China under the Empress Dowager

by J. O. P. Bland; Sir E. Backhouse

In his private life, as in his administration, Tuan Fang has always recognised the changing conditions of his country and endeavoured to adapt himself to the needs of the time; he was one of the first among the Manchus to send his sons abroad for their education. His sympathies were at first unmistakably with K’ang Yu-wei and his fellow reformers, but he withdrew from them because of the anti-dynastic nature of their movement, of which he naturally disapproved.

As Acting-Governor of Shensi, in July, 1900, he clearly realised the serious nature of the situation and the dangers that must arise from the success of the Boxer movement, and he therefore issued two Proclamations to the province, in which he earnestly warned the people to abstain from acts of violence. These documents were undoubtedly the means of saving the lives of many missionaries and other foreigners isolated in the interior. In the first a curious passage occurs, wherein, after denouncing the Boxers, he said:

“The creed of the Boxers is no new thing: in the reign of Chia-Ch’ing, followers of the same cult were beheaded in droves. But the present-day Boxer has taken the field ostensibly for the defence of his country against the foreigner, so that we need not refer to the past. While accepting their good intentions, I would merely ask, is it reasonable for us to credit these men with supernatural powers or invulnerability? Are we to believe that all the corpses which now strew the country between Peking and the sea are those of spurious Boxers and that the survivors alone represent the true faith?”

After prophesying for them the same fate which overtook the Mahomedan rebels and those of the Taiping insurrection, he delivered himself of advice to the people which, while calculated to prevent the slaughter of foreigners, would preserve his reputation for patriotism. It is well, now that Tuan Fang has fallen upon evil days, to remember the good work he did in a very difficult position. His Proclamation ran as follows:—

“I have never for a moment doubted that you men of Shensi are brave and patriotic and that, should occasion offer, you would fight nobly for your country. I know that if you joined these Boxers, it would be from patriotic motives. I would have you observe, however, that our enemies are the foreign troops who have invaded the Metropolitan province and not the foreign missionaries who reside in the interior. If the Throne orders you to take up arms in the defence of your country, then I, as Governor of this province, will surely share in that glory. But if, on your own account, you set forth to slay a handful of harmless and defenceless missionaries, you will undoubtedly be actuated by a desire for plunder, there will be nothing noble in your deed, and your neighbours will despise you as surely as the law will punish you.

“At this very moment our troops are pouring in upon the capital from every province in the Empire. Heaven’s avenging sword is pointed against the invader. This being so, it is absurd to suppose that there can be any need for such services as you people could render at such a time. Your obvious and simple duty is to remain quietly in your homes, pursuing your usual avocations. It is the business of the official to protect the people, and you may rely upon me to do so. As to that Edict of Their Majesties which, last year, ordered the organisation of trained bands, the idea was merely to encourage self-defence for local purposes, on the principle laid down by Mencius of watch and ward being kept by each district.”

A little later the Governor referred to that Decree of the Empress Dowager (her first attempt at hedging) which began by quoting the “Spring and Autumn Classic” in reference to the sacred nature of foreign Envoys, and used it as a text for emphasising the fact that the members of the several missionary societies in Shensi had always been on the best of terms with the people. He referred to the further fact that many refugees from the famine-stricken districts of Shansi, and numbers of disbanded soldiers, had crossed the borders of the province, and fearing lest these lawless folk should organise an attack upon the foreigners, he once more urged his people to permit no violation of the sacred laws of hospitality. The province had already commenced to feel the effects of the long drought which had caused such suffering in Shansi, and the superstitious lower classes were disposed to attribute this calamity to the wrath of Heaven, brought upon them by reason of their failure to join the Boxers. Tuan Fang proceeded to disabuse their minds of this idea.

“If the rain has not fallen upon your barren fields,” he said, “if the demon of drought threatens to harass you, be sure that it is because you have gone astray, led by false rumours, and have committed deeds of violence. Repent now and return to your peaceful ways, and the rains will assuredly fall. Behold the ruin which has come upon the provinces of Chihli and Shantung; it is to save you from their fate that I now warn you. Are we not all alike subjects of the great Manchu Dynasty, and shall we not acquit ourselves like men in the service of the State? If there were any chance of this province being invaded by the enemy, you would naturally sacrifice your lives and property to repel him, as a matter of simple patriotism. But if, in a sudden access of madness, you set forth to butcher a few helpless foreigners, you will in no wise benefit the Empire, but will merely be raising fresh difficulties for the Throne. For the time being, your own consciences will accuse you of ignoble deeds, and later you will surely pay the penalty with your lives and the ruin of your families. Surely, you men of Shensi, enlightened and high-principled, will not fall so low as this? There are, I know, among you some evil men who, professing patriotic enmity to foreigners and Christians, wax fat on foreign plunder. But the few missionary Chapels in this province offer but meagre booty, and it is safe to predict that those who begin by sacking them will certainly proceed next to loot the houses of your wealthier citizens. From the burning of foreigners’ homes, the conflagration will spread to your own, and many innocent persons will share the fate of the slaughtered Christians. The plunderers will escape with their booty, and the foolish onlookers will pay the penalty of these crimes. Is it not a well-known fact that every anti-Christian outbreak invariably brings misery to the stupid innocent people of the district concerned? Is not this a lamentable thing? As for me, I care neither for praise nor blame; my only object in preaching peace in Shensi is to save you, my people, from dire ruin and destruction.”

Tuan Fang was a member of the Mission to foreign countries in 1905 and has received decorations and honours at the hands of several European sovereigns. In private life he is distinguished by his complete absence of formality; a genial, hospitable man, given to good living, delighting in new mechanical inventions and fond of his joke. It is he who, as Viceroy of Nanking, organised the International Exhibition now being held in that city. As Viceroy of Chihli, he was in charge of the arrangements for the funeral of the Empress Dowager in November of last year, and a week after that impressive ceremony was denounced for alleged want of respect and decorum. It was charged against him that he had permitted subordinate officials to take photographs of the cortège and that he had even dared to use certain trees in the sacred enclosure of the Mausolea as telegraph poles, for which offences he was summarily cashiered; since then he has lived in retirement. The charges were possibly true, but it is matter of common knowledge that the real reason for his disgrace was a matter of Palace politics rather than funereal etiquette, for he was a protégé of the Regent and his removal was a triumph for the Yehonala clan, at a time when its prestige called for a demonstration of some sort against the growing power and influence of the Emperor Kuang-Hsü’s brothers.