishment is
ordered and regulated by him. This figure is intended,
probably, to represent the famous Chou Han.

 

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PICTURE VIII.

TRANSLATION.

Top:-Diligently~ Guard against the Devils’ Plot.

Right—The Hog has placed his Yellow Turbans
in ambush; let the officials, gentry, scholars, and com-
mon people be united in heart, and each one have
his sword in readiness alongside his pillow.

Left:—-'Ihe devils (Foreigneis) have filled the boat
with green hats; let the cities, towns and villages
unite their strength, and instantly cut the figure of a.
cross in front of their doorstcps.

~W
NOTES.
1. The incident referred to in the text is this :—

“ Chang kioh, a native of North China, having obtained a.
great following during many years practice of the occult arts of
Taoism, raised the standard of rebellion in A. D. 184, in con-
junction with his brother Chang Pan, and in the space of a single
month gained possession of all the Northern provinces. His
adherents, divided under 36 commands, were distinguished by
yellow turbans, and for a. time carried all before them; but after

some months sanguinary warfare the insurrection was suppressed

and its leaders were slain." See .ll'tgcm' Chinese Reader'sfifaizual.

The Hog has his Yellow Turbans also, and hence
the necessity of watchfulness and preparation. There
is here also a prophecy of the final overthrow of the
'Hog and his followers.

2. Green hats. Cuckolds are called green hats.
Here the missionaries are represented as going about
selling these hats,'or making cuckolds by their pro-
pagandism. In Death to the Devils’ Religion we have
the following exhortation to husbands : —

“The Christian sect bewitch men's wives; the disgrace is
terrible and not to be mentioned; let all, the husbands keep
their eyes open; let them be on their guard, lest their hats change
their colour."

Thus to become a convert. is to become a. cuckold.

 

3. Cut thefigure of a cross in front of the doorstcps.

The Chinese have an idea that no Roman Catholic ,

Christian dares tread on a cross-like figure, and that
all they need do, in order to keep the Roman Catholic

priest and his emissarics out of a house, is to so cut _

the figure .in front of the door as to make it impos-
sible for any one to enter without treading on it. See
Cartoon I. '

 

 

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PICTURE VII.
TRANSLATION.\

Tops—7A Little Boy Losing His Testicles.
Right—~33 ith " one strok > of the knife posterity’s
root is cutfon’; if all within the hour Seas are not

the seed of 1113 Chinese race will be exterminated.

lessness of the entire family in allowing the devils
of the depraved religion to enter the door.

 

NOTES. we

I. In Death Blow To Corrupt Doctmnes, we read :—-,'
“ They eYZgn cut out the ovaries of girls, emasculate boys, and
use different methods to obtain the brains, hearts, livers, etc., of
child1en. Itis impossible to enumerate all th
we seek for the general motive which leads“:
a fixed determination utterly to befool our. ,_ under false
pretence of religion to exterminate them. Thusey Wish to take
possession of the Middle Kingdom ”
2. In the Blue Books of China, already referred to,
we read .— -
“In my opinion the depraved sects in making charms and

  
   
     

Lefty—Both, sleeves are saturated with the tears .
of husband and Wife ; it is vain to regret the thought— ;_

 

summoned t6 unite 1heir hearts. it is to be feared that 1

fitices. 11V
. " 0 so, it is

 

medicines use certain par ts of the human body and mix them with _

brainsy They begin by taking what they want from the dead, but
if that does not do they take it from the living; therefore they.
stupify children and mutilate them while the life is in their bodies. w

Of the Foreign Missionaries who come to Ch' 3. since- the“
repeal of regulations prohibiting Christianity, the greater part are
Frenchmen. Of late years the rumours of their ”taking out the
brains of infants and mutilating girls have been ,m'attered abroad,
for in addition to building churches, they have now Opened
o:phanages.” : p .

These '(Blue Books are deeply respons1ble for

creating fid fostering the antiforeign sentiment in 1
China. _ ' ‘

 

 

[2]

3 111 De (1th to the D‘em'ls’ Religion we read:-—-

 

“ The Christian sect mince the testicles of boys. Many are
the children that have been minced to death. Let all the children 1
be on their guard, lest by One stroke of the knife they be sent to ‘

see‘the King of Hades."

‘4. This cartoon represents the deed as having been
accomplished, and the whole family in deep sorrow
over the event. On the use made of boys’ testicles,
see notes on Cartoon IV.

 

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3311;

 

 

 

 

 

 

 

 

 

PICTURE VI.

TRANSLATION.

Top:-—The Hog Sect Gouging the Eyes.

Right—«You foreigners would deceive the gods,
but the gods Surely know; you scoop out the eyes of
men, and men will scoop out your eyes.‘

Leftz—Dead devils (native converts) who have
just. joined the devil-sect! Be it known -to you that
those who have eight may seek. blindness, but in vain
will the blind seek sight.

 

NOTES.'

1. Dead devils. Native converts are called so
because they are regarded as dead to all virtue, and
to be worthy of death.

2. The cartoon represents two foreigners in the
very act of gouging out the eyes of a man. The
crouching figures are two blind men whose eyes have
been scooped out, and are new in the possession of the
two foreigners, after Whom the blind men are crawling.
’ 3. In the Death Blow To Corrupt Doctrines we
read :-—“In case of funerals the religious teachers
eject all the relatives and friends from the house, and
the corpse is put into the coffin with closed doors.
Both eyes are secretly taken out, and the orifice sealed
up with plaster. This is what is called ‘sealing the
eyes for the western journey.’ The reason for
extracting the eyes is this. From one hundred pounds
of Chinese lead, eight pounds of silver can be extracted,
and the remaining ninety two pounds of lead can be
sold at the original cost. But the only way to obtain
this silver is by compounding the lead with the eyes
of Chinamem The eyes of foreigners are of no use
for this purpose, hence they do not take out the eyes
of their own peOple, but only those of the Chinese.
The method by which the silver is obtained has never

 

’1 . .. . . .. i

.- i.’ -
,4. , res stir; . .- .g.

 

been discovered by any of the native Christians dur-_

[9]

ing the long period 1n which this religion has been :
propagated here.” «

In theBlue Books, 5 a E if: 3C, a Collection of .
Public Documents on all State Questions, we read?—
“ When the priest receives a convert, theconvert is
said to ‘ eat the religion. ’ On putting down his name
he receives four taels in silver. When any of them
dies, the priest sends someone to enshroud the body.
He drives away all the kindred of the deceased, and
when everyone has gone out he closes the door, and
the enshrouding takes place. When that is finished,
two plasters are used to cover the eyes of the
corpse. It is then wrapped up in a red cloth bag,
which is sewn up round the neck, and put into the
coffin. It is said that they use this enshrouding
process as a blind for scooping out the eyes of the
dead, which are used in refining silver. When the
converts are alive, they receive four taels in silver,
with this object 1n view.

The above extracts speak of the gouging of dead
men’s eyes only. In the more recent of the Hunan
publications the foreigners are spoken of as gouging
the eyes of living men also. See note on Cartoon IV.

 

 

 

 

 

 

 

 

 

 

 

 

 

115161111111 ‘V.

TRAN SLATION.

Alas! the mother’s breast is sadly bruised, and the
child’s heart (bowels) is broken with cry1ngh

Lefl :---Who can evade the punishment (escape the
net) of High Heaven? In vain do you (foreigners)
destroy youf’ human feeling useless IS the dexterity

Blythe-Suddenly does the knife fly 111 the dark.

 

 

 

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LPICTURE IV.
TRANSLATmN.

Top :——The1 Hog Sect Extracting the Fetus.
Right :———A11 men are anxious in regard to the
{three things which are unfilia1; they amass good deeds
9.1161 pray to the gods in order that they may be
blessed with sons.

Lefl z~Everyone hates the conscienceless cuckold.
.Hasten to SW eep away the heresy, and exterminate the
"dev1ls be 011 your guard and do not let the Hog Sect
1 ' Heaven. - y .

-.--____)_..+.+_.____.

. ‘ NOTES .
, 1.; ()ne of the charges brought against foreigners,
in these Hunan publications, is that they extract the
placenta and the fetus for medicinal purposes. In
Death to the Demls’ Religion, fl, fi 53 E, it 1s stated
that the Devil sect has a black- art by which the fetus
anibe extracted, the nipples cut Off, and the testicles
moV ed. These are sold to devil-merchants, and used
‘otographers for chemical purposes; They are
compoundedb VV 1th lead in order to obtain silver.

 

 

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PICTURE III.

TRANSLATION.

Top:~—Propagating Religion in the rChapels.

Right—«The intolerable stench has flowed down
i two thousand years. People who, for the most part, (are
istrangers to each other, meet from all quarters, and
Icouple and pair just as they please ; human beings and
,devils, male, and female, sleep together on the same

  
 
  
 

(pillow.

' Left:-—— This pictorial representation is to inform
3the people of the nineteen provinces (all China), in
forder that they may thoroughly know (the facts of the
lcase); and that all who are related to each other as
1, kindred and neighbours may combine together, and
fdiligently guard against cuckolds’, lest the brothers
iof the Celestial Hog should enter their doors.

 

,., ~wau-V61.I')m

/ NOTES.

1. Propdgating religion in the. Chapels, literally
‘ “ propagating the squeak in the squeak halls.” The
term T Ten-Cine Kiau, 33 35 35:, the Religion of the Lord
of Heaven, is the term adopted by the Roman Cath-
l :olics for the Christian religion. In these publications
iClm, 3E, fer Lord is changed into Oil-ll: g, for pig, and
lKicm, fl, for Religion is changed into Klan, Ill}, for
(squeak ; thus T‘ien-C’hu .Kiau, BE 35 k, the Religion of
the Lord of Heaven, becomes T ‘2’en-chu lciau, 35 g D},
the squeak of the Celestial ‘Hog.

2. The characters on the crucified hog are Y c-su,
HIS 113‘s, Jesus. Those over the lewd figures are Chuen
,Kiau, Q n, and may be translated :——“ This is the way
they propagate their religion.” ‘_ .
‘ 3. In the Human publications the worship of Jesus
is represented as the worship of licentiousness. . Here
Our Lord is portrayed as a hog, crucified on account

 

    
 
 

 

 

[2]

female worshippers, some on their knees, and some in«
dulging in licentious merriment.

“ Every Sabbath day they per form worship which
they call the mass. All work is suspended and old
and young, men and women, assemble in the church.
The leader of the service takes the principal seat, and
extols the virtues of the head of the religion, the
whole crowd also muttering prayers When the cere-

‘ mon y is over, they give themselves up to indiscriminate

sexual intercourse. This is the height of their enjoy-
ment. They call it the Great-communion, or the Love—
gathering.” So wrote the author of Death Blow
To Corrupt Doctrines more than twenty years ago.
In the Blue Books, g El] EIE {Lt it, a collection of
public documents on all state questions we read:—~

“When the medicine (given by the teacher) begins to work,
they (the converts) conduct themselves like madmen; they even go
so far as to split up and destroy the spirit tablets of their ancestors.
When the medicine gets a real hold of them, their minds become
frenzied and they behave themselves like demons. Not only will
th ey worship and fast, but joyfully obey the teacher’s order in all
things; even if told to strip and expose their nakedness they will
do so gladly—simply something monstrous must possess them.

I have also heard that propagators of the religion travel over
every province; they find their way among the hills and valleys,
however deep and hollow. If anyone refuses to believe their
religion then when he visits their chapels they secretly put medi—
cine into his tea or cakes. Instantly the man’s natural disposition
is changed, and he follows them without the least hesitation cr
doubt. Asto men and women spending the night together in the
same chapel, how do they manage to convey their feelings to each
other? They do it thus. The teacher fixes his eyes upon the
good-looking among the married women. When the time comes
he gives her a cake with medicine in it. The woman unconscious
of its nature swallows it. The medicine is able to excite thoughts
natural to the spring (sexual desires )‘r and like the pheasant she
begins to call for her mate. It is probably a sort glove-potion,
and may be called “ poison acting as a go between. ” 5

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PICTURE II.
TRANSLATION.

:2 Top:-—-The Pig-goat Bastards.
‘Rzght: -—- Some have pig- -heads and goat- -bodies;

mine have goat-heads and pig- -bodies. Cannot tell
hie

h 13 devil male, and which is devil female.

Left.—- Some have Wolf— hearts and dog- -lungs;

3 mine have dog-hearts and wolf- Jungs. What nonsense
hey talk about Heavenly father, and Heavenly elder

I: ther.

-—'—m~—n

NOTE.

Foreigners in China are called Yang-jean, #' A4,
men. In the Human publications Y ang,‘ fig, for

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PICTURE I.
TRANSLATION.

'T0p:-—The Devils (fbreigners )fiVorshil ping the
Hog (Jesus). '

i Right hand column:——This is the beast which

the foreign devils follow; the hog’s skin and bristles

are still upon him.

Left hand Column: -—If human beings 11111 take
the Celestial Hog f01 Lo1,d 110w 11ill they retain
the human countenance?

-Tewt my waddle—A Special announcement. Jesus,
Heir Apparent (to the throne of Judea), was a
metamorphosis of the Celestial Hog His nature
11 as extremely lascivious. All the wiv es 1nd daughters
of the high officials cf Judea 11 ere, without exceptg
ion, debauched by him. Having debauched all the
concubines of the sovereign, and having plotted to
seize the throne, the high officials sent up a report.
of his Crimes in a memorial. He was then bound,
placed on a cross, and nailed to it with red hot nails.
He uttered a number of cries, revealed his hog form
and died. After this he constantly entered the houses
of the high officials, doing strange things, and com-
mitting lewdness. The moment married women and
maidens heard the Hog’s squeak, their dress would/
.unfasten of itself, and not until he had satiated his
lust would they wake up to consciousness. This is
the reason why the disciples of the Hog exhort peeple
‘ to come and worship; it is that they may avail them-
selves of the opportunity to seek for gain and indulge
in lust. If a cross is cut on the door- sill and door-
ste s, the Hog and his disciples will be seized with
teal, and not approach. This is a special announce-
ment for the information of all, so that they may

know, and he on their guard g

..[2]

 

 

3.

NO T ES.

1. T he Celestial The: The term used for God by
the Roman Catholics is T ‘11»); Ch“, 3? i. It is also

' used for our Lord Jesus Christ. In these Hunan

publications Chat, 313, for Lord is changed into chu, as,
for pig, and thus T‘z'cn. C'hu, 3E i, the Lord offieaven,
becomes T "[611 chu, 3E 53, the Celestial Hog.

2. The characters 011 the Hog are Tic—3211, HIS $32, the
term used in China for Jesus. The crouching figures
are two foreigners, the one marked T cachco', and the
other Disciple. Both are worshipping the Hog.

' 3. Green hat is a name in China for a cuckold,
more commonly called llhng—pah, E. A, i.e one who
forgets all the eight virtues. Hence the green hats
worn by these two foreigners. For the same reason
all words refering to the foreigner, the foreign

- rehgion, and the Christian convert, are in the text

printed with green ink. To calla man a lVrmg—pah,
or Luh-mau (green-hat),is the greatest insult you can
offer him in China.

4. Devils: In China foreigners are. often called
Kuez‘, 53. Williams in his Syllabic Dictionary defines
the word thus :—-“ The spirit of a dead man before it
is enshrined in the hall; a manes, that which the soul
turns to at death. ; a gliost, a goblin, an apparition, a
spectre, a devil ;‘a horrid repulsive object; a sordid

wretch. Foreigners are so stigmatised, because (so‘
'the‘Cantonese say), their blue eyes suggested the
' malice, and their shrill voices the plaintive cry of

ghosts. ” As applied to foreigners it is a term of
extreme hatred, and contempt.

 

 

 

 

 

 

 

 

 

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1 possible sanction.

history”

 

TRANSLA TION AND NOTES.

 

0?}
TRANSLATION or TITLE PAGE.
- a E 3 ER 53$ 3113 4:
HERESY EXPOSED IN RESPECTFUL

SACRED EDIC’T.
A COMPLETE PICTURE GALLERY.

 

W .
NOTE.

“The Sacred Edict, so called because written
by two of the canonized Emperors, of the present
dynasty, is a kind of paternal address from the Throne
to the people, and is held in the greatest reverence
by the Chinese. In 1670, the Emperor Kang—hi pub—

lished a hortatory edict in sixteen sections of seven

, words each. His son Yung-cheng published, in 1724,,

an amplification of these edicts, being sixteen lectures
on the sixteen texts of his father. These lectures
with the themes 011 which they were written con-
is called The Sacred Edict. One-of

these chapters, or lectures, is made use of as an

introduction to this book (Death Blow T o Corrupt
Doctrines) with the view of giving it the highest,
Artful allusions are made to it 7

in different parts of this book, with the design of

convincing the reader that to drive out foreigners

and their religion, would be but carrying out the

views of the most renowned Emperors of Chinese

See Death Blow To Corrupt Doctrines,
page 1. Translated from the Chinese at Teng-chow,
and published at Shanghai in 1870.

[2]

“Among all the numerous writings,” says
Williams in his JVIiddle Kingdom, “published for the
improvement and instruction of the people by their
rulers, none hah been so celebrated as the Shcng-Yz'i,
or Sacred Commands. ‘ In order that none should
plead ignorance for not knowing the sacred commands,
it is by law required that they be proclaimed through—
out the empire, by the local ofiicers, 011 the first and
fifteenth day of every month, in a public hall set
apart for the purpose, when the people. are not only
permitted, but requested and encouraged, to attend.”

_ The chapter made use of as an introduction to
the Death Blow To Corrupt Doctrines is the seventh,
and has for its theme :——-“Suppress strangereligions
for the purpose of exalting orthodox doctrine.” In
this chapter,
strange religions which are not to be‘followed' by
the Chinese people. The following extract from this

. Chapter 'will give the reader some idea‘of its bearing

on the antichristian literature which has been} flooding
The extract 'is taken almost
verbatim from the translation given by the translators
of the Death Blow To Cor/apt Doctrines. It reads
thus: .——

“ With respect to heterodox boOks not in accordance with the
teachings of the sages, and those tending to excite and disturb the
people, to give rise to differences and irregularities, and to under~

the country of late.

dangerous doct1ines, which must be suppressed and exterminated.

...... Rom ancient times the three religions have been propagated
together. Besides Confucianism, which holds the preeminence, we
have Buddhism and Taoism. . There is, howevei, a class of
vagabond adventurers who. under the pretence of teaching these
systems (Buddhism and Taoism) bring them into the greatest
disrepute, making false parade of what is propitious and what is
unpropitiOus, and of future rewards and punishments, for the pur-
pose of giving currency to their foolish and unfounded stories.

Their object in the beginn’pg is to make a living. By degrees they
collect men and women into promiscuous gatherings for the pur-
pose of burning incense. The worst of all 1s that there lurk
within these assemblies treacherous, depraved, and designing
persons, who form dangerous combinations, and pledge themselves to

 

,Christianity is classed among, the’

. Edict.

mine the foundations of all things; all such teach corrupt and

 

J each other by oaths. They meet in darkness and disperse at dawn. _

[3]

I

They imperil their lives, sin against righteousness, and deceiVe and
Such is the Pele-lien, the W m—hiang, and
They should be a beacon of warning to you.

entrap the people. . . . .
similar religions.
Such also is the religion of the West, which reveres the Lord of
Heaven, T‘ten 01777. It also is not to be regarded as orthodox. Ite-
cause its teachers were well versed in mathematics, our Govern-
As to
unauthorised doctrines which deceive the people, our laws cannot
tolerate them; for false and corrupt teachers our Government has
fixed punishments.” .

The above extract will suffice to show what a i
powerful weapon the antichristian a ation finds in
the Sheng—VY 77. I11 the Hunan publications, it is fre-
quently referred to 111 justification of the antichristian
movement. The very title page of this pictorial _
work tells us in what light the author regards his
attack on the foreigner and the foreign religion. JIIe

ment made use of them, of this you must not be ignorant.

looks upon himself as simply acting in _ compliance
with the Imperial Commands, as given in The Sacred
Has the time not come when the Chinese
government should be askhd by the Foreign PoWers
to expunge from the Sheng- Yii its every hostile re—
ference to Christianity, and to bring it into harmony
with the Imperial Edict issued this year? If Christ—
ianity is allowed to continue to appear as a proscribed
religion in the Sheng- I 71, the recent Imperial Edict
will soon become a dead letter, so far as the people
are concerned.

The author of this pictorial work is probably
Chou 11am, [*1 7;, an expectant Taotai, and a native
of Ning—hiang in Human. He is Imperially honoured" 1
with the second rank, and wears a red button.
He seems to be the leader in the present anti—
christian agitation. For further information con-
cerning him see North China Herald of October 30th, m
and December 18th, 1891.

 

 

 

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