Seoul and the cathedral in the early 1900s / Robert Neff Collection
On the rainy morning of May 1, 1886, the French warship Primauguet sailed into Jemulpo (modern Incheon) harbor. On board was Francois George Cogordan, the French plenipotentiary, and his staff, who had come to negotiate the French-Korean Treaty. Over the next couple of days, the harbor was filled with the booming of cannons as courtesy visits were made to the French warship by the captains of the other foreign warships.
On shore, the Korean government made preparations to escort Cogordan and his party to Seoul. Judging from the American warship’s logbook, many were anticipating a wet ride, but fortunately, the weather cleared on May 6.
According to an account published in a Chinese newspaper, the French mission, escorted by a detachment of French sailors and a guard provided by the Korean monarch, arrived in Seoul in the evening — presumably just before the closing of the city gates. It seems that most of the French rode in palanquins or chairs but Cogordan’s wife (Sophie Augustine Marie) may have been riding upon a horse. In his diary, Dr. Horace N. Allen, an American missionary-doctor in Seoul, wrote:
“The French plenipotentiary F. G. Cogordan arrived today. The French Minister’s lady rode on Mrs. Allen’s saddle. They will enter no negotiations till the Coreans promise to grant religious liberty.”
The French Legation in the early 1900s / Robert Neff Collection
As the French rode through the gate, they “were thronged by crowds of [Koreans] desirous to witness the strange arrival from another foreign country to visit their sovereign.” The French were then led to the former residence of Paul Georg von Mollendorff (a German who had once advised the Korean court) which had been “courteously prepared… arranged for their comfort in the European style.” It might be interesting to note that one of Mollendorff’s residences was reportedly haunted.
Over the next couple of days, preparations were made for the impending negotiations which were expected to be difficult as the French insisted on religious freedoms. According to the Chinese newspaper:
“All seemed going smoothly, when rumours of dissatisfaction at the proposed insertion of the Christian Clause in the treaty resounded through the city. Who the authors of all this threatening disturbance were is not clearly known, but it was not spontaneous, and, certain busybodies, not altogether Corean, were supposed to be its originators.”
A correspondent for a Japanese newspaper also commented about the hostility towards the “Christian Clause.”
“The King is favourably inclined to grant religious liberty, but the followers of the ex-Regent are so numerous, and so bitter in their hatred of Christianity (as represented by the Roman Catholic Church), that it is doubted by some whether it would be wise to grant it just now.”
The “French church has the bell that [resounds] all over [the city].” Robert Neff Collection
However, he pointed out that the Korean government had just recently purchased six Gatling guns to be used “around the Royal Palace and in the city” to enforce the law. He was convinced the French treaty would soon be signed, including the religious toleration clause.
In a letter home, the American representative to Korea, Ensign George C. Foulk, also expressed his desire for the French to receive their treaty but noted there was opposition:
“The French are here trying to make a treaty. They insist upon the free exercise of the Christian religion in Korea and wish to enter a claim to provide it in the treaty. The Koreans are frightened and sad over it, but I think the French would succeed, were it not for coercive influence being exerted by China against the clause. I am trying to help the French minister.”
Foulk blamed the opposition to religious toleration upon the Chinese influence, especially on the part of Chinese Minister to Korea Yuan Shih-kai, who “used every means in his power” to thwart the clause being added. However, Foulk overlooked the strong influence one of his fellow Americans had upon King Gojong.
On May 9, Allen noted in his diary that the palace interpreter came to visit him earlier that morning and asked some questions on behalf of the Korean monarch. He came to learn Allen’s opinion of Catholicism — an opinion that the American was more than willing to share.
“I thought it my duty to deal at length with the subject,” wrote Allen, and apparently spoke about the experiences China, Japan, Mexico and Spain had with the religion. He then went on to add, “[We] Americans are an independent people and look with disfavor on anything that tends to curtain our favor. Were we Catholics our President would be under the favor of the Pope.”
Allen then gave three reasons why he found the Catholic religion unacceptable. The first concerned prayers: “The Catholics worship and pray to the Virgin Mary, Mother of Christ, a woman.” The second was forgiveness. “[No] one but God can forgive sins, [but] they give this power to corrupt priests to whom all Catholics must confess their most private thoughts.”
However, it was his third reason which resonated the most with the conservative interpreter:
“[Catholic] priests are men with the same organs and passions as other men, they are not eunuchs and we [American Protestants] claim that it is not safe for women to go and confess to these men their secret thoughts and faults.”
Allen gloated, “This was a great argument with him and the whole conversation will doubtless produce its effect.”
In his missive to the State Department, Foulk noted that he had “cautioned [the American missionaries] individually against indiscreet impulsiveness in propagating doctrines. They expressed themselves as content to work in Corea in giving medical and educational assistance. With much tact and practical reason they have labored so as to secure the respect and kindly regard of the whole Corean people.”
In mid-June, 1886, Allen reported to his mission that the Catholic priests in Seoul “lead a very self-sacrificing life in their native disguise … [and were] disheartened at the failure of their ambassador to get the concessions they so much long for.”
The animosity to the clause by the handful of American Protestant missionaries in Seoul is somewhat surprising as they, too, would have gained the freedom to openly propagate. In the end, the Korean government came to a compromise in which the French were allowed to travel in the interior to study and teach language, arts and industrial skills.
Allen, who seemed more of a physician, consultant and diplomat than a missionary, was probably unaware that his own prejudices contributed to the restrictions imposed upon the American missionary movement in Korea.
Robert Neff has authored and co-authored several books, including Letters from Joseon, Korea Through Western Eyes and Brief Encounters.
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