On 21st August 1793, the Macartney embassy arrived in Beijing. In the royal hunting palace at Chengde (承德), Lord Macartney was to meet Emperor Qian-long on 14th September; however, he was unwilling to follow the ritual of kowtow, where individuals who were to appear before the emperor must kneel on both knees and bow their forehead to the ground. During the meeting, Lord Macartney genuflected once, touching one knee to the ground.

James Finn (1806–1872), who later became British Consul at Jerusalem, believed that as a result of this change, “new efforts should be made for opening up a communication with the Jewish colony of the interior; or, at least, for inquiring what had become of them during the interval of a hundred and twenty years.”

Missionary presence in China shifted from predominantly Catholic to Protestant.

Meanwhile, Consul Layton met a native from Kaifeng, Tie Ding-an, who shared much of what he knew about the Kaifeng Jewish community.

Tie Ding-an was a Chinese Muslim sergeant stationed in Xiamen. According to Consul Layton, Tie Ding-an was a “very decent, gentlemanly mannered man.”

Growing up, Tie Ding-an lived within a half-mile distance from the Kaifeng synagogue; he was relatively "well acquainted with the Kaifeng Jews." However, since he has been away for over five years, his knowledge was outdated, his relationships stale.

The information from Tie Ding-an gave the world a first indirect glance at the kehillah since Jesuit missionaries' expulsion from the city almost 125 years ago.

"In the Ming dynasty the Jews were rich, and their customs were as of old. One of the families of Kao keeps a large spice and perfumery warehouse; and Shi (石) has a large silk shop.” Tie Ding-an continued, one member of the Jin Clan holds high military rank.

While the Jews gave “their daughters to the Muslims; the Muslims do not give their daughters to the Jews.” The Jews were likely accepting of Muslim husbands because the children would still technically be Jewish, as per matrilineal descent.

There was confusion regarding which day of the week Shabbat was.

Content extracted from: Chinese Jews, William Charles White.

My Dear Sir, — After five years’ fruitless inquiries relative to the Jews at K’ai-feng Fu, I have at last met with a Chinese Mohammedan soldier, of the rank of sergeant, who is a native of K’ai-feng, and who has given me as concise and full information concerning this interesting branch of the Jewish family as I could expect to obtain.

This man whose name is T’ieh Ting-an, who fought at Woo-sung against the English in 1842, by the side of the imperial general, is now on the staff of the Admiral of Amoy; and at my request, and in answer to my questions, made the following statement. I took note of what he said, whilst he was speaking, and your little work, The Jews in China, was lying before me.

T’ieh Ting-an said —

“I am a native of K’ai-feng and a Mohammedan. I lived for many years within a half mile of the synagogue of the Jews there. My mother used to walk and amuse herself near the synagogue of my youth. It is now five years since I was at K’ai-feng. I am well acquainted with the Jews there. There in all eight families, amounting probably to one thousand persons. Two families remain perfect. These are the Kao (Gao) and Shih (Shi). The head of the Shih (Shi) family, although he has forsaken the Jewish rites, has rebuilt the synagogue (perhaps repaired it). One of the family of Chin (Jin) has been promoted by the Emperor to a high military rank. Six families have intermarried with the Chinese. Two families intermarry with Chinese Mohammedans only. The Jews give their daughters to the Mohammedans; the Mohammedans do not give their daughters to the Jews.

“The Jews do not know from whence they came, or the period of their coming to China. The Jews are quite Chinese in appearance. Their women exactly resemble the K’ai-feng women. They have all straight features like the people in the centre of China.

“In the Ming Dynasty the Jews were rich, and their customs were as of old.

“One of the family of Kao (Gao) keeps a large spice and perfumery warehouse; and Shih (Shi, Stone) has a large silk shop. His name is Brown Jade Stone. Stone is the family name.

“The synagogue has eight corners. I do not know the name of the Emperor who gave the Jews the synagogue. Strangers and carriers of pork cannot pass near the synagogue. On the right hand of the synagogue is an inscribed stone stele. There are two very large trees in front of the synagogue. All persons enter the synagogue by the two side doors. The large door is opened only on the last day of the old Chinese year; it is then thrown open from New Year's Eve until the evening of (Chinese) New Year's Day. There is one large room in the synagogue no one dares to enter. There is a high stone tablet with the names of all the leaders; another tablet up two hundred and fifty years since, with the names of all the leaders, and the name of the reigning Emperor.

“The synagogue is walled round. There is no 'Hall of Ancestors'. The inscription over the synagogue is Ch’ing Chen Ssu (Pure and Truth Temple). No one can enter the large doors. From the end of the street to the end of the Jews (enclosure) is 125 feet; from the lane to the synagogue is 80 feet. Two figures of lions are placed in the court, which is 80 feet long. In the synagogue is a yellow bundle, tied up in satin, which contains all the books of the Jews. The length of these rolls is the length of this table (2 feet).

“I have not seen what you describe to me, the Jews dwelling, or affecting to dwell under bowers of trees and flowers at an annual festival. I have not seen any of their ceremonies. There are no priests; there is not any form of worship. One rich man only takes charge of the synagogue . Not one Jew can read or write Hebrew at K’ai-feng. The Jews would never allow a book to be taken away.

“Some of the Jews say they ought to worship with both hands raised even with their ears. Some say with their hands extended before them, and pointing to the earth. Others with their hands joined in front of their breasts.

“If new books and writings were given to the Jews they would be gladly received. Not one Jew can read or write Hebrew. I recognize that (a Hebrew inscription shown) to be their writing. Some of the Jews say the sixth, and some that the eighth day is their Sabbath.”

Such is the statement of this Mohammedan soldier, who is a very respectable man, and a man of frank, open manners. I avoided to put any leading questions to him, and I implicitly believe every word he has told me.

I scarcely think it necessary to make a single comment upon it; it speaks for itself, and fully confirms your book.

The names of the three families — the length of the rolls — the two lions — the position of the synagogue —the measurement (given at a guess) of the length of the street — the care taken of the sacred books — the one large room no one dares to enter — are full and corroborative testimony of the Mohammedan’s veracity. And as you have the K’ai-feng Fu Chih in your possession, you may readily compare the sketch which I enclose with the site of the other buildings named in the Chih.

T.H. Layton.

Consul Layton suggests, money alone “will obtain information, and perhaps Sir Moses Montefiore or some wealthy Hebrew will pay for it.”

If Consul Finn wants to expedite matters, he might try sending "a learned Jew, disguised as a Chinese" to Kaifeng or simply keep writing to the kehillah "time and again." There was even another alternative as it was now possible to dispatch a courier directly from Xiamen to Kaifeng, but this, he hinted discreetly, will take money. "I will be obliged to you to tell me to what expenses I may go," he wrote, "if you wish me to send any special messengers to Kaifeng."

A fur merchant, the elder brother of a man who had been entrusted with letter delivery before, was going to Kaifeng and was willing to take the letter with him and deliver it personally to the Jews. Consul Layton was more than delighted and gave him a copy of Finn’s letter.

At this point, Layton had no further news other than the fur merchant's assurance that he had relayed the letter to the Kaifeng Jews. The fur merchant also delivered another letter that Sergeant Tie Ding-an wrote.

Consul Layton added, in the opinion of a Chinese clerk who worked at the Consulate in Xiamen and whom he highly respected, the Kaifeng Jews will almost certainly be afraid to receive a letter known to have been written by foreigners since this will leave them open to all kinds of suspicion on the part of their neighbours and authorities.

Consul Layton stressed the difficulty of travelling in China, "The great difference of local dialects throughout the various provinces of the Empire, the jealous and eager watchfulness of the mandarins overall travellers in the interior, the frequent questionings and searching which a traveller is liable to, and the danger which he might incur should the real object of his journey be discovered, all combine to make me believe that it would be many years before such a person could be found among the Chinese natives of Xiamen who would successfully undertake the task of a special visit to Kaifeng. I assure you that I do not magnify the difficulty; and were you resident in China, and a consul, you would find your every movement watched most narrowly."

Zhao Nian-zu was under the impression that the letter he was answering came from a Jew. When the two Chinese Delegates visited the community in December 1850, the Jews alluded to Consul Finn’s letter as having been sent to them by “a teacher of our religion.” The Chinese kehillah had this misconception probably because the original letter was written in Hebrew.

The content of the letter and the envelope that contained the letter was inscribed as follows, “From the Head of the Honourable Israelitish Synagogue with instructions to inquire in Sinew Plucking Lane in the Great Street within the Prefectural city of Kaifeng and give it to the Teachers of the religion in the Temple of Purity and Truth (the Kaifeng synagogue), to be by them opened.”

Finn acknowledged that “It was very natural for the Chinese writer to imagine that his answer, in passing through Xiamen, was to reach the Chief Teacher of the Jewish Religion.” However, without clarification on who this “Chief Teacher” was, it was only natural for the receiver to be the original author of the letter.

Their synagogue was in ruins. Poverty prevented the community from initiating its re-construction. The community had also been without a rabbi for several years. “Daily, with tears, have we called on the Holy Name. If we could again procure ministers, and could put in order our temple, our religion would have a firm support for the future, and its sacred documents would have a secure repository. This it needs no divination to be assured of.”

The preservation of the synagogue and the Holy Books was a matter of the utmost importance to Zhao Nian-zu, “for if much longer delay occur, not only will the synagogue have fallen into ruins, but we fear that the holy books may likewise be injured by decay.”

This letter from Zhao Nian-zu was the first direct source of information from the Kaifeng Jewish community since all missionaries were expelled from the country in 1724.

Content extracted from: Chinese Jews, William Charles White.

(On the envelope) — The inclosed letter to be delivered to His Worship Mr. Layton, H.B.M. Consul at Amoy, in the Province of Fukien, for transmission to the chief teacher of the Jewish religion.

K’eng-hsu year, seventh moth, thirteenth day. Sent from the street Hsiao-chieh.

(In the letter) — On the 23rd of this month of the K’eng-hsu year (1850) we received your valued letter, and acquainted ourselves with its contents.

In reply to the inquiries which you therein make, we have to state, that during the past forty or fifty years, our religion has been but imperfectly transmitted, and although the canonical writings are still extant, there is none who understands so much as one word of them. It happens only that there yet survives an aged female of more than seventy years, who retains in her recollection the principal tenets of the faith.

Morning and night, with tears in our eyes and with offerings of incense, do we implore that our religion may again flourish. We have everywhere sought about, but could find none who understood the letters of the Great Country, and this has occasioned us deep sorrow. But now the unexpected arrival of your letter fills us with happiness. We heard that a letter had last year been received by one T’ieh, from a country of the West (Hsi Yang), but this to our regret we never got sight of. However, the receipt of your present letter assures us that the holy religion (sheng chiao) contains still a germ of vitality, and that in the great English nation the history of its origin has not been lost. If it shall be possible again to erect our temple, it will give joy, not only to our community, but likewise the holy men of T’ien-chu (Judah or India?) will rejoice exceedingly. It will be needful, meanwhile, that the proceedings with a view to this end be conducted prudently and with caution.

Our synagogue (ssu) in this place has long been without ministers; the four walls of its principal hall are greatly dilapidated, and the compartments of the hall of the holy men are in ruins. The ablution chamber and the repository (for the scriptures) are in ruins likewise. Through the whole day have tears been in our eyes, and grief at our hearts, at the sight of such things. It has been our desire to repair the synagogue, and again to procure ministers to serve in it; but poverty prevented us, and our desire was in vain. Daily with tears we have called on the Holy Name. If we could again procure ministers, and could put in order our synagogue , our religion would again have a firm support for the future, and its sacred documents would find a secure repository. This it needs no divination to be assured of.

In our community the family of Chao (Zhao) has produced men who have been most distinguished, who have held offices in the government, been eminent in the arts, and enjoyed the imperial confidence. One of its members in former times, Chao Ying-ko (tou?), was an intendant in the Province of Yunan, and another, Chao Ying-ch’eng, was a General in the Province of Chekiang. (Note: Chekiang was formerly joined with Fukien under one Viceroy.)

This is the salutation of CHAO NIEN-TSU

Further communication is subjoined:

The festival days and days of worship in the synagogue are the following:

Second moon, fourteenth day. — Feast of dry wheat, or unleavened bread. Cakes called oil fragrance (yu-hsiang) are distributed to friends.

Sixth moon, tenth day. — Fires are not lit. This is called the fast of the Judges' gate.

Eight moon, twenty fourth day. — The scriptures are preached in the synagogue; the doors being closed, the scroll is opened out, and the scriptures read, — money, coloured red, is distributed.

Eight moon, first day. — Festival of the greater patriarchs or prophets.

Ninth moon, second day. — Festival of the minor patriarchs and prophets.

Sixth moon, first day. — Festival of escape (or deliverance) from the sword.

The holy personages of our religion are: A-tan (Adam), Nu-wo (Noah), A-wu-lo-han (Abraham), Yi-ssu-ho ke (Isaac), Ya-ho-chueh-wu (Jacob) The Twelve Patriarchs, Mo-she (Moses), A-ha-lien (Aaron), Yueh-shu-wo (Joshua), A-tzu-la (Ezra).

Our scriptures (T'ien Ching) have fifty-three division, the letters of the sacred alphabet are twenty seven in number.

The greater Scripture (Ta Ching) forms a roll upwards of twenty feet long. The lesser Scriptures are in single volumes. In the synagogue are worn a blue cap and shoes with soft soles. Our religion came to China from T’ien-chu, introduced by person who brought tribute of cotton and cotton cloth. We have now in the synagogue a map of the temple in T’ien-chu: at each of its nine gates are planted coloured standards; in the centre is a white jade stone, and in front are cotton trees. There is also a stream encircling the walls, near which are two large trees whose branches overhang the water. Daily at noon and midnight men climb the trees and cross the stream, in this way entering the temple for worship. This picture is preserved in our synagogue with great care; we should have wished to present our books and picture to the English, but we are unable to do this on account of our poverty. Should we be supplied with money, we would ourselves visit you, carrying with us these documents, and we should thus manifest our desire to recover the lost traces of our faith.

When our ancestors came to China they consisted of seven families, having the surnames of Chao (Zhao), Chin (Jin), Li, Shih (Shi), Chang (Zhang), Kao (Gao), and Ai. An enumeration of individuals has not been kept, neither has any account been preserved of those who were separated from our community.

Day after day, and year after year, have we maintained ourselves in the belief of the vitality of our religion, and the certainty that it would again flourish. How could any other than such a desire be entertained? And our sole hope was that after death our souls should return to the western region (His-fang) and be blessed!

It is well that your letter reached the hands of the present writer: had it been carried to others it might have remained unnoticed — his thoughts have long dwelt upon this subject. It is to be desired that some person be early deputed hither, for it much longer delay occur, not only will the synagogue (ssu) have fallen into ruin, but we fear that the holy books may likewise be injured by decay.

The subjoined are the names of persons who would mortgage or sell the synagogue building and materials: Chang Ching, Kao Mei-feng, and Kao Chin-yin (two brothers); Shi Sao-li and Chao Ning-te, have mortgaged portions of the building. Those who have pulled them down to sell are — Kao Puan, Kao Hsiao-te, and Chao Ta-chieh. If any person be deputed hither, measures should be taken to put a stop to the scandalous proceedings of these people.

(A postscript by Chao Nien-Tzu).

On 12th June 1851, Mrs Layton wrote to Consul James Finn (1806–1872), who was now based in Jerusalem, "You have waited long and patiently for the news of real import from Honan, and I have now the pleasure to tell you that, at last, an answer has arrived at Xiamen, brough by the fur merchant to whom the last of your letters was entrusted; and I will await your instructions respecting its transmission to you by post, for it seem something so precious to me that I shall hardly like to risk it when once safe in my hand…. The letter has been opened, and a copy taken, for the purpose of being sent to the Bishop of Victoria.… The expected Chinese letter, I hear, is directed to Mr Layton, and does not say very much more than we have already been told, viz. that the community of Jews have arrived at nearly the last stage of decay.”