China a Government 
 
 llemorandiim on Christian 
 missions addressed by the 
 Chinese government to the 
 treaty powers, 1371 « 
 

CIRCULAR OF THE CHINESE GOVERNMENT, 1871 
 
 (translated from the french). 
 
 The object which the Powers and China had before them originally 
 in signing the treaties was to establish a permanent situation which 
 should ensure them reciprocal advantages and remove abuses. However, 
 the experience of the last few years has demonstrated that not only do 
 these Treaties not attain this desired end of permanency, but also that, 
 up to the present time, they are difficult to carry into execution. Trade 
 has in no degree occasioned differences between China and the Powers. 
 The same cannot be said of the missions, which engender ever increasing 
 abuses. Although in the first instance it may have been declared that the 
 primary object of the missions was to exhort men to virtue, Catholicism 
 in causing vexation to the people, has produced a contrary effect in 
 China. (This regrettable result) is solely attributable to the inefficacy of 
 the plan of action (followed in this matter.) It is, therefore, urgent 
 that steps should be taken to remedy this evil, and to search for a 
 satisfactory solution of the difficulty. In fact, this question is one bearing 
 upon those which influence the leading interests of the peace of nations, 
 as well as those of their trade, which are equally considerable. Wherever 
 the Catholic missionaries have appeared, they have drawn upon them- 
 selves the animadversion of the people, and your Excellency is not 
 ignorant that cases which have arisen during the course of several years 
 embraced points of disagreement of every kind. 
 
 The first Catholic Missionaries who established themselves in China 
 were called “literates” of the West. The greater part of the conver- 
 sions took place at that time among respectable people. On the 
 other hand, since the conclusion of the Treaties took place (i860) the 
 majority of the converts are persons without virtue; so that religion, 
 whose object is to exhort men to virtue, no longer enjoys any consider- 
 ation. From that moment consciences have become a prey to uneasiness. 
 The Christians have none the less continued, under the shadow of 
 missionary influence, to mislead and oppress the people: thence arose 
 renewed uneasiness, then quarrels between Christians and non-Christians, 
 and, at last, disturbances. The authorities proceed to investigate the 
 affair; the missionaries make common cause with the Christians, and 
 support them in their insubordination against the same authorities. 
 Thereupon the feeling of disquiet which pervades the people assumes 
 greater proportions. Yet more : veteran rebels, beyond the pale of the 
 law, amateurs in intrigue, seek a refuge in the Church, and lean upon 
 
2 
 
 her influence in order to commit disorders. At this moment the an- 
 imosity of the people, already deep, degenerates gradually into a 
 hate which, at length, reaches its paroxysm. The people in general, 
 unaware of the difference which exists between Protestantism and 
 Catholicism, confound these two religions under this latter denomination. 
 They do not grasp the distinction which should be made between the 
 different nations of which Europe is composed, and give to Europeans 
 the generic name of “men from without;” so that, when troubles break 
 out, foreigners residing in China are all exposed to the same dangers. 
 Even in the provinces where conflicts have not yet taken place un- 
 easiness and suspicion will certainly appear among the people. Is not 
 such a state of things of a nature to occasion a lively feeling of irritation, 
 and, as a result, grave disorders ? The difference w'hich exists between the 
 religions and the nationalities are truths which are still beyond the com- 
 prehension of the masses, in spite of the constant efforts which have been 
 exerted in order to make them appreciate their nature. The Prince and 
 the members of the Yamen, during the ten years in w'hich they have been 
 at the head of affairs, have been a prey to incessant anxiety. These 
 precautions have been justified by the events at Tientsin, the suddenness 
 of which was overwhelming. The proceeding against the functionaries 
 (compromised) have been begun, the murderers have suffered capital 
 punishment, an indemnity has been paid, and relief given; but, although 
 the affair may to-day be almost settled, the Prince and the members of 
 the Yamen cannot throw off the uneasiness which they feel. In fact, if 
 this policy is the only one on which one can rely (to settle) the differences 
 between Christians and non-Christians, it will become more precarious in 
 proportion to the necessity there will be to recur to it oftener, and 
 disorders like those of Tientsin will be repeated more terribly each time. 
 If the matter is looked at under its present aspect, the question is, how 
 is it possible to be on good terms and to live on either side in peace? It 
 is not only to the hatred engendered by the suppressed animosities of the 
 people, but decidedly also to the provocations of the Christians, that the 
 conflicts on the missionary question which arise in these provinces must 
 be attributed. If, on one side, these conflicts may have been brought 
 about by the relative incapacity of the local administration, they can 
 certainly also be attributed tlo the conduct of the high Chinese and 
 European functionaries charged with the direction of affairs (affecting the 
 two countries), who, knowing the want of conciliation in the attitude of 
 the missionaries and Christians, show no good will in seeking for the 
 means of remedying the evil. 
 
 With regard to the Europeans, they only aim at getting rid of the 
 difficulties of the moment, without troubling themselves whether by so 
 doing consciences are disturbed; to employ coercion is all that is thought of. 
 On theother hand, the local authorities have only one object, that of bringing 
 the matter to a close. Care for the future goes for nothing in this short- 
 sighted policy. But if we seek, in concert with the Europeans, to secure 
 
3 
 
 ■>£! 
 
 by efficacious means a really lasting understanding, we do not find 
 among these latter the desire to found the discussion on equitably bases. 
 When this discussion arises, they place before us unacceptable means 
 which they wish to impose on us by force, in order to be able to put a 
 stop to the matter. That is, in truth, not the good and true way to 
 take care of the interests of the two countries. Anxious about the whole 
 matter, and sincerely desirous that concord and peace should reign for 
 ever between China and Europe, the Prince and the members of the 
 Yamen are bound to seek the best means to secure this result. Their 
 belief is, that there are ecclesiastics everywhere in Europe, and that their 
 presence abroad is therefore without danger to good harmony. The 
 maintenance of this happy state of things is, doubtless, due to the em- 
 ployment of certain means, and to the fact that ecclesiastics and Christians 
 abstain from provoking conflicts. The Prince and members of the 
 Yamen have heard that? these same ecclesiastics, to whatever nationality 
 they might belong, respected the law and customs of the country where 
 they dwelt ; that they were not allowed to constitute in them a kind 
 of exceptional independence for themselves; and that the faults of every 
 kind such as contraventions of the law, insubordination towards the 
 authority of functionaries, abuses and usurpations of powers, acts pre- 
 judicial to the reputation of the people, and oppressive towards the people, 
 which provoke its suspicions and its resentment, are there severely 
 repressed. If the missionaries, before constructing the religious establish- 
 ments in China and preaching their doctrine there, avoided making 
 themselves odious to the principal men and people, the suspicions would 
 disappear; to give place to a mutual confidence, concord would be 
 permanent, one would not see churches destroyed, and religions attacked. 
 If these same missionaries, in pursuit of their work, could inspire in the 
 masses the conviction that their acts are not opposed to their teaching ; 
 if, remaining deaf to the instigations of the Christians, they avoided by 
 denying themselves, all interference in the local administration, giving 
 the support of their influence to arbitrary and oppressive acts which 
 engender hatred among the notables and the people, they might 
 live in perfect harmony with the people, and the functionaries would be 
 in a position to protect them. Far different is the conduct of the persons 
 who now come to China to propagate therein the Christian religion. 
 From the information which the Prince and the Yamen have gathered 
 (respecting the duties imposed on them by their priesthood), these 
 persons found as it were among us an undetermined number of States 
 within the State. How, under these conditions, can we hope that a 
 durable understanding should be established, and to prevent the gover- 
 nors and the governed uniting against them in common hostility? 
 
 The Prince and the members of the Yamen are impressed with a 
 desire to ward off from henceforth eventualities so menacing. In fact, 
 they fear in all sincerity lest, after the arrangement of the Tientsin 
 affair, the animosity of the ignorant Christians of the Empire should 
 
4 
 
 take a more decided tone of insolent bluster, that the bitterness of the 
 popular resentment should increase, and that so much accumulated bad 
 feeling, causing a sudden explosion, should bring about a catastrophe. 
 It would then be no longer possible for the local authorities, nor for the 
 high provincial functionaries, nor even for the Tsung-li Yamen, to assert 
 their authority. In the event of a general rising in China, the Emperor 
 will be able to appoint high dignitaries to order them to assemble every- 
 where imposing forces ; but the greatest rigour does not reach the masses, 
 and where their anger manifests itself, there are persons who refuse to 
 yield their heads to the executioner. Then, when the evil becomes 
 irremediable, and when the wish we all have to preserve so great 
 interests will no longer be effectual, the men who direct the international 
 affairs of China and of Europe will not be suffered to decline the res- 
 ponsibility which falls on them. In short, in the direction of affairs, the 
 important point in China as in Europe, is to satisfy opinion. If failing 
 in this duty, oppression and violence are employed, a general rising will 
 at last take place. There are moments where the supreme authority is 
 disregarded. If the high functionaries of China and the Europeans on 
 whom rests the responsibility of the affairs which now form the object of 
 our anxiety, remaining unmoved spectators of a situation which threatens 
 the greatest danger to the Chinese people, as well as to strangers, traders 
 and individuals, make no effort to find a solution which may effectually 
 remedy the evil, it will follow that it will be out of their power to deal 
 in a satisfactory manner with the matters which interest the public. 
 Consequently with the view of protecting the great interests of general 
 peace, and of remedying the abuses above pointed out, the Prince and 
 the Members of the Yamen have the honour to submit for your 
 Excellency’s examination, a plan of Regulation in eight Articles, which 
 has also been communicated to the Representatives of other Powers. 
 
 Draft of Regulations. 
 
 Article i. 
 
 The Christians when they found an Orphanage give no notice 
 to the authorities, and appear to act with mystery ; hence the 
 suspicions and hatred of the people. In ceasing to receive children, 
 the evil rumours which are now in circulation would at the same time 
 disappear. If, however, there is a wish to continue this work, only the 
 children of necessitous Christians must he received, and then the authori- 
 ties ought to be informed, who would note the day on which the child 
 entered, the name of its parents, and the day on which it left. It would 
 also be necessary that power should be given to strangers to adopt these 
 children, and then a good result would be arrived at. Lastly, when it is 
 a question of non-Christian children, the high officials ought to give 
 orders to the local authorities, who should select proper agents who could 
 take all the measures which appeared suitable to them. 
 
5 
 
 In China the laws which regulate orphanages are: that on the 
 entrance and on the departure of the children note is made of the person 
 who leaves them, or of the person who adopts them, of the declaration 
 made to the authorities, and of the permission given to the parents to 
 visit their children. When they have become bigger, they may be 
 adopted by some one having no children, or taken back by the patents 
 themselves, and then no matter in what religion they have been brought 
 up, they return to the religions of their fathers. The child ought in 
 everything also to be treated well. In exercising this work of charity, it 
 becomes a most worthy work. 
 
 We have heard it said that in every country matters are conducted 
 in this respect very nearly as in China. How does it happen that, once 
 arrived in our country, foreigners no longer follow these customs? They 
 take no note of the family to which the child belongs, and they do not 
 give notice to the authorities. Once the child has entered the house 
 other "persons are not allowed to adopt it, nor are the parents permitted 
 to take it back again, nor even to visit it. All this nourishes suspicions 
 and excites the hatred of the people, and by degrees a case like that cf 
 Tientsin is arrived at. Although we have denied in a report all those 
 rumours of the tearing out of eyes and hearts, the people, however, still 
 preserve doubts on the subject, and even if we succeed in closing their 
 lips we cannot drive away these doubts from their minds. It is this 
 kind of uneasiness which gives rise to terrible events. It would be a good 
 thing to abolish the foreign orphanages, and to transport them to Europe, 
 where they could practise their charity at their ease: it would then belong 
 to the Chinese to come to the aid of these children. Besides, in every 
 province we have numerous orphanages, and yet the foreigners wish to 
 lend us at any price an assistance of which we have not the slightest 
 need. It is certainly with good intentions they thus act, but it is not 
 the less true that their conduct produces suspicion and excites anger. It 
 would be far preferable if each one exercised his charity in his own 
 country, and then no lamentable event could arise. 
 
 Article 2. 
 
 Women ought no longer to enter the churches, nor should sisters 
 of charity live in China to teach religion. This measure will only render 
 the Christians more respectable, and will result in silencing evil rumours. 
 
 In China good reputation and modesty are most important matters: 
 men and women are not even allowed to shake hands, nor to live 
 together: there ought to be a kind of line of separation that cannot be 
 over-stepped. After the Treaty full liberty was given to the Christians, 
 and then men and wom.en went together to church : hence rumours 
 among the public. There are some places even where men and women 
 are together not only at church but also in the interior of the house. The 
 public looking at this in a light manner harbours suspicions, and thinks 
 that things contrary to propriety take place. 
 
6 
 
 Article 3. 
 
 The missionaries residing in China must conform to the laws and 
 customs of China. They are not permitted to place themselves in a kind 
 of exceptional independence, to show themselves recalcitrant to the 
 authority of the Government and of the officials, to attribute to themselves 
 powers which do not belong to them, to injure the reputation of men, to 
 oppress the people, to asperse the doctrine of Confucius, by which they 
 give ground for the suspicions, the resentments and the indignation of the 
 masses. The missionaries must submit themselves, like everybody, to the 
 authority of the local officials; and the Christian Chinese must, in every 
 case, he treated according to the common law; with the exception of the 
 expenses of theatrical solemnities and of the worship of local protecting 
 divinities from whicli they are dispensed from contributing to, the Chris- 
 tians cannot escape the requisitions and forced labour, and are constrained 
 to accept, like everybody else, the charges imposed by the local adminis- 
 tration. With stronger reason they cannot refuse to pay, in their 
 integrity, the land taxes and the rents, nor can the missionaries advise 
 them and support them in infringing the common law. Cases for 
 litigation between Christians and non-Christians are under the equitable 
 jurisdiction of the authorities, and cannot be left to the patronage of the 
 missionaries. The latter cannot keep away from the courts, Christians, 
 prosecutors or defendants, which, in a trial, leads to delays and prejudices 
 the parties interested. In the cases in which missionaries allow themselves 
 to be mixed up in affairs beyond their province, the local authorities ought 
 to send their verbal or written communications to the high provincial 
 functionaries, who will refer them in their turn to the Tsung-li Yamen, 
 in order that a decision may be eventually taken as to the repatriation 
 of these same missionaries. In the cases where Christians in suits 
 respecting matrimonial alliances or property in land plume themselves 
 on their position of Christians to invoke the intervention of the mis- 
 sionaries, they will be severely punished by the authorities. 
 
 China honours the religion of Confucius; that of Buddha and of Tao, 
 as well as the doctrine of the Lamas is also professed there. Therefore it 
 is contrary to usage that the latter, although they may not be Chinese, 
 should ignore the decisions of the Chinese authorities, by approving or 
 blaming them. We hear it said that the missionaries in foreign 
 countries are subject to the legislation of the country in which they live, 
 and that they are forbidden to make themselves independent, to contravene 
 the law, to usurp authority, to attack the character of people, or to 
 prejudice them, or to arouse the suspicion and resentment of the people. 
 Similarly the missionaries, who teach their religion in China, ought 
 to submit themselves to the authority of the magistrates of this country; 
 nevertheless they are vauntingly independent and do not recognise the 
 authority of the officials. Do they not thus place themselves without the 
 pale of the law? The Christians in China remain Chinese subjects, and 
 are only the more constrained to remain faithful to their duties. In no 
 
1 
 
 case can indifference be established between them and the rest of the 
 nation. The Christians in the towns and in the country ought to live in 
 good harmony with their fellow countrymen. Yet, in matters affecting 
 the public when popular subscriptions are opened or forced labour 
 required, they put forward their position as Christians to escape these 
 burdens. They themselves create an exception (in their favour). How 
 avoid that the rest of the nation accept this exception (against them) ? 
 Yet more, they refuse the taxes and forced labour, they intimidate the 
 officials, they oppress those who do not belong to their religion. The 
 foreign missionaries do not fully understand the situation: not only do 
 they give an asylum to Christians who are guilty of crimes and refuse to 
 deliver them up to justice, but they also consent to protect unjustly those 
 who have only become converts because they have committed some crime. 
 In the provinces the Missionaries make themselves the advocates before 
 the local authorities of the Christians who have suits. Witness that 
 Christian woman of Sze-chuen who exacted from her tenants payments of 
 a nature which were not due to her, and ultimately committed a murder. 
 A French bishop took upon himself to address a despatch to the authorities 
 in order to plead for this woman and procured her acquittal. This deed 
 aroused animosities among the people of Sze-chuen which have lasted to 
 this day. In Kwei-chow, Christians who go to law style themselves 
 Christians in the charge sheet (“ acte d’accusation ”) with the sole view 
 of gaining their cause. This is a well-known abuse. It happens also 
 that two families being united by matrimonial ties, one is converted to 
 Christianity, then compels the other who is not converted to break off the 
 alliance. Among people of the same blood one has seen fathers and older 
 brothers, after having been converted lay an accusation for non-fulfilment 
 of family duties against their children and younger brothers, for the sole 
 reason that these latter had refused to be converted. These acts are 
 encouraged by the missionaries. Are not such practices of a nature to 
 excite to the highest degree the popular indignation ? 
 
 Article 4. 
 
 Chinese and foreigners living together ought to be governed by the 
 same laws. For example, if a man kills another, he ought to be punished, 
 if a Chinaman, according to the Chinese law; if he is a foreigner, accord- 
 ing to the law of his country. In thus acting, order will reign; it matters 
 little the manner in which the Chinese or foreigners treat the case; a 
 punishment is all that is necessary. But that punishment once inflicted, 
 they must not come and claim indemnities, and above all they must not 
 seek the soi-disant abettor of the crime to exact from him a certain sum. 
 It belongs to the local authorities to adjudicate on the differences which 
 may arise between the Christians and the people. If it is a Pagan who 
 has committed wrongs against a Christian, he ought to be punished more 
 or less severely, according to the gravity of the fault; similarly if it is a 
 question of a Christian accused by a Pagan. The official ought to 
 adjudicate with the most perfect justice, and the greatest impartiality. 
 
8 
 
 If a Christian conducts himself altogether contrary to the laws, the 
 local authority takes evidence; and if some one accuses this Christian, the 
 latter is seized and judged. But tire missionaries must not then come 
 forward to defend him, and to exculpate him. If the case arises of a 
 missionary preventing a Christian giving himself up to the commands of 
 the authority, the Christian alone ought not to be punished, but also the 
 missionary, or at least he ought to be sent back to his own country. 
 
 In the sixth year of the reign of T‘ung Chib, a missionary M. Mabileau, 
 was killed in Sze-chuen. The murderer, named Yang Lao-wu, was 
 arrested and condemned to death. But besides that, Mr. Mihieres accused 
 a man who formed part of the class of literates of having been the instigator 
 of that murder, in order to exact from him an indemnity of 80,000 taels. 
 
 The individuals who commit disorders ordinarily belong to the lowest 
 classes of the people. When they are guilty of some crime, they are seized 
 and punished; but accusations ought not to be brought against the 
 literates to exact from them large indemnities. Such conduct excites 
 hatred. 
 
 In the eighth year of the reign of T‘ung Chih, a missionary, Mr. 
 Rigaud, was killed in Sze-chuen; the cause of the murder was an alliance 
 between two families, which fell through. The Tartar General Ch'ung 
 and the Governor General Li judged this case. They caused the murderer 
 of Mr. Rigaud to be arrested, a man named Ho-tsai, and the murderer of a 
 Christian named Liang-fu, both belonging to the lowest class. One 
 was condemned to have his head cut off, the other to be hanged. The 
 Christians further killed some of the people; every year there were 
 conflicts between creditors and debtors, rapes and fires. 
 
 The instigators of all this were Wang Hsiao-ting, Ch'ang Tien-hsing, 
 and others. It was desired to seize and punish them, but they did not 
 surrender themselves to the commands of the authority. Further, the 
 Christians again, under the leadership of a priest named Tan Fu-ch‘en, 
 killed Chao Yung-lin, and 200 other persons. The surrender of this 
 missionary was demanded; but the Abbd Mihibres said that he had left for 
 Europe; and that there was no means of arranging this case. Hence great 
 anger among the inhabitants of Sze-chuen. 
 
 Article 5. 
 
 The passports given to the French missionaries who penetrate into 
 the interior ought clearly to bear mention of the province and of the 
 prefecture where they intend to repair. The names and titles of the 
 bearer, and these conditions, that he will not be able clandestinely to be- 
 take himself to another province and that the passport is personal, will be 
 equally comprised in this document. The missionary ought not to pass 
 through the Custom House and toll-bar contraband articles of merchandize 
 which are liable to duty. On his arrival at a destination other than that 
 designated in the passport, or if this document has been handed over to a 
 Christian Chinaman with the object of making him pass himself off as a 
 
9 
 
 missionary, the said passport shall be cancelled. On the other hand, if it 
 be ascertained that the bearer has gained possession of it by pecuniary 
 payment, or that he has committed some other serious breach of the law, 
 the individual who shall have thus falsely assumed the position of a 
 missionary shall be punished, and the real missionary shall be sent back 
 to his own country. In order that the control may be exercised every- 
 where, the name of the missionary shall be inserted in the passport, in 
 Chinese characters, which will be taken as proof. The passport shall 
 be cancelled in cases where the titulary should have gone back to his 
 own country, should have died, or should have abandoned missionary 
 work. Passports will not be granted in the provinces where there are 
 rebels, nor even hereafter for those where the Imperial army is operating, 
 — with the evident object of securing loyally the safeguard of the 
 missionaries. 
 
 In support of the above scheme the Yamen will recall a missionary 
 case which occurred in Kwei-chow where a certain Chao acted as mis- 
 sionary, albeit his name had no place in the passport register. The Yamen 
 received a letter on this subject from Mr. Interpreter Deveria, in which 
 the latter showed how, according to an old French register, the murdered 
 missionary Chao had received a passport, dated the 2nd day of the 6th 
 month of the 4th year of T‘ung-chih, in which he was called Joue-lo-ssu; 
 that his name of Chao was erroneous; that the victim was really the said 
 Jui Lo-ssu ; that, on the other hand, the same Jui Lo-ssu was inserted 
 under number 325 as going to Sze-chuen and thence to Kwei-chow, 
 However, the Yamen was able the convince itself that neither this name 
 of Chao nor that of Jui Lo-ssu figured on its passport register. There 
 was, therefore, a double mistake in the name of the missionary and in that 
 of his residence. How, then, could one establish an identity and secure 
 to the party interested efficacious .protection? 
 
 There was also an affair of murder committed by the missionary 
 Splingaert on the person of a Russian. This Splingaert was first of all a 
 missionary, then entered the Prussian Legation as constable. He none 
 the less retained his passport, so that he handed it over to some one else, 
 or lost it, so that not only an abuse, in passing as a missionary, occurred, 
 but grave inconveniences to public affairs might have arisen in case the 
 said passport had fallen into the hands of rebels. On the other hand, 
 the dignity of missionaries seems to us to be seriously Injured by such 
 irregularities. 
 
 Article 6. 
 
 The aim of the missionaries being to exhort men to virtue, it is 
 befitting that before admitting an individual to the privileges of religion, 
 he should be examined as to whether he has undergone any sentence or 
 committed any crime. If this examination be in his favour he may 
 become a Christian ; if the contrary he should not be allowed to become one. 
 One ought, moreover, to act as the ministers of our religion do, who give 
 
10 
 
 notice to the inspectors of ten families, and cause the name of the person 
 to be entered in the register with this purpose. In the same way the 
 missionaries ought to give notice to the authorities, who wdll take note of 
 the day of the month and of the year of admittance, of the country, and 
 of the station in life of the individual, and will ascertain if he has ever 
 undergone any sentence, or if he has ever changed his name. By acting 
 thus all confusion will be avoided. If a Christian should be sent on a 
 mission, and he should die on the way, notice should be given to the 
 proper authority. If, after being converted, a person commits some 
 crime, he should be dismissed, and no longer regarded as belonging 
 to the religion. Every month, or at least every three months, the 
 authorities ought to be informed of the number of conversions. The 
 authorities also should act as they do in regard to our temples, that is to 
 say, they should go every month, or at least every three months, to inspect 
 the missions. This course will do no harm to religion, but, on the 
 contrary, will ensure tranquillity. 
 
 In the 9th year of the reign of T‘ung Chih the Government of 
 Kwei-chow gave notice to the Yamen that at Kwei-ting hsien some 
 people, who were formerly nothing better than thieves, were forming a 
 part of a militia'of which the Christians, Yuan Yii-hsiang and Hsia Chen- 
 hsing, were the leaders. Passing themselves off as Christians these men 
 were highly thought of; however, they committed all sorts of disturbances, 
 killed Wang Chiang-pao and Tso Yin-shu, seriously wounded three other 
 persons, and carried off from the houses not only money, but also all the 
 objects which they contained, even down to the very cattle. In the eighth 
 year of the reign of T‘ung Chih the Governor of Kwei-chow again 
 warned our Yamen that at Tsun Yi-hsien a petition had been addressed, 
 with the object of declaring that some rebels, of whom the leaders were 
 Sun Yii-shan, T‘ang Shen-hsien, T'ang Yuan-shuai, Chien Yuen-shuai, 
 had embraced the Catholic religion, and that they still continued within 
 and without the town to stir up indescribable and countless disturbances 
 and troubles. In the same place, also, some people named Yang Hsi- 
 po, Liu Kai-wen, Ching Hsiao-ming, Ho Wen-chiu, Chao Wen-an, 
 had embraced the Catholic religion, and were even employed in the 
 interior of the mission. However, outside, they practised all sorts of 
 exactions upon the orphans, and intimidated those who were poor in 
 spirit. They were perpetually to the Yamen, and undertook to regulate 
 the trials. In an affair between a Christian and a countryman, if the 
 mandarin administered justice to the latter, they collected the Christians, 
 invaded the Yamen, and forced the authorities to reverse the sentences. 
 If, in spite of that, the mandarin would not give the Christian up to them, 
 they returned with the card of a missionary, and claimed on his behalf 
 the liberty of their friend. 
 
 Besides, they committed all sorts of attempts upon persons and 
 properties; if resistance was offered them, they struck blows and did not 
 even fear to kill, and were guilty besides of many other crimes. 
 
11 
 
 Article 7. 
 
 The missionaries ought to observe Chinese customs, and to deviate 
 from them* in no respect; for instance, they ought not to make use of 
 seals, the use of which is reserved for functionaries alone. It is not 
 allowed them to send despatches to a Yamen, whatever may be their 
 importance. If, however, for an urgent matter it should be absolutely 
 necessary to write, they may do it; but taking good care not to speak of 
 matters beyond the subject, and making use like people belonging to the 
 class of literates, of the Ping-tieh (petition). When the missionaries visit 
 a great mandarin, they must observe the same ceremonies as those exacted 
 from the literates; if they visit a mandarin of inferior rank, they must also 
 conform to the customary ceremonies. They must not unceremoniously 
 go into the Yamens and bring disorder and confusion into the affair. 
 
 In the sixth year of the reign of T‘ung Chih the Governor of 
 Sze-chuen wrote to us that the French Bishop, Monseigneur Pinchon, 
 had, in a letter which he sent to the authorities, made use of an official 
 seal manufactured by himself. 
 
 In the seventh year of the reign of T‘ung;Chih, Monseig neur Faurie, 
 Bishop of Kwei-chow handed to the officer charged with the remission of 
 the letters of the Government, a despatch to the address of the Yamen to 
 ask that marks of distinction should be accorded to a Taoutae called 
 To Wen, and to other persons besides. 
 
 In Shan-tung a missionary passed himself off as Hsiiin-fu (Provincial 
 Governor). 
 
 In Sze-chuen and Kwei-chow missionaries took upon themselves to 
 demand the recall of mandarins who had not arranged their affairs to 
 their satisfaction. So it is not only the authority of simple functionaries 
 that they assume; they claim, further, a power which the Sovereign alone 
 possesses. After such acts how could general indignation fail to be 
 aroused. 
 
 Article 8. 
 
 Missionaries shall not be allowed to claim, as belonging to the 
 church, the property which it may please them to designate; in this way 
 no difficulty will arise. If the missionaries wish to buy a portion of land 
 on which to build a church or hire a house in which to take up their 
 residence, they must, before concluding the bargain, go with the real 
 proprietor and make a declaration to the local authority who will examine 
 whether the Feng-shui presents any obstacle. If the official decides 
 that no inconvenience arises from the Feng-shui, it will then be 
 necessary to ask the consent of the inhabitants of the place. These two 
 formalities fulfilled, it will be necessary besides, in the text of the contract, 
 to follow the ruling published in the fourth year of the reign of 
 T‘ung-chih, that is to say, to declare that the land belongs with full rights 
 to Chinese Christians. It will not be allowed in the purchase of properties 
 
12 
 
 to make a transfer making use of another name than that of the real 
 purchaser; it will also be forbidden to make this transfer in manner 
 contrary to law, following the advice of dishonest people. 
 
 The missionaries residing constantly in China must strive to inspire 
 confidence, so as not to excite the discontent and aversion of the people; 
 but on the contrary to live on good terms with them without ever exciting 
 suspicion. At this moment there is almost always discord between the 
 two parties, and the cause of it is the conduct of the Christians. So as 
 regards the property of the church, there have been claims during these last 
 years in all the provinces, and the missionaries exact the restitution, 
 without troubling themselves as to whether it wounds the susceptibility of 
 the people or is injurious to their interests. Besides there are fine houses 
 belonging to the literates that they claim, and expel the proprietor from 
 them at the shortest notice. But what is w'orst, and what wounds the 
 dignity of the people, is that they often claim as their property Yamens, 
 places of assembly, temples held in high respect by the literates and the 
 inhabitants of the neighbourhood. 
 
 Certainly, in each province are houses which formerly belonged to 
 the Church; but note must be taken of th-e number of years which have 
 passed since, and it must be remembered that Christians sold these houses, 
 and that they have perhaps, passed through the hands of several 
 proprietors. It must also be remembered that the house was, perhaps, old 
 and dilapidated when sold, and that the purchaser has, perhaps, incurred 
 great expense in repairs, or has even built a new one. The missionaries 
 take no account of all this, they exact a restitution, and do not even offer 
 the least indemnity. Sometimes they even ask for repairs to be made, or 
 if not, for a sum of money. Such conduct excites the indignation of the 
 people, who look with no favourable eye on the missionaries. Such being 
 the case no friendship can exist. 
 
 The facts that are stated in this Memorandum have been chosen as 
 examples among many others to demonstrate what is irregular in the acts 
 of the missionaries, and to prove the impossibility of Christians and non. 
 Christians living harmoniously. 
 
 It is urgent, therefore, to seek a remedy for the evil; both one and 
 the other will find it to their advantage, and it will obviate this sole 
 question of the missions becoming fatal to the great interests of peace 
 between China and the West. 
 
 We do not attempt to enumerate the many matters which are 
 agitating in the provinces. The object is to separate the tares from the 
 good grain, to punish the wicked in the interest of the good. With 
 respect to commerce, for instance, merchants guilty of dishonesty are 
 severely punished in order to protect the honour of commerce in general. 
 From the time that the missionaries admit every one, without taking care 
 to distinguish between the good and the bad, these last pour into the 
 Christian community and relying on the support of the missionaries 
 molest people of property and despise the authority of the magistrates. 
 
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 Under these conditions the resentment of the multitude grows deep. If 
 the entire Chinese people should, like the inhabitants of Tientsin, come to 
 detest foreigners, the supreme authority itself could no longer be able to 
 interpose efficaciously. Such are the dangers which the present situation 
 implies. 
 
 The rules which we now propose are the last expression of our 
 firm will to protect the missionaries, and have nothing in their import 
 hostile to them. If they sincerely endeavour to conform themselves to 
 them, good harmony might be maintained; if, on the other hand, the 
 missionaries consider these same rules in the light of attempts upon their 
 independence, or contrary to their rites, they may cease to preach their 
 religion in China. The Chinese Government treats its Christian and its 
 non-Christian subjects on a footing of perfect equality; that is the evident 
 proof that it is not opposed to the work of the missions. In return, the 
 missionaries, allowing themselves to be duped by the Christians, do not 
 adhere faithfully to their duties. From this state of things a hatred of 
 the masses must result, which it will be very difficult to combat, and a 
 general overthrow of order, which will make all protection an impossibility. 
 It would be far better from henceforth to speak the truth frankly. 
 
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