The Gathering Storm: Origins of China’s Forgotten Catastrophe
The drought began quietly in 1876, a dry whisper across northern China that would grow into a roaring tempest of suffering. By 1877, the crisis had escalated into one of history’s most devastating famines, engulfing nine provinces and claiming an estimated 9-13 million lives. The province of Shanxi became the epicenter of this tragedy, where some districts lost over 90% of their population to starvation, disease, and desperate migration.
When news of Shanxi’s suffering reached coastal missionaries in autumn 1877, the reports described horrors surpassing even the severe famine they had witnessed in Shandong. The London Missionary Society’s Dr. Muirhead conveyed an urgent request from the Shanxi Relief Committee, asking if experienced famine workers would venture into the devastated interior. This call would set in motion a remarkable humanitarian effort that intersected with China’s complex relationship with foreign missionaries during the late Qing dynasty.
Answering the Call: Missionaries Venture Inland
Alfred Jones, recently transferred from Yantai to Qingzhou, joined the relief effort as financial manager. Together with his Chinese colleague Pastor Cheng – a remarkable convert who had baptized over 2,000 believers – they prepared to expand their mission into Shanxi. Pastor Cheng’s background as a former secretary during the Taiping Rebellion gave him unique insights into Chinese society that proved invaluable.
The decision to proceed was reached through prayer and careful consideration. As Jones reflected: “The Chinese might not accept Christianity through scripture, but helping alleviate their suffering would demonstrate the religion’s undeniable goodwill.” This pragmatic approach to missionary work characterized much of 19th century Protestant efforts in China, balancing evangelism with practical aid.
The Perilous Journey to Taiyuan
Traveling in November 1877, the missionary convoy faced brutal conditions. The mountain roads proved so treacherous with loose stones that riding mules became necessary. The cold was intense enough to freeze a heel during a mountain pass crossing. The loess cave inns that provided summer relief became winter sanctuaries, their heated kang beds offering rare comfort after days of frigid travel.
Taiyuan, Shanxi’s provincial capital at 3,000 feet elevation, presented a stark contrast to Qingzhou’s 200-foot altitude. The missionary’s small party carried only 2,000 taels of silver and a precious travel pass obtained from Li Hongzhang, the powerful Zhili Viceroy. Along the route, ghastly scenes unfolded – corpses torn by wild dogs and wolves, emaciated survivors crawling on all fours, and the constant specter of cannibalism forcing travelers to maintain armed vigilance.
Clash of Civilizations: The Missionary Meets Officialdom
The encounter with Shanxi Governor Zeng Guoquan (brother of the famous Zeng Guofan) revealed the Qing bureaucracy’s deep suspicion of foreign relief efforts. Fearing foreign influence during a crisis that traditionally bred rebellion, Zeng initially restricted the missionary’s movements despite his humanitarian credentials and official travel documents.
Zeng’s attitude reflected his brother’s earlier assessment that Catholic and Protestant rivalries conveniently neutralized each other’s influence. When pressed about relief distribution, Zeng suggested diverting funds to a Catholic orphanage – creating an early test case for inter-denominational cooperation in China.
Documenting the Apocalypse: A Firsthand Account
The missionary’s 1878 diary entries from southern Shanxi present one of history’s most harrowing chronicles of famine:
– January 28: A dying man blocks the southern gate of Taiyuan, surrounded by onlookers
– January 29: Four corpses encountered; a mother burying her son alone in the snow
– January 30: A well-dressed man starved to death; another collapses like a drunk in the wind
– February 1: Women’s corpses exposed to scavengers; youths aged 18 moving like 90-year-olds
– February 2: Naked corpses stacked like slaughtered pigs at city gates
– February 3: Only seven people seen all day – women conspicuously absent, sold off in caravans
– February 4: Reports of parents exchanging children to avoid eating their own
The systematic documentation included surveys distributed through Catholic networks, recording pre-famine prices, mortality rates (often exceeding 50%), and the near-total disappearance of livestock. These meticulous records would later shock Western audiences when published.
The Mechanics of Mercy: Relief Operations
As funds arrived (eventually totaling 200,000 taels, about £60,000), the relief operation developed sophisticated systems:
1. Silver Distribution: Melted and forged into small ingots (2-3 ounces) for family allocations
2. Village Registration: Officials identified neediest communities for targeted aid
3. Security Measures: Strict anti-banditry decrees maintained order amid desperation
4. Interfaith Cooperation: Catholic and Protestant workers coordinated distribution
The logistical challenges were immense. Transporting grain from Tianjin to southern Shanxi covered 800 li (about 266 miles), with mountain passes so narrow that camel caravans traveled at night while carts used daytime. The missionary even mapped elevation changes using a pocket barometer to understand transportation barriers.
Cultural Encounters and Misunderstandings
The famine exposed profound cultural collisions:
– Religious Rivalries: Catholics and Protestants competed for influence while locals prayed to traditional deities
– Monetary Confusion: Varying currency standards (82 cash = 100 here, 50 cash = 100 there) baffled relief workers
– Bureaucratic Obstacles: Officials initially blocked migration to Manchuria where food was cheaper
– Technological Resistance: Proposed railroads were rejected as potentially increasing foreign presence
One poignant moment occurred when starving villagers asked if Western science could induce hibernation to survive famine – a heartbreaking intersection of ancient Chinese medical theories and desperate hope.
The Aftermath: Legacy of the Relief Effort
The missionary work continued post-famine with significant developments:
1. Orphanages: Established for boys and girls, becoming centers of ongoing ministry
2. Literature Distribution: Christian texts circulated across 108 counties
3. Scholarly Engagement: Essay contests and targeted outreach to examination candidates
4. Aviation Fascination: The missionary’s observations of Shanxi’s terrain sparked early interest in flight mechanics
The relief effort’s impact was profound yet complex. While villagers reportedly wanted to enshrine the missionaries’ portraits in temples, official memorials omitted foreign contributions. The experience fundamentally shaped Protestant approaches in China, emphasizing:
– The need for better coordinated missionary efforts
– Greater cultural sensitivity in religious dialogue
– The importance of influencing educated elites
– Practical demonstration of Christian charity
Reflections on a Forgotten Catastrophe
The 1877-79 famine remains one of history’s deadliest yet least remembered disasters. The missionary accounts provide not just documentation of suffering, but a window into:
– Late Qing China’s administrative weaknesses
– Early humanitarian intervention principles
– China’s complex reception of Western ideas
– The roots of modern missionary strategies
Perhaps most significantly, these records preserve the voices of Shanxi’s millions of victims – the mothers burying children in snow, the elderly questioning why heaven punished them, and the communities that disappeared entirely. In giving them witness, the missionaries created an enduring testament to both human suffering and the fragile bridges built across civilizations in times of crisis.
The famine’s legacy influenced decades of missionary work in China, from literature translation efforts to orphanage networks. It also revealed the limitations of foreign assistance within China’s suspicious bureaucracy – lessons that would resonate through subsequent famines into the 20th century. Ultimately, this episode stands as both a tragedy of unimaginable scale and a remarkable story of cross-cultural compassion in the face of overwhelming despair.