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 In China. 
 
 How to lessen the recurrence of Anti- 
 Christian and Anti-foreign riots. 
 
 BY 
 C. T. Gardner, Esq. C. M. G, 
 
 H. B. M's Act. Consul General, Seoul, Corca. 
 
 &B ^M^ 
 
 English Church Mission Press 
 1894. 
 
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 In China. 
 
 How to lessen the recurrence of Anti^ 
 Christian and Anti-foreign riots. 
 
 BY 
 
 C. T. Gardner, Esq. C. M. G. 
 
 M 
 
 H. B. M's Act. Consul General, Seoul, Corea. 
 
 to^T Extra Copies of this Pamphlet maybe obtained atthe Publish- 
 ing Office on application to The Manager, price 20 cents per copy 
 
 Printed <fe Published at the 
 English Church Mission Press. , ,. 
 
 SEOUL. '•■■■■' : 
 
(/ 
 
 j-^ y o y/o 
 
 <r3 
 
THE 
 
 MISSIONARY QUESTION IN 
 CHINA. 
 
 RECENT events in China have caused the jftibKd 
 in Europe and America to regard the Missionary 
 Question just now with more than ordinary interest, 
 and to ask what can be done to prevent the re- 
 currence of anti-christian and anti-foreign riots 
 endangering our commercial interests in China and 
 our friendly relations with the Chinese Government. 
 
 It is the experience of everyone who has 
 Watched events in the far East that the Missionary 
 Question has always given rise to difficulties, and it 
 is the opinion of those most competent to judgn 
 that for many years to come the missionary question 
 will give rise to difficulties. I think, however, that 
 difficulties in the future may be sensibly decreased 
 if we will dispassionately study facta and adopt the 
 measures which facts in China and elsewhere shew 
 to be feasible and beneficial. 
 
 To ask whether we have a right to force our 
 opinions, as to religion, on a people that does net 
 want them is futile. 
 
 To discuss whether the protection of our 
 creed in a foreign country is in accordance with the 
 latest development of International Law, may be 
 an interesting subject for a debating society but 
 is quite beside the point in practical politics. 
 
 437164 
 
2 The Missionary Question in China. 
 
 These two questions have been answered 
 by immutable facts. Centuries of proselylitizing, 
 millions subscribed for missionary purposes, Treaties 
 made between Christian and non-christian States, 
 all attest that public opinion in Christendom hat 
 decided that missionary enterprise in non-christian 
 countries is to be fostered and protected. 
 
 Prince Kung is reported to have asked, 
 over 30 years ago, the British Minister to 
 take away his Missionaries from China. It was 
 impossible to concede the demand then, when the 
 British Missionaries could be counted in tens and 
 their converts in hundreds, it is still more 
 impossible now when British Missionaries are 
 countable in hundreds and their converts in my- 
 riads. At the present moment there are in China 
 probably as many as two thousand European and 
 American Missionaries and over a million native 
 Christians. S^* 
 
 The Governments of civilized countries would 
 find greater difficulty in recalling their missionary 
 subjects from non-christian lands than in recall- 
 ing their merchant and artizan subjects from 
 Christian lands. 
 
 The attempt to minimize the political danger, 
 by insisting on British Missionaries residing at the 
 Treaty Po rts in Chira, within reach of our gun- 
 boats, has been made unsuccessfully. Minister 
 after Minister of Foreign Affairs in Great Britain, our 
 Representatives at Peking, our Consuls at the ports 
 have done their utmost to discourage our country- 
 men and countrywomen settling in the interior in 
 vain ; the Spirit of enthusiasm, and the longing for 
 the crown of martyrdom have burst through all 
 :1s of red tape and carried the male and female 
 
Pre fa tory Re ma rks— Immu table Facts. 3 
 
 Missionary to the remotest parts of the Empire. Our 
 Statesmen, Diplomatists and Consuls cannot shirk 
 the difficult task of protecting them in those remote 
 parts, cannot avoid claiming reparation when 
 British Missionaries are outraged in places where 
 British officials would, if they could, have prevent- 
 ed the Missionaries residing. 
 
 The first fact we have to face is — We cannot, 
 even if we so desired, put a stop to, or even curtail, 
 Missionary enterprize in China. 
 
 The second fact we have to face is — The 
 vast Majority of the Chinese governing classes and 
 people dislike Missionary enterprize and are only 
 deterred from open acts of hostility by two factors — 
 supiness and fear. 
 
 We may foresee that the Chinese officials 
 will in the future, as in the past, oppose missionary 
 work secretly by every means that will not entail too 
 much personal exertion or too disagreeable personal 
 consequences. And that the people will in the 
 future, as in the past, be liable to fits of fury against 
 the missionaries and the native Christians which 
 will have more or less fatal results. 
 
 The remedial steps obviously deducible from 
 the above, namely, to render it difficult for the offi- 
 cials to indulge in their hostility secretly, and to 
 make the consequences of overt acts of hostility very 
 disagreeable to them personally, have always been 
 taken by British officials in China, when outrages on 
 British Missionaries have been traced to, or have 
 not been discouraged by, the Chinese officials. 
 
4 The Missionary Question in China. 
 
 It would be a mistake to suppose that tL e 
 action of the British officials has been without effect. 
 Outrages on Missionaries and native Christians have 
 by no means increased in proportion to the increase 
 in the number of Missionaries, of native converts 
 and of the points of friction ; but something more is 
 needed. How far can we go to the root of the 
 matter and remove or mitigate the dislike of the 
 non-christian Chinese ? 
 
 The causes of this dislike are manifold— •• 
 Patriotism, Religious superstition and Ignorance, 
 Social customs, Pecuniary Interests. In gome re- 
 spects the dislike is not only natural it is justifiable, 
 Mo action by governments or missionaries can re- 
 move all the causes of dislike of the non-christian 
 Chinese towards Missionaries and Christians, but 
 there are feasible means of reducing the virulence of 
 this enmity. How can Christian Missions be con- 
 ducted so as least to shock the patriotism, outrage 
 the religious feelings, run counter to the social 
 customs, adversely affect the pecuniar}' interests 
 of the non-christian Chinese and so as most to allay 
 the superstitions and remove the ignorance of the 
 masses with regard to the Missionaries ? 
 
 We must remember Christianity is in China a 
 foreign religion. The new native convert holds to 
 his church more than to his country and — what in 
 the eyes of the people of China is still more heinous — - 
 to the congregation more than to his clan. The 
 unique position taken by France as the protector 
 of the itoman Catholic Church in China has made 
 many of the Catholic Christians look with greater 
 affection on France than on China. During the wars 
 of 1859 and 1885 the Catholic Chinese undoubtedly 
 rendered services to the French cause against their 
 
X)islihe Founded on Pat) iciisn 
 
 own countrymen, and were suspected, by the non- 
 christian, of all sorts of plots and treachery. Th< 
 French protection of Catholicism in China has had 
 most important and, from a Christian point of view, 
 most beneficial effects, but to many it seems that now 
 the disadvantages of that system outweigh the 
 advantages. At the present moment the majority of 
 Catholic Missionaries in China are not French 
 jects, the Italia 1 and Spanish Government have 
 their own treaties with China and consider it deroga- 
 tory to their dignity that their subjects should be 
 protected in China by France. The Catholic Birs 
 m China now find their dependance on France a h 
 ranee — rather than a help- — in the prosecution 
 their work. All the non-French Missionari ;s 
 many of the French Missionaries would much p 
 stating their grievances to representatives of the 
 Holy See rather than to the representatives of France, 
 who are not alwa}'S in sympathy with mission 
 enterprize. The Chinese Government would natur- 
 ally prefer to discuss the settlement of cases of alleged 
 persecution of Christians with a Papal Legate ti 
 with the representative of France. As its yield 
 in the former case would have the appearance o 
 dignified concession to reason and would not lay 
 open, as yielding to the French minister does, to 
 native recusation of truckling to the Barbaria: 
 At the game time, if Christianity were placed urn 
 the joint protection of Christendom, the represei t. 
 tions of the Papal Legate would have more weigL 
 than the representations of the Minister of on 
 Christian Power. The native Christians havir 
 an appeal to a spiritual Chief would no longer loc 
 to a foreign temporal power and would find it co^ 
 sistent with botii their own temporal interests a*.. 
 with the interests of their church to evince love c 
 country and patriotism for their nation, 
 
6 The Missionary Question in China. 
 
 These considerations were evident in I860, 
 and an attempt was then made to replace the protect- 
 ion in China of Catholicism by the protection of a 
 Papal Legate. But the moment w r as ill chosen. 
 Tlie French war in China had ended in a manner 
 with which Frenchmen were not quite satisfied, the 
 French people were in a state of excitement and any 
 measure which would have seemed to injure the 
 prestige of France would have created exasperation. 
 The giving up, at that moment, of the protection of 
 Catholicism in China would have done more harm 
 in France than gcod in China. The Holy See decid- 
 ed wisely and gave the Bishops in China the, to 
 them, unwelcome order — "nihil innovetur" But 
 now five years have elapsed the question might be 
 re-opened. Every concession should be made to 
 French sentiment, and when placing Christianity 
 in China under the joint protection of the Christian 
 Powers, France should be given the position that 
 her dignity requires and that her magnificent ser- 
 vices to Christendom in the East, and the sacrifices 
 she has recently made, render befitting. This 
 might be done by making the French Minister, iq 
 China, the ex officio mandatory at Peking, of the 
 Christian Powers in cases where matters affecting 
 Christianity have to be represented to the Peking 
 Government, and her Consuls ex officio chairmen 
 of meetings of the consular body when convened 
 for making representations connected with religion 
 to the Chinese provincial authorities. 
 
 A second cause of the dislike of non-christian 
 Chinese against Christianity is religious. It is com- 
 monly stated there are three state Eeligions in 
 China — Confusianism, Buddhism, Tauism. This 
 statement is misleading to a western reader. Con- 
 
Religion, the second caunsi of dislike. 7 
 
 facianism is, to our idea, a system of ethics and 
 government, and not a religion. Buddhism and 
 Tauism never replaced the ancient nature and an- 
 cestral worship of China, they only added to that 
 worship certain legends and ceremonies. Nature 
 and ancestral worship is the t:ue religion of China. 
 Nature worship has, to a great exteafc, D33Q over- 
 shadowed by ancestral worship, the latter forms the 
 basis of Chinese ethics and the pivot of Chines3 
 social life. 
 
 "Hsiao "Pietas" — reverence for the progeni- 
 tor — is not only the first of Chinese virtues, it is the 
 foundation of them all. It is on ancestral worship 
 that the Chinese Government is formed. It is by 
 the requirements of ancestral worship that the suc- 
 cession to the throne is regulated. The supposed 
 common ancestor's tomb occupies the central point 
 in the family burial ground ; however far a China- 
 man may wander from home he desires his body to 
 be buried near that of his ancestors. The ancestral 
 temples answer the purpose at once of Churches, 
 Clubs, Town Hall and Vestries. In them family 
 quarrels are adjusted, division of family property are 
 made, there i3 regulated the amount of labour to be 
 expended on dykes and bridges, for the good of the 
 community, there the family feasts are held. The 
 committee of the family temple are the administra- 
 tors of the property held in common by the family, 
 it is the committee that decides on the help to be 
 given to struggling scholars and to the widows and 
 orphans of the clan. It is the performance of sacra 
 to the ancestors more than blood descent which gives 
 a'man status in the clan and in the family. The 
 adopted or arrogated son who performs the sacra 
 succeeds to the personal estate ef the defunct be- 
 fore the agnate relations, while cognate relati< 
 
The Missionary Question in China 
 
 8 
 
 have no right of succession (unless specially adopt- 
 ) because they perform the sacra to the father's 
 and not the mother's ancestry. The wife belongs 
 to the clan of her husband because in the marriage 
 ceremony she joins in the worship of her husband's 
 ancestors. Every Chinamen desires male offspring 
 in order that after death he may have some one to 
 worship him and provide him with food and money 
 m the next world. The burning paper money 
 at the grave of a parent is the custom most univer- 
 sal in China; the performance of certain acts of 
 worship to the Tablets of deceased ancestors, the 
 religious rite that no non-christian Chinese 
 neglects. 
 
 Every Missionary in China sees in ancestral . 
 worship the great bar to the adaption of Christiani- 
 ty in China, and it was at one time a question 
 whether Missionaries should endeavour to destroy 
 or to Christianize ancestral worship. The latter 
 course would undoubtedly commend itself to the 
 lay mind, but to expect theologians to modify, on 
 the grounds of expediency, their opinions as to the 
 question of idolatry is, as all history show r s, a vain 
 hope ; besides on this matter Bos locutus est. 
 
 The Bull "TJnicjenitus"* decided the question 
 as regards the Romish Church, and the Protestant 
 Churches have come generally to the same con- 
 clusion. Christianity therefore opposes all that is 
 dear and sacred to the non-christian Chinese — to 
 he Chinese who think its teaching rightly seeing 
 ibversive of all Chinese morality, of all Chinese 
 eial order, and of all Chinese family life ; and as 
 ;y know of no other morality, no other social order, 
 
 ^Clement XI, A.D. 1715. 
 
Foreign style of Buildings objectionable* 9 
 
 ■ - 
 and no other family life, they oppose Christianity 
 with more or less earnestness in proportion as they 
 are more or less embued with high moral principles; 
 The alleviation of the dislikes of such men 
 can only be gradually achieved by making them 
 acquainted with the Christian ideal of morality, 
 social order, and family life. ^^f^ 
 
 The unthinking Chinamen, and they are in 
 the vast majority, are little troubled by abstract 
 principles, they, however, are needlessly exasperat- 
 ed by seeing, to them, uncouth foreign buildings 
 shutting out views of familiar hills or streams, divert*' 
 ing, as they believe, the beneficent rain-bearing 
 breezes from their fields — attracting noxious dis- 
 eases and destructive locusts, and bringing upon 
 the locality the mysterious displeasure of the local 
 gods and spirits. 
 
 The instances where the foreign form of the 
 buildings of missions have given rise to riots and 
 acrimonious disputes — leaving behind them seeds 
 of bitterness which may afterwards grow and bear a 
 plentiful crop of enmity — are in China very numer- 
 ous. The past, however, cannot be undone but 
 similar troubles in the future can be avoided by a 
 very simple expedient. In our Treaty with China 
 no right is given to the British Missionary to reside 
 in the interior. In the Treaty with America and 
 France the right is only conceded under certain 
 conditions. Where Treaties are silent China re- 
 tains all her sovereign right ; no Treaty has given up 
 China's Sovereign right to declare what buildings 
 shall or shall not be erected on her soil. She can, by 
 right, demand that the privilege she gives foreigners 
 of holding real estate in the interior shall not 
 be made the occasion of disturbance, and she may 
 
 **£' tfLcA k^ui A*****- ^%u^ U*\4Z± €*S^U«** 
 
10 The Missionary Question in China. 
 
 reasonably make it a condition for the enjoyment of 
 such privilege that the buildings erected on such 
 real estate shall be in Chinese style* She has a 
 precedent, foreigners may own vessels on the upper 
 Yangtze, but such vessels must be of a native 
 type — neither Christianity nor the Missionaries 
 would lose by such a measure. The native buildings 
 are far more suitable to the climate and far more in 
 harmony w r ith the scenery than our architecture* 
 I have, on various occasions myself, had my teeth 
 set on an edge by seeing a hideous Bethesda spoil- 
 ing a bit of beautiful Chines3 scenery, Chinese have 
 but few social amusements. Almost a'] that I 
 know of are connected with religion. Theatricals, 
 displays of fireworks, etc., are generally given in 
 honour of some god. Picnic parties and Feasts are 
 held in some temples. It is at temples in the hills 
 that the families of the well-to-do stay for a change 
 of air. Processions, village and' town decorations, 
 the Feast of Lanterns, the Dragon boat festivals 
 and all the social fun of the Chinese are banned by 
 the Missionary as being idolatrous. Both Komanist 
 and Protestant Missionaries endeavour to give their 
 converts amusements to take the place of the hea- 
 then amusements foregone. The Komanist makes 
 the church the centre of the old Chinese fun — gives 
 processions, fireworks, feasts, etc., in honour of 
 Christian Saints. The Protestant tries to replace 
 the Chinese amusements by the foreign ones of 
 Cricket, Base ball, and Tennis, but, however agree- 
 able that may be for the Christians, it does not 
 remove from them the odium of unsociability for 
 not joining in the amusements of their non-christian 
 co- villagers. 
 
 But the Christian not only refuses to join in 
 these amusements, he refuses also to subscribe to. 
 
Pecuniary Difficulties. il 
 
 them, he refuses further to pay the customary fees, 
 on the death of a father, to the ancestral temple, 
 to subscribe towards the repairs of any temple, to 
 ancestral feasts, etc. 
 
 A layman's view, that as these subscriptions 
 are compulsory the subscriber is not responsible for 
 the use to which the money is put, dees not commend 
 itself to the Missionary or to the convert ; the refusal 
 to subscribe to the rates, by native Christians, caus- 
 ed so many riots that, in 1883, an arrangement was_ 
 c pme_ to between the French Minister and the 
 Tsungle Yamen, whereby Chinese Catholics have 
 only to pay 40 per cent, of the local rates. The 
 idea being that he voluntarily subscribes to the 
 Christian Church the 60 per cent of rates saved. 
 
 It is a remarkable fact that this arrangement 
 which, to the lay mind, seems manifestly unjust to 
 the non-christian Chinese, works harmoniously 
 where the Christians are in sufficient number to 
 support their own widows and orphans, and their 
 own poor ; but wherever new converts are made 
 their refusal to subscribe to objects, alleged to be 
 idolatrous, is sure to cause trouble and alleged per- 
 secution. It is no w T onder that the non-christian 
 Chinese should regard the conversion of a member 
 of their clan or Village to Christianity with dislike, 
 as such conversion inflicts a pecuniary loss on the 
 clan or the village community. It is therefore not 
 astonishing that such conversions frequently give 
 rise to alleged cases of persecution. One Eoman 
 Catholic Bishop went so far as to say there w T as 
 never persecution except in the case of new con- 
 verts. Seminaire des Missions Etrang^res, Paris, 
 Lettre Commune, No. 13, page 2, it is fitated — *£i 
 le missionaire se contentait de soigner les anciens 
 
12 The Missionary Question in China. 
 
 neophytes et renoncait a en faire de nouveaux en le 
 laisserait tranquille." 
 
 I have, in conversation with Missionaries of 
 all denominations and of all nationalities, endeavour- 
 ed to point out that if the native convert be relieved 
 from subscribing to objects in which idolatry forms 
 a part, he ought, in equity, to give some quid pro 
 quo in greater personal labour on the dykes and 
 other communal work, or in larger subscriptions to 
 objects not tainted with idolatry. I believe I have 
 spoken, in this sense, to over a hundred Missionaries 
 during the last seven years — I have only found two 
 to agree with me ! The rest maintain that the 
 Christian's voluntary subscription to the Christian 
 Church (from which the non-christian Chinese derive 
 no benefit) is a sufficient offset to his non-subscrip- 
 tion to objects tainted with idolatry to which the 
 subscription of non-Christian Chinese is practically 
 compulsory (from which non-subscription the non^- 
 christian Chinese suffer a pecuniary loss). For- 
 tunately, in the vast majority of cases of dispute ; 
 the missionary's ideas are not carried out. There 
 is in every Chinese village certain respectable people 
 who act as peace makers — "reason talkers" as they 
 are called — who effect a compromise between the 
 Christians and non-christians ; and it is ouly when 
 the obstinacy or greed of one of the parties prevents 
 the compromise being carried out that trouble en- 
 sues. I think if the decisions of the "reason talkers" 
 were enforced by the authorities much trouble that 
 now arises would be avoided. 
 
 Another cause of dislike is jealousy. The 
 Christian education of the children of converts un- 
 doubtedly produces greater intelligence and a higher 
 
Ignorance and Superstition. 13 
 
 moral tone than the Chinese non-christian educa- 
 tion ; the consequence is that Christian Chinese are 
 now obtaining a success in life, far greater than the 
 non-shristians of the same class. There is hardly 
 a high official in the Empire who has not one or 
 two Christians in his employ as confidential ser- 
 vants. These Christians are equally successful in 
 obtaining clerical and other employ in Govern- 
 ment and Commercial offices, such as the Imperial 
 Maritime Customs, Mining and Public "Works, the 
 China Merchants Steam Navigation Co., etc. This 
 cause of dislike can only be diminished by improv- 
 ing the education of non-christian Chinese. The 
 attempt to do this has been made by many patriotic 
 Chinese, among whom I would mention, with due 
 honour, His Excellency Lui Lin, late Viceroy of 
 Kwang-tung and Kwangsi who found leisure amid 
 his ceaseless official work, not only to study the 
 system of education advocated by Herr Hubrig, a 
 German Missionary, and to found many schools in 
 Kwang-tung, but also himself to write in easy 
 rhyme a primer of moral instruction, admirably 
 suited to little children. I would also mention, 
 with honour, His Excellency Chang Chih Tung* 
 Viceroy of Hupei and Hunan, whose mind is full 
 of patriotic schemes to benefit his country, who is 
 now vigorously endeavouring to introduce technical 
 education and improve the moral education in this 
 and the adjoining province. 
 
 The last and not least cause of dislike of the 
 non-christian Chinese is ignorance and superstition. 
 Their minds being prejudiced by Patriotism, by a 
 partiality towards their own religion, by fondness 
 for their old social customs, by jealousy and by 
 pecuniary motives, are ready to believe the mo3t 
 
14 The Missionary Question in China. 
 
 calumnious statements against missionaries.- 
 
 The universal belief in magic makes them' 
 attribute the practice of the black art to Christian 
 missionaries. The fact that their pharmacopoeas 
 prescribe certain parts of the human body to com- 
 pound drugs, makes them ascribe the most horrible 
 motives to actions and customs, to our minds the 
 most simple. 
 
 Thus the fact that Europeans build houses 
 with air spaces under the floors, instead of, as in 
 China, filling up such spaces with earth, gives rise 
 to a wide spread belief that all kinds of obscenities- 
 and horrors are transacted in the underground 
 cellars. 
 
 The fact that the agents of the "Sainte En- 
 fance" baptize dying children and close their eyes 
 when they die, gives rise to the idea that the 
 missionaries scoop out the eyes of the children to 
 make drugs. 
 
 The fact that great mortality prevails in the- 
 foundling hospitals,— a fact attributable to the 
 circumstance that healthy children are never desert- 
 ed, as the girls are worth money when they grow 
 up, and that fathers with baby boys are always 
 ready ta receive baby girls to rear as wives for 
 them and thus save the expense of buying girls of 
 nubile age — and that the girls received are sickly 
 and diseased, gives rise to the idea that they are 
 received in order to cut out their hearts and other 
 parts to be used, in modes indicated by native 
 works, on medicine. 
 
 The fact that the girls, when they arrive at 
 a nubile age, are married to Christians in the 
 country gives rise to the belief that they are sold in 
 
Christian Colonies, 15 
 
 foreign countries. It being quite legal in China to 
 rear girls to sell as concubines, and a common 
 practice, though illegal, to rear girls to sell as pros- 
 titutes. 
 
 This ignorance and superstition could in 
 great measure be dispelled if the missionary Hospi- 
 tals, schools, and orphanages were, as far as possible, 
 built in Chinese style ; if the missionaries would 
 publish statistics of the death rates in the or- 
 phanages ; if all unnecessary secres} r were avoided, 
 and if the Chinese authorities would insist on in- 
 specting all the institutions in which Chinese sub- 
 jects are reared, educated and medically treated — 
 and publish the results, 
 
 I think also the Chinese authorities would 
 look with favour on colonies of Christians being 
 established in the sparsely populated parts of the 
 Empire, and would encourage the emigration, to 
 such spots, of the girls brought up in Christian 
 orphanages and schools, but the emigration should 
 he as public as possible — lists should be made out, of 
 the emigrants, to be sent to the authorities of their 
 destination. Such f colonization, without the con- 
 currence of the authorities, has been tried, on a 
 small scale, in Manchuria with, I believe, marked 
 success. One largish town in Manchuria is almost 
 entirely composed of Christians, and litcle Christian 
 colonies are dotted about the banks of the Sungaree 
 and Wulan rivers. I have visited one of the educa- 
 tional farms of the Belgian missionaries in Man- 
 churia with which I was much pleased. 
 
 Some of the Christian communities in South 
 West Hunan are living, in peace, a life of primitive 
 simplicity and purity, under the guidance of a 
 
16 The Missionary Question in China. 
 
 German priest, once one of the gayest of young 
 German cavalry officers. The churches and Mission 
 Houses are entirely Chinese, The priest has gained 
 the respect of all the natives for many miles round. 
 Christians and non-christians alike look upon him 
 as the "reason talker" or peacemaker of the district. 
 
 In conclusion of this paper I recapitulate 
 what, in my opinion, are the measures that should 
 and can be taken to lessen the recurrence of anti- 
 christian and anti-foreign riots, and to decrease 
 the danger caused by Missionary enterprize to our 
 commercial and friendly relations with China. 
 
 1. The substitution of the Protection of 
 Christianity in China by the joint Christian Powers 
 for the Protection of Catholicism by France. 
 
 2. The use, in new fields of Christian enter- 
 prize, of native buildings as churches and Mission 
 premises* 
 
 3. The formation of some system of arbi- 
 tration to decide what, if any, equivalent the 
 Christian Chinese should give, in lieu of the sub- 
 scriptions, to purposes tainted with idolatry. 
 
 4. The formation of a system of inspection, 
 by the Chinese authorities, of all orphanages, schools 
 and Hospitals where Chinese subjects are reared, 
 educated, and medically healed. 
 
 5. The establishment of Christian colonies, 
 with due publicity, in the scantily populated portions 
 of the Chinese Empire. 
 
 fcsoul, Aug. 18th, 1894. 
 
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