The end of Guangxu

Here’s another daisy for my chain of Spain-goes-south posts, unlikely to be of interest to anyone at all, although the ads may amuse.

Vital Fité’s Las desdichas de la patria viewed China as an imperial basket case. Ricardo Beltrán y Rózpide in La geografía en 1898 (1899) explains why it was to remain so:

The most enthusiastic and principal prophet of reform was Kang Youwei, a secretary in the Ministry of Public Works. In May 1898 he had the emperor [Guangxu] receive two volumes translated for him from foreign languages, which he read with much interest. One was the life and work of Peter the Great, and the dealt with reform in Japan since the restauration of the Mikado. “Not satisfied with this, the young reformer published a scholarly edition of Chinese classics, in which he demonstrates that people have completely lost sight the pure doctrine of the wise, which was, according to him, the belief in one God. From this he proceeds to maintain that the health of the Empire resides in belief in God’s paternity and in human brotherhood. In 1897 he founded an association in Canton with the aim of achieving the renunciation of the practise of mutilating women’s feet. He called it Pu-tsan-tsu-huei “Society against foot mutilation.” It already has 1,000 members committed to not disfiguring their daughters’ feet and to not marrying their sons to women without natural feet. As was to be expected, the mandarins considered these theories as yet more sacrilege, and revolution threatened to break out throughout the empire when it was seen that the emperor was adopting the ideas of someone who everyone treated as a lunatic.

It was known that on June 16 Kang Youwei had advised the emperor to replace all his conservative ministers with young and progressive functionaries; spirits became still more heated, and a palace revolt was planned. Kang Youwei, who the protestant missionary Timothy Richards had brought up-to-date with contemporary history, made the emperor understand that China’s current weakness was due to its retrograde spirit. He showed him how France had arisen from the state of prostration in which it was left after the war with Germany, while China was recovering so slowly from the disasters of the Japanese invasion. He advised his sovereign to study the progress of Japan and of that of Russia under Peter the Great. He proposed employing Americans and British to implement reforms, because “asking the old ministers currently in office to reform the empire is like asking your cook to make you a suit or your tailor to make you a meal. Your Majesty manages to have a tailor to clothe him, a cook to serve him at table, a barber to shave him, and bearers for his litter; but in matters of the imperial administration, he employs civil servants who are as ignorant as they are incompetent and treats the country’s affairs as if they were of less importance than his own.” Such language would have cost the reformer his head a few years previously. The emperor replied that he was unable to change the functionaries because of the empress dowager [Cixi]. Kang Youwei encouraged him to form an alliance with England. Guangxu wrote him on September 16 to inform him that he had submitted his projects to the empress dowager. “She is furious and I fear being unable to protect my throne (against her projects). I beg you to consult with your associates and look for a way of helping me. I am very worried and await your aid with anxiety.”

Guangxu was right, and an ultra-conservative revolution swept away what little power he had. I suspect that Beltrán y Rózpide’s info came via Paris rather than Spain’s man in Peking or other sources, but I don’t know how well-publicised the whole affair was at the time. Oh, how I care, though.

Original
El más entusiasta y principal inspirado de las reformas era Kang-yu-uei, uno de los secretarios del Ministerio de Obras públicas. En el mes de Mayo de 1898 hizo llegar á manos del emperador, que los leyó con mucho interés, dos volúmenes traducidos por él de lenguas extranjeras, á saber, la vida y las obras de Pedro el Grande, y la reforma en el Japón desde la restauración del Mikado. “No contento con esto, el joven reformador publicó una esmerada edición de los clásicos chinos, en que demuestra que se ha perdido de vista por completo la pura doctrina de los sabios, que era, según él afirma, la creencia, en un solo Dios. De aquí parte para afirmar que la salud del Imperio reside en la creencia en la paternidad de Dios, y en la fraternidad humana. En Cantón fundó en 1897 una asociación con propósito de lograr que se renuncie á mutilar los pies de las mujeres. Dióle el nombre de Pu-tsan-tsu-huei ó “Sociedad contra la mutilación de los pies.” Cuenta ya 1.000 asociados que se comprometen á no desfigurar los pies de sus hijas y á no casar sus hijos sino con mujeres que tengan los pies naturales. Como era de suponer, los mandarines estimaron estas teorías como otros tantos sacrilegios, y la revolución amenazaba estallar en todo el imperio cuando se vió que el emperador adoptaba las ideas de aquel á quien trataban de loco.

Se supo que Kang-yu-uei había aconsejado (el 16 de Junio) al emperador que reemplazase todos los ministros conservadores por funcionarios jóvenes y progresistas; los ánimos se excitaron más, y se preparó la revuelta en palacio. Kang-yu-uei á quien el misionero protestante Timothy Richard había puesto al corriente de la historia contemporánea, hizo comprender al emperador que la debilidad actual de China se debía á su espíritu retrógrado. Mostróle cómo Francia se había levantado de la postración en que quedó después de la guerra con Alemania, mientras China reparaba con tanta lentitud los desastres de la invasión japonesa. Aconsejó al soberano el estudio de los progresos del Japón y el de los de Rusia bajo Pedro el Grande. Propuso el empleo de americanos y de ingleses para llevar á cabo las reformas, porque “pedir á los viejos ministros actuales que reformen el imperio es como exigir á vuestro cocinero que os haga un traje ó á vuestro sastre que os prepare una comida. Vuestra Majestad procura tener un sastre para que lo vista, un cocinero para que le sirva la mesa, un barbero para que le afeite, y conductores para su litera; pero en lo concerniente á la administración del imperio, emplea funcionarios tan ignorantes como incapaces y trata los negocios del país como si fuesen de menor importancia que los suyos propios.” Semejante lenguaje hubiese costado la cabeza al reformador si hubiese hablado algunos años antes. El emperador contestó que no podía cambiar los funcionarios por causa de la emperatriz viuda. Kang-yu-uei le animó á procurarse la alianza de Inglaterra. Kuang-su le escribió el 16 de Septiembre para manifestarle que había sometido sus proyectos á la emperatriz viuda. “Esta se ha puesto furiosa y temo no poder proteger mi trono (contra sus proyectos). Os ruego, pues, que consultéis á vuestros compañeros y veais la manera de socorrerme. Estoy muy inquieto y espero con ansiedad vuestra ayuda.”

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