Although not yet of the same national importance as at the present day, it was still impossible that the foreign question should have escaped the notice of such an observant man as Lan Ting-yüan. He flourished at a time when the spread of the Roman Catholic religion was giving just grounds for apprehension to thoughtful Chinese statesmen. Accordingly, we find amongst his collected works two short notices devoted to a consideration of trade and general intercourse with the various nations of barbarians. They are interesting as the untrammelled views of the greatest living Chinese scholar of the date at which they were written, namely, in 1732. The following is one of these notices:—
“To allow the barbarians to settle at Canton was a mistake. Ever since Macao was given over, in the reign of Chia Ching (1522-1567) of the Ming dynasty, to the red-haired barbarians, all manner of nations have continued without ceasing to flock thither. They build forts and fortifications and dense settlements of houses. Their descendants will overshadow the land, and all the country beyond Hsiang-shan will become a kingdom of devils. ‘Red-haired’ is a general term for the barbarians of the western islands. Amongst them there are the Dutch, French, Spaniards, Portuguese, English, and Yü-sŭ-la [? Islam], all of which nations are horribly fierce. Wherever they go they spy around with a view to seize on other people’s territory. There was Singapore, which was originally a Malay country; the red-haired barbarians went there to trade, and by and by seized it for an emporium of their own. So with the Philippines, which were colonised by the Malays; because the Roman Catholic religion was practised there, the Western foreigners appropriated it in like manner for their own. The Catholic religion is now spreading over China. In Hupeh, Hunan, Honan, Kiangsi, Fuhkien, and Kuangsi, there are very few places whither it has not reached. In the first year of the Emperor Yung Chêng [1736], the Viceroy of Fuhkien, Man Pao, complained that the Western foreigners were preaching their religion and tampering with the people, to the great detriment of the localities in question; and he petitioned that the Roman Catholic chapels in the various provinces might be turned into lecture-rooms and schools, and that all Western foreigners might be sent to Macao, to wait until an opportunity should present itself of sending them back to their own countries. However, the Viceroy of Kuangtung, out of mistaken kindness, memorialised the Throne that such of the barbarians as were old or sick and unwilling to go away might be permitted to remain in the Roman Catholic establishment at Canton, on the condition that if they proselytised, spread their creed, or chaunted their sacred books, they were at once to be punished and sent away. The scheme was an excellent one, but what were the results of it? At present more than 10,000 men have joined the Catholic chapel at Canton, and there is also a department for women, where they have similarly got together about 2000. This is a great insult to China, and seriously injures our national traditions, enough to make every man of feeling grind his teeth with rage. The case by no means admits of ‘teaching before punishing.’
“Now these traders come this immense distance with the object of making money. What then is their idea in paying away vast sums in order to attract people to their faith? Thousands upon thousands they get to join them, not being satisfied until they have bought up the whole province. Is it possible to shut one’s eyes and stop one’s ears, pretending to know nothing about it and making no inquiries whatever? There is an old saying among the people—‘Take things in time. A little stream, if not stopped, may become a great river.’ How much more precaution is needed, then, when there is a general inundation and men’s hearts are restless and disturbed? In Canton the converts to Catholicism are very numerous; those in Macao are in an inexpugnable fortress. There is a constant interchange of arms between the two, and if any trouble like that of the Philippines or Singapore should arise, I cannot say how we should meet it. At the present moment, with a pattern of Imperial virtue on the Throne, whose power and majesty have penetrated into the most distant regions, this foolish design of the barbarians should on no account be tolerated. Wise men will do well to be prepared against the day when it may be necessary for us to retire before them, clearing the country as we go.”
The following extract from a letter to a friend was written by Lan Ting-yüan in 1724, and proves that if he objected to Christianity, he was not one whit more inclined to tolerate Buddhism:—
“Of all the eighteen provinces, Chehkiang is the one where Buddhist priests and nuns most abound. In the three prefectures of Hangchow, Chia-hsing, and Huchow there cannot be fewer than several tens of thousands of them, of whom, by the way, not more than one-tenth have willingly taken the vows. The others have been given to the priests when quite little, either because their parents were too poor to keep them, or in return for some act of kindness; and when the children grow up, they are unable to get free. Buddhist nuns are also in most cases bought up when children as a means of making a more extensive show of religion, and are carefully prevented from running away. They are not given in marriage—the desire for which is more or less implanted in every human breast, and exists even amongst prophets and sages. And thus to condemn thousands and ten thousands of human beings to the dull monotony of the cloister, granting that they strictly keep their religious vows, is more than sufficient to seriously interfere with the equilibrium of the universe. Hence floods, famines, and the like catastrophes; to say nothing of the misdeeds of the nuns in question.
“When I passed through Soochow and Hangchow I saw many disgraceful advertisements that quite took my breath away with their barefaced depravity; and the people there told me that these atrocities were much practised by the denizens of the cloister, which term is simply another name for houses of ill-fame. These cloister folk do a great deal of mischief amongst the populace, wasting the substance of some, and robbing others of their good name.”
The Ming Chi Kang Mu, or History of the Ming Dynasty, which had been begun in 1689 by a commission of fifty-eight scholars, was laid before the Emperor only in 1742 by Chang T‘ing-yü (1670-1756), a Minister of State and a most learned writer, joint editor of the Book of Rites, Ritual of the Chou Dynasty, the Thirteen Classics, the Twenty-four Histories, Thesaurus of Phraseology, Encyclopædia of Quotations, the Concordance to Literature, &c. This work, however, did not meet with the Imperial approval, and for it was substituted the T‘ung Chien Kang Mu San Pien, first published in 1775. Among the chief collaborators of Chang T‘ing-yü should be mentioned O-êrh-t‘ai, the Mongol (d. 1745), and Chu Shih (1666-1736), both of whom were also voluminous contributors to classical literature.
These were followed by Ch‘ên Hung-mou (1695-1771), who, besides being the author of brilliant State papers, was a commentator on the Classics, dealing especially with the Four Books, a writer on miscellaneous topics, and a most successful administrator. He rose to high office, and was noted for always having his room hung round with maps of the province in which he was serving, so that he might become thoroughly familiar with its geography. He was dismissed, however, from the important post of Viceroy of the Two Kuang for alleged incapacity in dealing with a plague of locusts.