The Great Events by Famous Historians

General surprise has been expressed at the comparative ease and speed with which the revolutionary movement has attained success in driving the Manchus from power and in founding a republican régime. The factor which chiefly contributed to this success was undoubtedly the weakness of the Manchu dynasty and of the Imperial Clan, who, hated by the Chinese and without sufficient resources of their own, were utterly unable to offer any real resistance to the rebellious provinces of the south, the loyalty of their troops being uncertain, and any spirit or gift of leadership among themselves having disappeared with the passing of the great Tzu Hsi in 1908. But it is a mistake to imagine that the idea of a republican form of government in place of the centuries-old, autocratic, semi-divine monarchy, was something that had never been mooted before and was entirely unknown to the Chinese. To the great majority, no doubt, it was, if known at all, something strange and hardly intelligible, as it still is. But in the south, especially on and near the coast, it has been familiar for some time; among the possibilities of the future it was not unknown even to the "Throne." Fourteen years ago, after the coup d'état by which Tzu Hsi smashed the reform movement that had been patronized by the Emperor Kuang Hsu, the then Viceroy of Canton stated in a memorial to her that among some treasonable papers found at the birthplace of Kang Yu-wei, the leading reformer of the time, a document had been discovered which not only spoke of substituting a republic for the monarchy, but actually named as its first president one of the reformers she had caused to be executed. It must be admitted, on the other hand, that the idea has been imported into China comparatively recently; the Chinese language contains no word for republic, but one has been coined by putting together the words for self and government; it must be many years before the masses of the Chinese—the "rubbish people," as Lo Feng-lu, a former minister to England, used to call them—have any genuine understanding of what a republic means.

The Manchus were in power for nearly two hundred and seventy years, and during that period there were various risings, some of a formidable character, against them and in favor of descendants of the native Ming dynasty which they had displaced; powerful secret organizations, such as the famous "Triad Society," plotted and conspired to put a Ming prince on the throne; but all was vain. It had come to be generally believed that the race of the Mings had died out, but a recent dispatch from China speaks of there still being a representative in existence, who possibly might give serious trouble to the new republic. In any case, for a long time past the Mings had ceased to give the Manchus any concern; the pressure upon the latter came from outside the empire, but that in its turn reacted profoundly on the internal situation. The wars with France and England had but a slight effect on China; though the foreign devils beat it in war it yet despised them. The effect of the war with Japan, in 1894, was something quite different, beginning the real awakening of China and imparting life and vigor to the new reform movement which had its origin in Canton, the great city of the south, whose highly intelligent people have most quickly felt and most readily and strongly responded to outside influences. Regarded by the Chinese as at least partially civilized, the Japanese were placed in a higher category than the Western barbarians, but as their triumph over China was attributed to their adoption of Western military methods and equipment, the more enlightened Chinese came to the conclusion that, however contemptible the men of the Western world were, the main secret of their success, as of that of Japan, was open enough. They decided that Western learning and modes of government and organization must be studied and copied, as Japan had studied and copied them, if the Celestial Empire was to endure. It was a case on the largest scale of self-preservation, and some part, at least, of the truth was glimpsed by the Throne itself.

Something, but not much, was heard of a republic while Tzu Hsi lived; before her death the principle of a constitution, with a national parliament and provincial assemblies, had been accepted by the Throne—with reservations limiting the spheres of these representative bodies, retaining the supreme power in the Throne, and in the case of the national parliament delaying its coming into existence for a term of years.