Note 26 — Chapter X · THE SPREAD OF ISLAM IN CHINA.

Up to the establishment of the Manchu dynasty in 1644 there is no record of any Muhammadan uprising, and the followers of Islam appear to have been entirely content with the religious liberty they enjoyed; but difficulties arose soon after the advent of the new ruling power, and an insurrection in the province of Kansu in 1648 was the first occasion on which any Muhammadans rose in arms against the Chinese government, though it was not until the nineteenth century that any such revolt entailed very disastrous consequences, or seriously interrupted the amicable relations that had subsisted from the beginning between the Chinese Muslims and their rulers. The official view of the Chinese Government of these relations is set forth in an edict published by the emperor Yung Chen in 1731:—“In every province of the empire, for many centuries past, have been found a large number of Muhammadans who form part of the people whom I regard as my own children just as I do my other subjects. I make no distinction between them and those who do not belong to their religion. I have received from certain officials secret complaints against the Muhammadans on the ground that their religion differs from that of the other Chinese, that they do not speak the same language, and wear a different dress to the rest of the people. They are accused of disobedience, haughtiness, and rebellious feelings, and I have been asked to employ severe measures against them. After examining these complaints and accusations, I have discovered that there is no foundation for them. In fact, the religion followed by the Musalmans is that of their ancestors; it is true their language is not the same as that of the rest of the Chinese, but what a multitude of different dialects there are in China. As to their temples, dress and manner of writing, which differ from those of the other Chinese—these are matters of absolutely no importance. These are mere matters of custom. They bear as good a character as my other subjects, and there is nothing to show that they intend to rebel. It is my wish, therefore, that they should be left in the free exercise of their religion, whose object is to teach men the observance of a moral life, and the fulfilment of social and civil duties. This religion respects the fundamental basis of Government, and what more can be asked for? If then the Muhammadans continue to conduct themselves as good and loyal subjects, my favour will be extended towards them just as much as towards my other children. From among them have come many civil and military officers, who have risen to the very highest ranks. This is the best proof that they have adopted our habits and customs, and have learned to conform themselves to the precepts of our sacred books. They pass their examinations in literature just like every one else, and perform the sacrifices enjoined by law. In a word, they are true members of the great Chinese family and endeavour always to fulfil their religious, civil and political duties. When the magistrates have a civil case brought before them, they should not concern themselves with the religion of the litigants. There is but one single law for all my subjects. Those who do good shall be rewarded, and those who do evil shall be punished.”26