Frederick F. Low to Their Excellencies Wân-tsiang, March 20, 1871

[Inclosure No. 2.—Dispatch No. 56.]

Gentlemen: I have the honor to acknowledge the receipt of your note of the 13th ultimo, to which was appended a memorandum setting forth somewhat in detail the causes of discontent among the people, and their ill-will toward the missionaries, and appealing to the representatives of all the treaty powers to take the subject into consideration, with a view of devising measures which will have a tendency to remove the difficulties and assure a continuance of peace between China and foreign nations. To accomplish this, eight rules are proposed by you for the better regulation of missionary enterprises. These rules have been drawn up by you in consultation with all the members of the Foreign Office, and will, if accepted and adopted by the western nations, in your opinion, remedy the evils complained of. By way of illustrating your position, showing that foreign missionaries are responsible for much of the ill-will of the Chinese, and proving that additional safeguards are necessary to preserve peace, instances are cited of illegal and unwise action on the part of missionaries.

I have read with attention all the papers you sent, and have given to their contents the most careful consideration.

It is a noticeable fact that, among all the cases cited, there does not appear to be one in which Protestant missionaries are charged with violating treaty, law, or custom. So far as I can ascertain, your complaints are chiefly against the action and attitude of the missionaries of the Roman Catholic faith, and as these are under the exclusive protection and control of the government of France, I might with great propriety decline to discuss a matter with which the Government of the United States has no direct interest or concern, for the reason that none of its citizens are charged with violating treaty or local law, and thus causing trouble. But fully appreciating the force and gravity of your observations when you affirm that involved in this question are the interests of all foreign residents in China, and upon its proper management and solution depend, in a greater or less degree, the safety and well-being of all, whether merchants or missionaries, without regard to nationality or religion, I feel justified in complying with your expressed desire, that all the representatives of the treaty powers will consult upon these grave questions. I shall, therefore, with entire frankness, give you my opinions upon the several points raised by you.

I cordially reciprocate the sentiment when you say that it is the earnest desire of the Prince and his associates to maintain peace between China and all foreign nations, and entirely concur in the opinion that when apprehensions of trouble arise, which may, if not averted, impair friendly relations, it is the part of wisdom and prudence to state frankly the disturbing causes, and together with the foreign representatives discuss, with a view to adoption, suitable measures for remedying the evils. Such discussions can do no harm and may lead to the best results.

Of the truth or justice of the complaints made to you by the provincial officers against the Roman Catholic bishops and priests, the undersigned cannot presume to judge. It is, however, not impossible or hardly improbable that the local officials, who think that their authority has been improperly resisted, and themselves insulted, may have overstated the discontent of the people, and have reported isolated cases of misconduct as the rule of missionary action.

It is also a noteworthy fact that substantially all the instances mentioned, where trouble has occurred through the alleged evil practices of the priests and Christians, are confined to the provinces of Szchuen and Kweichau—provinces far remote from the residence of consuls, merchants, and foreigners generally—which renders it difficult to obtain evidence as to the actual facts, except from the principals and their adherents on either side.

In this view, it is unfortunate that merchants are not allowed to reside there also, and that these places are not open to the residence of foreign consuls, who could look after and arrange such difficulties as they arise; and I would suggest that you take into careful consideration what has so often been urged upon the attention of the government, and see whether the opening of these disturbed districts to trade and the residence of foreign consuls would not be the best means you could adopt to prevent missionary troubles.

But, conceding that the charges you make are substantially correct, and the troubles as great as you represent, the remedy, it appears to me, is quite simple, requiring no extraordinary rules or regulations. You say that the trouble arises chiefly from the illegal acts of the native Christians, and the attempt on the part of the missionaries to shield these people from the just punishments for their crimes. In reply, I have to say that the Government of the United States, while it claims to exercise, under and by virtue of the stipulations of treaty, the exclusive right of judging of the wrongful acts of its citizens resident in China, and of punishing them when found guilty according to its own laws, does not assume to claim or exercise any authority or control over the natives of China. This rule applies equally to merchants and missionaries, and so far as I know all foreign governments having treaties with China adhere strictly to this rule. In case, however, missionaries see that native Christians are being persecuted by the local officials on account of their religious opinions, in violation of the letter and spirit of the XXIXth article of the treaty between the United States and China, it would be proper, and entirely in accordance with the principles of humanity and the teachings of their religion, to make respectful representation of the facts in such cases to the local authorities direct, or through their diplomatic representative to the Foreign Office; for it cannot be presumed that the imperial government would sanction any violation of treaty engagement, or that the local officials would allow persecutions for opinion’s sake, when once the facts are made known to them. In doing this the missionaries should conform to Chinese custom and etiquette, so far as it can be done without assuming an attitude that would be humiliating and degrading to themselves.

With reference to Rule 1, as proposed, the undersigned is not prepared to speak. The American missionaries have no establishments of the kind alluded to, and he cannot assent to or dissent from a proposition which has for its object the regulation and government of asylums of a distinct religious sect, under the special protection of another nation. He would, however, observe in this connection, that there are Roman Catholic orphan asylums in all parts of the United States, over which the Government exercises no surveillance or control; and, instead of arousing suspicion and hatred, these charities are so well and favorably known that they merit praise and commendation, and receive contributions for their support from both government and people, irrespective of religious creed, wherever they are located. It would, I think, be well for the government of China to expend its energies in the more weighty concerns of administration, and allow charities of all kinds, which have for their object the amelioration of the condition of children or adults, the largest freedom compatible with the safety and well-being of the people.

Rule 2 is without apparent reason, and unjust. Among all western nations females attend churches in common with the males, and their religious teachings conduce to the highest good. Their attending church in company with parents, husbands, and friends should in no manner give rise to suspicions. On the contrary, their presence in such places is a guarantee against illegal combination or plots against the state or individuals. In western lands it is considered of the highest importance that females be educated in literature and religion, so that they may be fitted to rear families who will become useful and honest members of society. So fixed his this principle become in all Christian countries that a proposition of this character will be regarded as an unfriendly interference to prevent the carrying into effect, in its proper sense, Article XXIX of the treaty before alluded to. I deeply regret that such a rule should have been proposed. Instead of being accepted by the treaty powers, the mere mention of it will, I fear, cause some to doubt the good faith of the government and people of China in their profession of a desire to observe all treaty stipulations.

Rules 3 and 4 appear to me entirely unnecessary. Missionaries have no right under the treaties to do the things complained of; hence any additional regulations to prevent such acts are superfluous.

When native Christians offend they are subject to, and under the control of, the laws and officials of their own country; nor do I see how it is possible for the missionaries to oppress the people in any way. In the United States every person is allowed the largest liberty in the discussion of all subjects pertaining to government or religion. In this way the people hear all sides, and are the better able to judge between the true and the false. If the Buddhist, Taoish, Confucian, and Christian faiths could all be explained without hinderance, the people will judge of the merits of each and adhere to the one that seems to be the most reasonable and true. Each sect will find adherents and followers, but there need not on this account arise ill-will, jealousy, or hatred between the followers of these sects. It would be well, I think, for the government to make further inquiries into the customs of foreign nations, and see whether it would not promote a better understanding between natives and foreigners, without weakening the government or lessening the respect of the people for their rulers, if greater freedom were allowed in the worship of all religions, and the adherence to any sect the people choose without interference on the part of the government.

If native Christians are exempted from the payment of contributions for theatrical plays and processions it shows a spirit of justice on the part of their rulers, and should in no way cause them to evade the payment of their proportion of other proper taxes and assessments; nor should missionaries uphold them in such acts. But foreign missionaries, while it is their duty to refrain from any interference between natives and the officials, except to explain cases when explanations will be of service to enable justice to be done, and which the officials will, without doubt, always be glad to have if they are honest, cannot be held subject to Chinese law except in the way of arrest and delivery to the consular officers of their own country, according to the rule laid down in the treaties. In the cases cited which occurred in Szehuen, where it is charged that the Christian culprit ran away and evaded justice, the proper officers are, it seems do me, alone responsible for all this. The missionaries had no right to shield, screen, or secrete these people, nor should they be censured if they refuse to act the part of police officers in the arrest of Christians. This all belongs to the local officials to do. If the men were guilty, I fail to see any good reason why they were not arrested and punished the same as Ho Tsai and Liuh Fuh, if the officers had done their duty.

Rule 5 seems to me proper enough, except that portion authorizing a refusal of passports for provinces where rebellion may exist. If consented to, this might practically nullify the whole passport system provided for in the treaties. Missionaries will hardly take the risk of going into districts where rebellion is rife; and if they do, on them will fall the penalty of such rash acts. In the last ten years, during which passports have been granted, no cases have been reported in which the holders have gone among rebels to aid them in any way.

Rule 6. I fail to see what practical good would come from a registry of the members of each church, were it assented to. It is not to be supposed that all enrolled as members of the Buddhist, Taoish, Confucian, or Christian sects are pure and honest men; nor should the fact of their being so enrolled exempt them from arrest and punishment in case they commit offenses against the laws.

In the cases mentioned that happened in Kweichau in 1866 and 1869, instead of making these a ground of general complaint to the Foreign Office, why did not the governor cause the arrest and punishment of the brigands? Their profession of Christianity certainly did not exempt them from the just consequences of their evil deeds. It would seem that the officers, instead of attending to their own proper duties in the administration and due execution of the laws, chose to allow these people to escape for the purpose of reporting these cases, and on them founding a general charge against Christianity and the missionaries. If lawless people, whether Christians or non-Christians, are allowed to oppress the orphans and the helpless, deceive and exact from the villagers, and assume improper positions in the counts, instead of listening to such complaints from those whose duty it is to prevent and punish such outrages, the officials should, it seems to me, he summarily deprived of their rank and severely punished for allowing these things to go on.

Rules 7 and 8. If the missionaries assume to exercise powers unauthorized by treaty and regulations, use seals, or adopt a style in addressing the officials in any way unbecoming, the representative of the government to which they belong, upon a proper statement of the facts, would issue such orders as would prevent a repetition of such improprieties. In case of any gross breach of etiquette by an American missionary, I should, upon the fact being made known to me, take steps to prevent such occurrences in the future. It is the custom of the American missionaries to use caution when they go to a new place to rent rooms or houses, and they endeavor by all means to so manage as to gain the good will of the people.

Instances have occurred where they have been prevented from renting or buying property for no other reason, apparently, than a disposition to embarrass and hinder them in their preaching. Many cases of this kind have occurred which would have formed just grounds for complaint to the Foreign Office. I have, however, refrained from making complaints of this character, as I felt sure that as soon as the real purposes of the missionaries became better understood there would be less and less opposition to them on the part of the people. With reference to the restoration of property which was confiscated many years ago, and, of the use of which its proper owners have been deprived, that is a matter which concerns the missionaries of the Roman Catholic faith alone, and must be arranged with the representative of France. It is, perhaps, but natural that disputes and difficulties should occur in the settlement of such a question. No fixed rule is possible which will apply in all cases of this nature. Nothing but mutual forbearance, and a desire to settle amicably, in a spirit of justice, these questions, will be likely to accomplish a satisfactory result, The experience gained in the solution of these questions will, undoubtedly, prove a useful lesson to both officials and people. It will clearly demonstrate that unjust and unlawful persecutions and confiscations will require reparation sooner or later, and prove that the best way to avoid the difficulties that have caused so much anxiety and trouble during the past ten years is to act justly toward all people and all religious sects; then foreign nations will have no claims of this nature to urge.

To assure peace in the future, the people must be better informed of the purposes of foreigners. They must be taught that merchants are engaged in trade which cannot but be beneficial to both native and foreigner, and that missionaries seek only the welfare of the people, and are engaged in no political plots or intrigues against the government. Whenever cases occur in which the missionaries overstep the bounds of decorum, or interfere in matters with which they have no proper concern, let each case be reported promptly to the minister of the country to which it belongs. Such isolated instances should not produce prejudice or engender hatred against those who observe their obligations, nor should sweeping complaints be made against all on this account. Those from the United States sincerely desire the reformation of those whom they teach, and to do this they urge the examination of the Holy Scriptures, wherein the great doctrines of the present and a future state, and also the resurrection of the soul, are set forth, with the obligation of repentance, belief in the Savior, and the duties of man to himself and others. It is owing, in a great degree, to the prevalence of a belief in the truth of the scriptures that western nations have attained their power and prosperity. To enlighten the people is a duty which the officials owe to the people, to foreigners, and themselves; for if, in consequence of ignorance, the people grow discontented and insurrection and riots occur, and the lives and property of foreigners are destroyed or imperiled, the government cannot escape its responsibility for these unlawful acts.

If the danger is as great as the contents of your Communication would appear to indicate, and that, owing to the ignorance of the common people, all will be likely to suffer, irrespective of nationality or religious belief, then it certainly is a matter of great concern to all foreign governments, which should lead them to consult and seek means to prevent, if possible, such a catastrophe, and also adopt measures for defending their rights under the several treaties.

If I have failed to comprehend fully the difficulties and dangers which surround the situation which you have endeavored to point out, or if I have omitted noticing any point of importance, I am quite ready and willing to meet you and the other members of the Foreign Office, and discuss these as well as other questions of difference between your country and foreign nations, in a spirit of forbearance, with an earnest desire to so arrange and settle all questions that peace and mutual confidence may long continue.

With renewed assurances of regard and consideration, I have the honor to remain your excellencies’ obedient servant,