CHAPTER III✦

CHINA AND THE WESTERN POWERS

In order to understand the international position of China, some facts concerning its nineteenth-century history are indispensable. China was for many ages the supreme empire of the Far East, embracing a vast and fertile area, inhabited by an industrious and civilized people. Aristocracy, in our sense of the word, came to an end before the beginning of the Christian era, and government was in the hands of officials chosen for their proficiency in writing in a dead language, as in England. Intercourse with the West was spasmodic and chiefly religious. In the early centuries of the Christian era, Buddhism was imported from India, and some Chinese scholars penetrated to that country to master the theology of the new religion in its native home, but in later times the intervening barbarians made the journey practically impossible. Nestorian Christianity reached China in the seventh century, and had a good deal of influence, but died out again. (What is known on this subject is chiefly from the Nestorian monument discovered in Hsianfu in 1625.) In the seventeenth and early eighteenth centuries Roman Catholic missionaries acquired considerable favour at Court, because of their astronomical knowledge and their help in rectifying the irregularities and confusions of the Chinese calendar.[24] Their globes and astrolabes are still to be seen on the walls of Peking. But in the long run they could not resist quarrels between different orders, and were almost completely excluded from both China and Japan.

In the year 1793, a British ambassador, Lord Macartney, arrived in China, to request further trade facilities and the establishment of a permanent British diplomatic representative. The Emperor at this time was Chien Lung, the best of the Manchu dynasty, a cultivated man, a patron of the arts, and an exquisite calligraphist. (One finds specimens of his writing in all sorts of places in China.) His reply to King George III is given by Backhouse and Bland.[25] I wish I could quote it all, but some extracts must suffice. It begins:

You, O King, live beyond the confines of many seas, nevertheless, impelled by your humble desire to partake of the benefits of our civilization, you have despatched a mission respectfully bearing your memorial.... To show your devotion, you have also sent offerings of your country's produce. I have read your memorial: the earnest terms in which it is cast reveal a respectful humility on your part, which is highly praiseworthy.

He goes on to explain, with the patient manner appropriate in dealing with an importunate child, why George III's desires cannot possibly be gratified. An ambassador, he assures him, would be useless, for:

If you assert that your reverence for our Celestial Dynasty fills you with a desire to acquire our civilization, our ceremonies and code of laws differ so completely from your own that, even if your Envoy were able to acquire the rudiments of our civilization, you could not possibly transplant our manners and customs to your alien soil. Therefore, however adept the Envoy might become, nothing would be gained thereby.

Swaying the wide world, I have but one aim in view, namely, to maintain a perfect governance and to fulfil the duties of the State; strange and costly objects do not interest me. I ... have no use for your country's manufactures. ...It behoves you, O King, to respect my sentiments and to display even greater devotion and loyalty in future, so that, by perpetual submission to our Throne, you may secure peace and prosperity for your country hereafter.

He can understand the English desiring the produce of China, but feels that they have nothing worth having to offer in exchange:

"Our Celestial Empire possesses all things in prolific abundance and lacks no product within its own borders. There was therefore no need to import the manufactures of outside barbarians in exchange for our own produce. But as the tea, silk and porcelain which the Celestial Empire produces are absolute necessities to European nations and to yourselves," the limited trade hitherto permitted at Canton is to continue.

He would have shown less favour to Lord Macartney, but "I do not forget the lonely remoteness of your island, cut off from the world by intervening wastes of sea, nor do I overlook your excusable ignorance of the usages of our Celestial Empire." He concludes with the injunction: "Tremblingly obey and show no negligence!"

What I want to suggest is that no one understands China until this document has ceased to seem absurd. The Romans claimed to rule the world, and what lay outside their Empire was to them of no account. The Empire of Chien Lung was more extensive, with probably a larger population; it had risen to greatness at the same time as Rome, and had not fallen, but invariably defeated all its enemies, either by war or by absorption. Its neighbours were comparatively barbarous, except the Japanese, who acquired their civilization by slavish imitation of China. The view of Chien Lung was no more absurd than that of Alexander the Great, sighing for new worlds to conquer when he had never even heard of China, where Confucius had been dead already for a hundred and fifty years. Nor was he mistaken as regards trade: China produces everything needed for the happiness of its inhabitants, and we have forced trade upon them solely for our benefit, giving them in exchange only things which they would do better without.

Unfortunately for China, its culture was deficient in one respect, namely science. In art and literature, in manners and customs, it was at least the equal of Europe; at the time of the Renaissance, Europe would not have been in any way the superior of the Celestial Empire. There is a museum in Peking where, side by side with good Chinese art, may be seen the presents which Louis XIV made to the Emperor when he wished to impress him with the splendour of Le Roi Soleil. Compared to the Chinese things surrounding them, they were tawdry and barbaric. The fact that Britain has produced Shakespeare and Milton, Locke and Hume, and all the other men who have adorned literature and the arts, does not make us superior to the Chinese. What makes us superior is Newton and Robert Boyle and their scientific successors. They make us superior by giving us greater proficiency in the art of killing. It is easier for an Englishman to kill a Chinaman than for a Chinaman to kill an Englishman. Therefore our civilization is superior to that of China, and Chien Lung is absurd. When we had finished with Napoleon, we soon set to work to demonstrate this proposition.

Our first war with China was in 1840, and was fought because the Chinese Government endeavoured to stop the importation of opium. It ended with the cession of Hong-Kong and the opening of five ports to British trade, as well as (soon afterwards) to the trade of France, America and Scandinavia. In 1856-60, the English and French jointly made war on China, and destroyed the Summer Palace near Peking,[26] a building whose artistic value, on account of the treasures it contained, must have been about equal to that of Saint Mark's in Venice and much greater than that of Rheims Cathedral. This act did much to persuade the Chinese of the superiority of our civilization so they opened seven more ports and the river Yangtze, paid an indemnity and granted us more territory at Hong-Kong. In 1870, the Chinese were rash enough to murder a British diplomat, so the remaining British diplomats demanded and obtained an indemnity, five more ports, and a fixed tariff for opium. Next, the French took Annam and the British took Burma, both formerly under Chinese suzerainty. Then came the war with Japan in 1894-5, leading to Japan's complete victory and conquest of Korea. Japan's acquisitions would have been much greater but for the intervention of France, Germany and Russia, England holding aloof. This was the beginning of our support of Japan, inspired by fear of Russia. It also led to an alliance between China and Russia, as a reward for which Russia acquired all the important rights in Manchuria, which passed to Japan, partly after the Russo-Japanese war, and partly after the Bolshevik revolution.

The next incident begins with the murder of two German missionaries in Shantung in 1897. Nothing in their life became them like the leaving of it; for if they had lived they would probably have made very few converts, whereas by dying they afforded the world an object-lesson in Christian ethics. The Germans seized Kiaochow Bay and created a naval base there; they also acquired railway and mining rights in Shantung, which, by the Treaty of Versailles, passed to Japan in accordance with the Fourteen Points. Shantung therefore became virtually a Japanese possession, though America at Washington has insisted upon its restitution. The services of the two missionaries to civilization did not, however, end in China, for their death was constantly used in the German Reichstag during the first debates on the German Big Navy Bills, since it was held that warships would make Germany respected in China. Thus they helped to exacerbate the relations of England and Germany and to hasten the advent of the Great War. They also helped to bring on the Boxer rising, which is said to have begun as a movement against the Germans in Shantung, though the other Powers emulated the Germans in every respect, the Russians by creating a naval base at Port Arthur, the British by acquiring Wei-hai-wei and a sphere of influence in the Yangtze, and so on. The Americans alone held aloof, proclaiming the policy of Chinese integrity and the Open Door.