When the missionaries were banished to Canton, A. D. 1665, they began to think of settling their differences; and three and twenty of them met to discuss the disputed points. Forty-two articles were then agreed to, as principles on which the mission was to be in future conducted. These stipulations were based on the decree of Alexander VII. sanctioning the ceremonies; in order, as they said, not to shut the door of salvation against innumerable Chinese, who would otherwise abandon the new religion. Soon after this, Navarette, who had joined in the agreement, renewed his reprobation of the indulgences, in which he was joined by many others; and in 1693, Maigrot, the apostolic vicar of China, issued a mandate, contrary to the bull of Alexander VII., declaring, that Tëen signified nothing more than the material heavens, and that the Chinese customs referred to were idolatrous. The opinion of Kang-he was now called for, and in 1700, that monarch declared, that Tëen meant the true God, and that the customs of China were merely political. Yet the decision of Maigrot was confirmed at Rome, by a decree of Clement XI., A. D. 1704. Thus the papal see again revoked its former opinion, and plunged itself into a contest with the emperor of China.
To settle this dispute, M. Tournon was appointed papal legate to China. The good intentions and zeal of this gentleman were unquestionable; but he was ignorant of Chinese etiquette and was influenced by a rooted antipathy to the Jesuits. He arrived in China, A. D. 1705, and promulgated the decree of Clement, prohibiting all Christian Chinese from practising the ceremonies which had been interdicted by the pope.
