# The passing of Korea/Chapter 7

CHAPTER VII
THE MANCHU INVASION AND EARLY
CHRISTIANITY
China determined to strike a quick blow at it, and called upon Korea to aid. It is more than likely that the strenuous efforts that China had put forth in helping Korea rid herself of the Japanese had drained her resources, and she had a good right to call upon Korea to help against the Manchus, but Korea was very reluctant. She dreaded the consequences to herself if, after all, the Manchus should succeed. At last, however, she sent a contingent of troops and joined with China in the war. In the very first set battle the Chinese were defeated, and the Korean generals hastened to send messages to the Manchus, explaining how they had been forced into the conflict against their wishes, and suggesting that the Manchus and Koreans become friends. We do not know how much faith the Manchus put in these protestations, but they had bigger work on hand than punishing Korea, so they made friends with her for the time being. In about 1620 the Manchu power was very busy fighting China, and Korea was left to herself; but she was not at peace. One of the few great rebellions of her history occurred at this time. Actual civil war has been almost unknown in Korea since the sixth century, but Yi Kwal's Rebellion proved the exception. He arose in the north and determined to overthrow the dynasty. His intrigues and machinations would make a long story, but it must suffice to say that he collected a powerful army and marched on Seoul. The King was quite unprepared to sustain the attack, and so fled to the island of Kang-wha. ​The rebel army entered the capital, and for a time Yi Kwal played at king, though his sway never extended far from the walls of Seoul. At last a loyal general managed to bring him to a standing fight, and he was chased from the capital and finally decapitated.
The Manchus were not satisfied with the way Korea fulfilled her engagements to pay tribute, and was suspicious that she favoured the Ming power. This led to recriminations, and at last, in 1627, the long-dreaded invasion took place. An army of thirty thousand Manchus crossed the Yalu and bore down upon Seoul. The King fled again to his island retreat, and from that point of vantage made an abject submission to the Manchus, and sealed the compact in blood by sacrificing a black bull and a white horse, and taking a solemn oath to be true to his new suzerain. The text of the Manchu and Korean oaths respectively were as follows:
"The second King of the Manchus makes a treaty with the King of Korea. From this day we have but one mind and one thought. If Korea breaks this oath, may Heaven send a curse upon her. If the Manchus break it, may they likewise be punished. The two kings will have an equal regard for truth, and they will govern according to the principles of religion. May Heaven help us and give us blessings."
"This day Korea takes oath and forms a treaty with the Kin kingdom. We swear by this sacrifice that each shall dwell secure in the possession of his own lands. If either hates and injures the other, may Heaven send punishment upon the offending party. These two kings have minds regardful of truth. Each must be at peace with the other."
Everyone except the Manchus knew that these were hollow protestations on Korea's part, and the Japanese hastened to send secret promises of military aid in case Korea wished to make war upon the Manchus. The Chinese Emperor also sent encouraging words, which still further unravelled Korea's allegiance to the new power across the Yalu. ​It was at this time, 1631, that Korean envoys first fell in with Roman Catholic Christians in China, who were adherents of the celebrated Pere Ricci. These envoys brought back some books on science, a pair of pistols, and a telescope, together * with some other products of the West.
It soon became plain to the Manchus that Korea was proving false. In order to test it they sent and demanded tribute to the extent of ten thousand ounces of gold, a like amount of silver, and ten million pieces of linen. They evidently wanted an excuse to invade Korea again. Korea indignantly repudiated the demand, and in 1636 the two famous, or infamous, Manchu generals, Yonggolda and Mabuda, led their half-savage hordes across the Yalu.
It was on the twelfth day of the twelfth moon of 1636 that the fire mountains flashed the message from the Yalu to Seoul that the Manchu invasion had begun. An army of one hundred and forty thousand had crossed and were pushing by forced marches toward Seoul. Never had an army been known to cover the ground with such devouring speed. The King had already sent his family to Kang-wha, and was ready to go himself, when suddenly it was announced that Manchu videttes had been seen on the bank of the Han below Seoul. The road to Kang-wha was blocked. On a bitterly cold night the King, with a small retinue, fled out the east gate and made his way to the mountain fortress of Namhan, which had but lately been completed. This lies twenty miles to the southeast of the capital. Here his officials and a few thousand troops rallied about him, and it was hoped that the Manchus could be held off until loyal troops could come to the rescue. The Manchus entered Seoul and committed untold atrocities. The tale is a sickening one. They surrounded the wall of Namhan, and tried repeatedly to storm it, but without success. The tale of that siege, in which the small Korean garrison held at bay the enormous Manchu army for week after week, is a most fascinating one, but too long to be told here. When at last the inmates of the ​fortress were literally starving to death, and every effort on the part of the Korean troops outside had proved unavailing, and after Kang-wha had been stormed and the entire royal family captured, the King surrendered and came out of Namhan. The Manchus made him go through a long and humiliating ceremony of surrender, erected an imposing monument upon which the disgraceful details were inscribed, and, after seizing hundreds of the people to carry away as slaves, they permitted the King to return to his capital ; and the Manchu army, glutted with a surfeit of booty, moved northward. This finished the matter, for the Manchus had already won their fight with the Ming dynasty and were seated on the throne of China. To this day Korea has continued to look upon the Manchus as semi-savages, and she casts back longing eyes to the days of the Mings. The dress of Korea to-day and the coiffure are those of the Ming dynasty. The Manchus forced the people of China to change these, but the Koreans were allowed to retain them. So that the dress of Korea to-day is more Chinese than that of China itself. It cannot be doubted that if the Chinese people could cast off the Manchu yoke they would gladly return to the' customs of the Ming dynasty.
It was about the middle of the seventeenth century that the ill-fated sailing-vessel Sparwehr sailed from Holland, with Hendrik Hamel as supercargo. There seem to have been sixty-four men on board, and when she went to pieces on the shore of Quelpart only thirty-six reached land alive. They were taken to Seoul by the authorities, and for fourteen years they lived either upon the royal bounty or by the work of their own hands, being driven, upon occasion, even to beggary. At last a remnant of them escaped and made their way to Nagasaki. Hamel afterward wrote an account of his experiences in Korea.
The remainder of the century passed without incident of special note, excepting the meeting of Koreans with Roman Catholic missionaries in Nanking, and the slight beginning of ​Christian teaching. In 1677 a census of the country was taken. It was estimated that the population was 4,703,505. This is almost as many as the recent census report gives, which is manifestly absurd. Even at that early time the estimate was doubtless far below the truth, and the discrepancy has widened rather than narrowed during the interval. Party strife continued, and the annals are full of the ups and downs of these selfish and suicidal factions. Native records say that it was in 1686 that foreigners first entered Korea to preach the doctrines of Christianity. We are not told their nationality, but they were probably Chinese. Nothing is said of this in Ballet's great work on the history of Roman Catholicism in Korea, and it is rather difficult to understand. It would hardly be found in the records, however, unless there was some slight ground for it. We are told that the doctrine made good progress at that time, but that some of the highest officials asked the King to send the foreigners out of the country.
The eighteenth century opened with the strife of parties at white heat, but there were bright spots in the picture. The great mountain fortress back of Seoul, called Pukhan, was completed in 1717, and the same King who put through this stupendous piece of work also made himself a wellnigh unique figure in history by prohibiting, under the severest penalties, the manufacture or sale of intoxicating beverages of any kind. For years the drinking of such liquors was practically unknown. It is said that special police were stationed outside the gates, whose duty it was to smell the breath of every passer-by. No sinecure this! The governor of one of the northern provinces was executed because he failed to observe the letter of this law.
With the year 1730 there began an era of grand reform in Korea. It bade fair to bring the land back to the standard set by the first kings of the dynasty. A mere list of the reforms instituted at that time will give us a glimpse at the condition of the people. The grandsons of all female slaves were declared free; irrigation reservoirs were built; a new model of the solar ​system was made, to replace the one destroyed during the Japanese invasion; the cruel form of torture consisting of bending the bones of the lower leg was discontinued; granaries were built to store grain for use in times of famine ; torture with redhot irons was done away; a war chariot was invented, having swords extending from the hubs of the wheels ; a detective force was formed to keep watch of officials; the size of whippingrods was strictly limited; the custom of branding thieves by striking the forehead with a bunch of needles and then rubbing ink into the wound, was abrogated; the three-decked war-vessel was done away with, and the swifter " Falcon Boat " was substituted; the length of the yardstick was carefully regulated and equalised throughout the country; the west and northeast gates of Seoul were roofed for the first time ; the use of silk was discouraged ; the corrupt mudang, or sorceress, class was outlawed; the great sewer of the capital was repaired and walled up; all the serfs in Korea were emancipated.
We are told that by this time the secret study of Roman Catholicism had resulted in the wide dissemination of that religion in Whang-ha and Kang-wun provinces. This caused uneasiness at court, and the King gave orders to put down the growing church. This was more easily said than done, and, as no deaths resulted, it is probable that little more than threats were indulged in. In 1776 the census of the country showed a population of 7,006,248, which was an increase of over 2,300,000 in a century.
This in itself attests the prosperity of the people. This rate of advance was probably very exceptional, and was largely due to the remarkably long and wise rule of King In-jong, whose reforms we have just recorded.
It was about 1780 that the scholar Kwun Chul-sin gathered about him a company of men and went into the mountains to study the doctrines of Christianity. They possessed a single copy of a Christian work. They one and all determined to adopt the Faith. About the same time another young man met ​in Peking the Franciscan, Alexandre de Govea, and was baptised. He brought back to Korea many books, crosses, images and other religious emblems. The town of Yang-geun is called the birthplace of Korean Roman Catholicism. In 1785 active operations were begun against the new religion, and a memorial was sent in to the King about it. The following year the embassy to Peking brought back many Catholic books. This was reported to the King, and a great stir was made. It was decided to cause a strict search to be made in future of all baggage of embassies returning to Korea. This same year marked one of the most disastrous scourges of cholera that ever swept the country. It is said that three hundred and seventy thousand perished. In Seoul alone there were eight thousand recoveries, which would indicate at least sixty thousand deaths, half the population of the city at that time.
It was not until 1791 that the government began to take extreme measures against the Catholic converts. It began with the execution of two men who had buried their ancestral tablets. From this it extended until, in the eleventh moon of the year, four high officials, who had embraced the new faith, were seized and put to death. In the following year the Pope formally put the care of the Korean church into the hands of the Bishop of Peking, and this was almost immediately followed by the sending to Korea of the first regularly ordained priest in the person of Pere Tsiou, a Chinese.
The end of the eighteenth century beheld a marked advance in the arts and sciences. Literature also came to the fore, and the King ordered the casting of two hundred thousand more printing-types like those that had been cast near the beginning of the dynasty. At the same time some two hundred and twenty thousand wooden types were also made. With these a large number of important works were published, touching upon law, religion, military tactics, ethics and the penal code.
The opening of the nineteenth century saw the government thoroughly committed to the policy of extirpating Roman ​Catholicism. The reason for this was the fear of foreign influence. It was not primarily because the government cared what religion the people believed. The Japanese and Manchu invasions, which came so close together, made the government feel that there was no safety except in keeping as far as possible from all outside influences. It is for this reason that the year 1801 saw such a sanguinary persecution. About thirty people lost their lives, among whom were two princesses and the priest Tsiou.
The two decades beginning with 1810 were full of disaster for Korea. Floods, pestilences and famines followed thick upon each other, and to this unhappy epoch is due the comparatively poverty-stricken condition of the country to-day. In 1832 an English vessel appeared off Hong-ju, and its captain, Basil Hall, sent the King a letter saying that he had come to trade. Permission was refused. As the ship bore the device " Religion of Jesus Christ," some of the Catholic natives boarded her; but when they found that the people on board were Protestants, they beat a hasty retreat. Some boxes of books were sent to the King, but he returned them. Two of the people on this ship were Lindsay and Gutzlaff, who were attempting to enter the country as missionaries, but were unsuccessful. Meanwhile M. Bruguiere, who had been made Bishop of Korea by Pope Gregory XVI, was trying to get into Korea across the northern border. In this he was thwarted by the Chinese priest Yu, who had succeeded in getting in, and was anxious to keep Bruguiere out, hoping himself to obtain supreme power in the Korean church. The bishop died while waiting on the border, but Maubant, who was appointed in his place, succeeded in entering the country in 1835. By 1837 two other French priests had entered, one of them being Bishop Imbert. At this time there were some nine thousand converts, according to their own reckoning. This was the signal for the beginning of a most sanguinary persecution. A house to house search was made. The three French priests were caught, and when they refused to leave the country ​they were declared traitors and executed. This was the beginning, and the worst elements in Korean character were let loose. Seventy people were decapitated, and sixty more died of strangulation or of stripes. This was but a fraction of the whole number that perished as a result of the persecution. The next ten years were filled with troubles that grew out of this, for the government did not lower its hand, but persevered in the attempt to thoroughly extirpate the hated religion. Of course this was impossible. In 1844 two more French priests entered the country by way of Quelpart, after desperate adventures by wind and flood. Two years later the French government sent a message to Korea complaining of the death of the three Frenchmen and threatening punishment, but this only excited the Koreans the more, for. it proved what they had already suspected, that the Roman Catholics had a political power behind them. This caused a new outbreak, and the two new missionaries were with great difficulty concealed.
In the summer of 1847 two French war-vessels, the frigate La Gloirc and the corvette La Victoricuse, came to the Korean coast to learn what had been the effect of the former letter. They both struck upon a mud-bank, and when the tide went down they broke in two. The crews escaped to a neighbouring island. The Korean government gave them every aid in its power, supplied them with food and other necessities, and even offered to furnish boats to take the men back to China. An English ship happened to pass, and it took the survivors back to Shanghai. The following year the Koreans answered the letter of the French, saying that the French priests had entered the country in disguise and had dressed in Korean clothes and consorted with men who were declared traitors. When apprehended, they had not given their French names, but Korean names, and when offered the opportunity of leaving the country they had stubbornly refused. Under these circumstances, the government asked what it could have done other than it did do. From the merely political and legal point of view, the ​Korean government had all the facts on its side, but from the standpoint of humanity they were wrong. We must admire the heroism that made these men stay and suffer with their coreligionists, but it would be wrong to say that the government was without excuse. They needed rather enlightenment than censure. The French were not satisfied with this, but the breaking out of civil war 'in France in 1848 put an end to all negotiations for the time being. A new king came to the throne of Korea in 1849, and he was of such a mild character that nothing was done against the Catholics during his entire reign, which lasted until 1863. During this time of quiet the numbers of the adherents grew from eleven thousand to twenty thousand. So far as the government was concerned, it was a time of general degeneration, an incapable king being surrounded by incapable ministers. Nothing of importance occurred until the news of the taking of Tientsin and the march on Peking by the allied French and English burst upon the court like a stroke of lightning from the clear sky. One can hardly imagine the state of terror into which the capital and the court were thrown. A mighty host of Western savages had dared to attack the citadel of the glorious Celestial Empire. It was indeed time to be up and doing. The Emperor might seek asylum in Korea ; so every approach should be guarded. The outlaw bands that infested the neutral strip between Korea and Manchuria might invade Korea; so the border forts should be repaired and manned. Worst of all, the foreigners themselves might invade Korea. The cities would be burned, the people massacred or debauched, and the depraved religion would be established. The army should be reorganised, the forts guarding the approaches to Seoul should be repaired, forts should be built on Kang-wha, guarding the river approaches to the capital, and, last of all, every precaution should be taken lest the foreign priests get into communication with their compatriots outside. The work began, but the news of the fall of Peking precipitated a panic, in which a large part of the people of Seoul fled to the mountains, while many tried to secure from ​the Roman Catholics badges of some kind that would secure them protection. But the excitement gradually subsided, and the defensive works proceeded with great rapidity. The King died in 1863, and a new regime was inaugurated, which presented a striking contrast to the one just ended. The record of this newreign is the story of the Opening of Korea.