A Fateful Audience: The 1727 Buddhist Birthday Proclamation

On May 24, 1727, the Yongzheng Emperor received news that a Portuguese diplomatic mission was approaching Beijing. The date coincided with Buddha’s birthday, prompting an extraordinary imperial commentary during court proceedings. Breaking protocol, Yongzheng delivered an unscheduled discourse comparing Buddhism and Catholicism:

“Today marks the Buddha’s birth anniversary, coincidentally as Western envoys approach with tribute. Since these events align, I shall share my thoughts during this interlude between memorials…” The emperor proceeded to critique Catholic theology, particularly the concept of God (“Tianzhu”), dismissing it as philosophically untenable while praising Buddhism’s emphasis on spiritual cultivation.

This unprecedented religious commentary revealed much about Yongzheng’s worldview. His carefully phrased rejection – “this contradicts reason” – masked a fundamental dismissal of Catholic doctrine. More significantly, the timing demonstrated awareness that the Portuguese delegation likely sought to reverse his anti-Christian policies, following his 1724 revocation of Kangxi’s 1692 Edict of Tolerance.

The Systematic Erosion of Jesuit Privileges

The Jesuits’ fall from grace began immediately upon Yongzheng’s ascension in December 1722. Within months, the new emperor restructured the Imperial Household Department (Neiwufu), removing all Jesuit astronomers from their official positions. Father Ripa’s memoirs recount how the Kangxi Emperor’s seventeenth son summoned the missionaries, bluntly informing them they were “no longer Neiwufu personnel” and would lose palace access – a devastating blow to their institutional standing.

This administrative purge severed the Jesuits’ three-generation connection to the throne. Since Matteo Ricci’s era, their influence had depended on direct imperial patronage. Stripped of official status, they became mere technical specialists, their social capital evaporating as courtiers distanced themselves. The nine-month interval between their removal and the 1724 nationwide ban saw missionary influence collapse completely.

Kangxi’s Succession Quagmire and Jesuit Miscalculations

The Jesuits’ catastrophic misreading of Qing succession politics originated in Kangxi’s prolonged succession crisis. After deposing his heir apparent Yinreng twice (1708, 1712), the aging emperor left the throne conspicuously vacant, triggering the infamous “Nine Princes’ Struggle.”

Missionary archives reveal their strategic alignments:
– The Deposed Crown Prince Faction: Jesuit ties to Yinreng through his uncle Songgotu dated to 1675. They viewed him as guarantor of Kangxi’s tolerant policies.
– The Intellectual Third Prince: Yinzhi supervised Western learning projects but exposed errors in Jesuit astronomy through independent observations.
– The Eighth Prince Faction: Yinsi enjoyed broad Manchu elite support, including from Kangxi’s uncle Tong Guowei. Later, attention shifted to the militarily accomplished Fourteenth Prince Yinti.
– The Fourth Prince (Future Yongzheng): Notably absent from Jesuit political calculations.

Crucially, the Jesuits failed to cultivate Yongzheng during his princely years. Unlike the intellectually curious Kangxi who ascended at age seven, Yongzheng assumed the throne at 45 with established Buddhist leanings and no exposure to Jesuit mentorship.

The 1722 Succession Controversy and Its Aftermath

Kangxi’s sudden death during a hunting trip spawned enduring legitimacy questions about Yongzheng’s succession. Key anomalies include:
– The absence of written succession documents
– The new emperor’s mother reportedly committing suicide in protest
– Immediate persecution of rival princes, including the exiled Fourteenth Prince
– Systematic alteration of historical records during Yongzheng’s reign

Jesuit involvement emerged through Father João Mourão’s testimony during Prince Yintang’s purge. His confession revealed active participation in succession politics, including lobbying for Yintang and contacting powerful general Nian Gengyao – evidence of deep missionary entanglement in court factions.

The Yongzheng Legacy: Cultural Isolation and Institutional Distrust

Yongzheng’s policies marked a decisive break from Kangxi’s cosmopolitanism:
1. Religious Policy: Elevating Buddhism while suppressing Christianity and folk religious movements
2. Administrative Centralization: Eliminating potential rival power bases through intense surveillance
3. Cultural Conservatism: Abandoning Kangxi’s intellectual engagement with the West

The emperor’s paranoid governance style – never touring beyond Beijing – reflected ongoing insecurity about his contested legitimacy. His dismantling of Jesuit influence formed part of broader efforts to eliminate Kangxi-era power structures.

Conclusion: A Pivotal Transition in Qing-Western Relations

The 1720s transition represented more than personal animus between Yongzheng and the Jesuits. It reflected fundamental shifts in Qing governance – from Kangxi’s pluralistic intellectualism to Yongzheng’s centralized orthodoxy. The missionaries’ failure anticipated later Qing difficulties in managing foreign relations, as their institutional knowledge and mediation capacity were irrevocably lost. This episode remains critical for understanding China’s complex trajectory toward 19th-century confrontation with the West.