In 1753 there was trouble in Ili. After the death of Galdan II., son of Arabtan, an attempt was made by one, Amursana, to usurp the principality. He was, however, driven out, and fled to Peking, where he was favourably received by Chʽien Lung, and an army was sent to reinstate him. With the subsequent settlement, under which he was to have only one quarter of Ili, Amursana was profoundly dissatisfied, and took the earliest opportunity of turning on his benefactors. He murdered the Manchu-Chinese garrison and all the other Chinese he could find, and proclaimed himself khan of the Eleuths. His triumph was short-lived; another army was sent from Peking, this time against him, and he fled into Russian territory, dying there soon afterwards of smallpox. This campaign was lavishly illustrated by Chinese artists, who produced a series of realistic pictures of the battles and skirmishes fought by Chʽien Lung's victorious troops. How far these were prepared under the guidance of the Jesuit Fathers does not seem to be known. About sixty years previously, under the reign of Kʽang Hsi, the Jesuits had carried out extensive surveys, and had drawn fairly accurate maps of Chinese territory, which had been sent to Paris and there engraved on copper by order of Louis XIV. In like manner, the pictures now in question were forwarded to Paris and engraved, between 1769 and 1774, by skilled draughtsmen, as may be gathered from the lettering at the foot of each; for instance—Gravé par J. P. Le Bas, graveur du cabinet du roi (Cambridge University Library).

Kuldja and Kashgaria were next added to the empire, and Manchu supremacy was established in Tibet. Burma and Nepal were forced to pay tribute, after a disastrous war (1766-1770) with the former country, in which a Chinese army had been almost exterminated; rebellions in Ssŭch'uan (1770), Shantung (1777), and Formosa (1786) were suppressed.

Early in the eighteenth century, the Turguts, a branch of the Kalmuck Tartars, unable to endure the oppressive tyranny of their rulers, trekked into Russia, and settled on the banks of the Volga. Some seventy years later, once more finding the burden of taxation too heavy, they again organized a trek upon a colossal scale. Turning their faces eastward, they spent a whole year of fearful suffering and privation in reaching the confines of Ili, a terribly diminished host. There they received a district, and were placed under the jurisdiction of a khan. This journey has been dramatically described by De Quincey in an essay entitled "Revolt of the Tartars, or Flight of the Kalmuck Khan and his people from the Russian territories to the Frontiers of China." Of this contribution to literature it is only necessary to remark that the scenes described, and especially the numbers mentioned, must be credited chiefly to the perfervid imagination of the essayist, and also to certain not very trustworthy documents sent home by Père Amiot. It is probable that about one hundred and sixty thousand Turguts set out on that long march, of whom only some seventy thousand reached their goal.

In 1781, the Dungans (or Tungans) of Shensi broke into open rebellion, which was suppressed only after huge losses to the Imperialists. These Dungans were Mahometan subjects of China, who in very early times had colonized, under the name of Gao-tchan, in Kansuh and Shensi, and subsequently spread westward into Turkestan. Some say that they were a distinct race, who, in the fifth and sixth centuries, occupied the Tian Shan range, with their capital at Harashar. The name, however, means, in the dialect of Chinese Tartary, "converts," that is, to Mahometanism, to which they were converted in the days of Timour by an Arabian adventurer. We shall hear of them again in a still more serious connexion.

Eight years later there was a revolution in Cochin-China. The king fled to China, and Chʽien Lung promptly espoused his cause, sending an army to effect his restoration. This was no sooner accomplished than the chief Minister rebelled, and, rapidly attracting large numbers to his standard, succeeded in cutting off the retreat of the Chinese force. Chʽien Lung then sent another army, whereupon the rebel Minister submitted, and humbled himself so completely that the Emperor appointed him to be king instead of the other. After this, the Annamese continued to forward tribute, but it was deemed advisable to cease from further interference with their government.

The next trouble was initiated by the Gurkhas, who, in 1790, raided Tibet. On being defeated and pursued by a Chinese army, they gave up all the booty taken, and entered into an agreement to pay tribute once every five years.

The year 1793 was remarkable for the arrival of an English embassy under Lord Macartney, who was received in audience by the Emperor at Jehol (=hot river), an Imperial summer residence lying about a hundred miles north of Peking, beyond the Great Wall. It had been built in 1780 after the model of the palace of the Panshen Erdeni at Tashilumbo, in Tibet, when that functionary, the spiritual ruler of Tibet, as opposed to the Dalai Lama, who is the secular ruler, proceeded to Peking to be present on the seventieth anniversary of Chʽien Lung's birthday. Two years later, the aged Emperor, who had, like his grandfather, completed his cycle of sixty years on the throne, abdicated in favour of his son, dying in retirement four years after. These two monarchs, Kʽang Hsi and Chʽien Lung, were among the ablest, not only of Manchu rulers, but of any whose lot it has been to shape the destinies of China. Chʽien Lung was an indefatigable administrator, a little too ready perhaps to plunge into costly military expeditions, and somewhat narrow in the policy he adopted towards the "outside barbarians" who came to trade at Canton and elsewhere, but otherwise a worthy rival of his grandfather's fame as a sovereign and patron of letters. From the long list of works, mostly on a very extensive scale, produced under his supervision, may be mentioned the new and revised editions of the Thirteen Classics of Confucianism and of the Twenty-four Dynastic Histories. In 1772 a search was instituted under Imperial orders for all literary works worthy of preservation, and high provincial officials vied with one another in forwarding rare and important works to Peking. The result was the great descriptive Catalogue of the Imperial Library, arranged under the four heads of Classics (Confucianism), History, Philosophy, and General Literature, in which all the facts known about each work are set forth, coupled with judicious critical remarks,—an achievement which has hardly a parallel in any literature in the world.

[CHAPTER VI]
CHIA CHʽING

Chʽien Lung's son, who reigned as Chia Chʽing (high felicity—not to be confounded with Chia Ching of the Ming dynasty, 1522-1567), found himself in difficulties from the very start. The year of his accession was marked by a rising of the White Lily Society, one of the dreaded secret associations with which China is, and always has been, honeycombed. The exact origin of this particular society is not known. A White Lily Society was formed in the second century A.D. by a certain Taoist patriarch, and eighteen members were accustomed to assemble at a temple in modern Kiangsi for purposes of meditation. But this seems to have no connexion with the later sect, of which we first hear in 1308, when its existence was prohibited, its shrines destroyed, and its votaries forced to return to ordinary life. Members of the fraternity were then believed to possess a knowledge of the black art; and later on, in 1622, the society was confounded by Chinese officials in Shantung with Christianity. In the present instance, it is said that no fewer than thirty thousand adherents were executed before the trouble was finally suppressed; from which statement it is easy to gather that under whatever form the White Lily Society may have been originally initiated, its activities were now of a much more serious character, and were, in fact, plainly directed against the power and authority of the Manchus.