Imperialism, A Study

territory, and the similar treaty in 1890, fixing boundaries for English, German, and Italian encroachments in East Africa, doubtless mark a genuine advance in the relations of the European Powers, but the objects and methods they embody throw a strange light upon the trust theory. If to the care of Africa we add that of China, where the European Powers have lately taken common action in “the interests of civilisation,” the future becomes still more menacing. While the protection of Europeans was the object in the foreground, and imposed a brief genuine community of policy upon the diverse nations, no sooner was the immediate object won than the deeper and divergent motives of the nations became manifest. The entire history of European relations with China in modern times is little else than one long cynical commentary upon the theory that we are engaged in the civilisation of the Far East. Piratical expeditions to force trade upon a nation whose one principle of foreign policy was to keep clear of foreigners, culminating in a war to compel the reception of Indian opium; abuse of the generous hospitality given for centuries to peaceful missionaries by wanton insults offered to the religious and political institutions of the country, the forcible exaction of commercial, and political “concessions” as punishment for spasmodic acts of reprisal, the cold-blooded barter of murdered missionaries for the opening of new treaty ports, territory at Kiao Chow, or a new reach of the Yang-Tse for British trading vessels; the mixture of menace, cajolery, and bribery by which England, Russia, Germany, France, and Japan have laboured to gain some special and separate railway or mining concessions, upon terms excluding or damaging the interest of the others; the definite assumption by Christian bishops and missionaries of political authority, and the arrogant and extensive use of the so-called right of “extra-territoriality,” whereby they claim, not only for themselves but for their alleged converts and protégés, immunity from the laws of the land – all these things sufficiently expose the hollowness in actual history of the claims that considerations of a trust for civilisation animate and regulate the foreign policy of Christendom,