Gornell University Library
Dthara, Nem Pork
CHARLES WILLIAM WASON
COLLECTION
CHINA AND THE CHINESE
THE GIFT OF
CHARLES WILLIAM WASON
CLASS OF 1876
1918
ornell University Library
John Chinaman at home :sketches of men,
JOHN CHINAMAN AT HOME
JOHN CHINAMAN AT
HOME
SKETCHES OF MEN, MANNERS
AND THINGS IN CHINA
BY
THE REV. E. J. HARDY, M.A.
CHAPLAIN TO H.B.M. FORCES
AUTHOR oF “‘ HOW TO BE HAPPY THOUGH MARRIED”
ILLUSTRATED
NEW YORK
CHARLES SCRIBNER’S SONS
153-157 FIFTH AVENUE
1907
a
le
ss wree
First Impression, 1905.
Second Impression, 1906,
Third Impression, 1907.
[All rights reserved.]
To
SIR HENRY BLAKE, G.C.M.G.,
A FORMER JUST AND ENLIGHTENED GOVERNOR OF HONG KONG
FROM WHOM AND FROM LADY BLAKE I RECEIVED
MUCH INFORMATION AND KINDNESS,
THIS BOOK IS DEDICATED.
oy
“Tf the time should ever come, as come it may, when the
far-distant West comes into close and practical competition
with the patient Chinese for the right to exist, one or other
will be behindhand in the race, and it is safe to venture the’
prediction that it will not be the Chinese!”—Village Life i
China, by Anruur H. Smits, D.D.
“You are all too anxious to awake us and to start us on a
new road, and you will do it; but you will all regret it, for,
once awaked and started we shall go fast and far—farther
than you think—much farther than you want!”—Wfn Hs1ane
(a celebrated Prime Minister of China).
‘‘When China is moved it will change the face of the globe.”
—Napouzon, at St. Helena.
“To me they are the most remarkable race on earth, and I
have always thought and still believe them to be the great
coming rulers of the world.”—Lorp WoLSELEY.
Preface
HEN I went to China I had a great ambition. It
was to gain the distinction of not writing a book
on that country. I failed to do this because of the fascination
of the subject, and my only excuse is that things Chinese are
so many and so complicated that there is room for every
independent inquirer and observer.
Many Europeans live in China for years without learning
anything of the habits and customs of the people. They tell
you that these are ‘‘ beastly,” and that they take no interest
in them. As for the ordinary globe-trotter, to him it may
be said, in the words of the prophet Isaiah, ‘“ Thou seest
many things but thou observest them not.” To take no
interest, however, in a nation that was contemporary with
ancient Egypt, Babylon, Nineveh, Greece and Rome, and
that has staying power in it still, is stupid. Though stupid
in other respects, I was not in this, for I heard, read, and
observed everything I could about a people who are always
peculiar though not always zealous of good works during the
three years and a half when I was Chaplain to the Forces at
Hong Kong, and when I was from time to time on leave of
absence in China proper. The villages in the New Territory,
where I often went on military manceuvres and field-days,
taught me much.
9
10 PREFACE
It was not necessary to solve the problem of China or
to give advice to the Foreign Office, as that has been done
by every writer who has spent two days in Hong Kong
and one in Canton. Only the everyday Celestial things
that interested and puzzled me when I first came out have
been described. It is a book for unlearned visitors to China.
I have not spoken of my work as Chaplain to the Forces, as
this has been done in a former book—‘‘ Mr. Thomas Atkins.”’
Whatever is said of China—a country which is a hundred
and four times larger than England—will probably be true
only of some parts. ‘‘ Customs differ every tenth li,” and it
would be impossible that a population as great as that of the
whole of Europe should all act alike.
To master the Chinese language thoroughly would require
“a head of oak, lungs of brass, nerves of steel, a constitution
of iron, the patience of Job, and the lifetime of Methuselah.”
How clever of the Chinese to be able to speak to each other!
I felt that unless Chinese were spoken in the other world it
would be no good in my trying to learn it.
But even those who know his language cannot get a China-
man to explain. Ask him why a thing is so and so. He
answers that it always has been that way, and if you are not
satisfied he thinks that it is you and not he who is unreagon-
able. Then the Chinese delight to astonish foreigners, and
freely lie in order to do so. An inhabitant of Canton being
told that the King of Great Britain was, on certain occasions,
drawn in a carriage by eight cream-coloured horses, answered
without a moment’s hesitation, ‘‘ China Emperor twenty-
four!”
Contents
te
CHAPTER I
PAGE
Hone Kone : , 5 ; : - 23
Meaning of the word and description—Population—No useless
restrictions—The furthest sentry-box of the British Empire—A
cosmopolitan Clapham Junction—‘ Green hills with sea scattered
amongst them”—The Botanical Gardens—Birds and insects—
Varied human beings—‘‘ Heard in the tram ’’—Climate—Cost of
living—‘‘ Distended with food ”—Bathing parties—Some civilians
nicer than others—Bachelor messes—Games—The races.
OHAPTER II
TienTSIN AND PEKING ‘ . ‘ ‘ . 33
Wei-hai-wei—From Taku Bar to Tientsin—Wanted his coolies—A
kaleidoscopic picture of military movements—A plague of flies—
Peking an old curiosity shop—Its walls—A screen against evil
spirits—Like a park—The Lama monastery—The Temple of
Confucius—Drowned in the streets—Civility—Street life—The
Temple of Heaven—Pontifex Maximus—The Hall of Fasting—The
Imperial and Forbidden Cities—Private apartments—The Summer
Palace—Looting and worse—Northern and Southern Chinese.
CHAPTER IIL
CaNntToN , 3 3 4 = 3 - 44
A proposal of mazriage—Pawnshops—‘‘ Mr. Marco Polo ”—
‘Doctor temples "—The five genii—‘‘ The Temple of Horrors”
11
12 CONTENTS
PAGE
—Pagodas—The largest mint in the world—The water clock—
The execution ground—The most unique sight in Canton—
Prisons—The greatest centre of gambling in the world—Many
kinds of workers— Signboards— Fati and Fatshan — Street
merchants—Names of streets—The boat population—The White
Mountains.
CHAPTER IV
On tHE West RIVER ; : s . 55
A bolt from the blue—Kong-Moon—How cold the tropics can be!
Pirates—Dutch Folly—A silk country—Rafts—Lepers—Objects of
interest—High-handed ladies—Soup and rats—Ducks—Tigers—
Wuchow—A “‘ pencil pagoda ”—Cheating boats—A fire.
CHAPTER V
Swarow, Amoy, FoocHow . ‘ ‘ 3 . 68
A general resemblance between Chinese cities—Wall literature—
Oysters—Mice steeped in honey—Pewter ware—People very civil
—Country round Swatow—Thatched men—Amoy celebrated for
its pigs, its graves, and its dirt—The Temple of Ten Thousand
Rocks—Pailaus—The Min River resembles the Rhine—The “ Bridge
of Ten Thousand Ages” — Soap-stone—Foochow a centre of
missionary effort—Apology for a good house—Not luxury—A
friend’s grave.
CHAPTER VI
Ur THe YANGTZE . ) ‘ . ‘ . 70
Shanghai the Paris of China—Chinkiang—Nanking—Vain repe-
titions—Water-buffaloes—Kiukiang —A wedding celebration—
Hankow, Han-Yang, and Wuchang—Between Hankow and
Ichang—Cheap labour—Ichang gorges.
CHAPTER VII
VinwaGe Lire : : ; z 5 . 80
Each village self-sufficing—Drastic measures—Overcrowding—
Thrifty husbandry—A Chinese village like matrimony—Lepers—
Stay-at-homes—Markets—No roads—Idols punished—Schools—
Respect for scholarship—Theatres.
CONTENTS 13
CHAPTER VIII
PAGE
. . e e . 90
The unexpected happens—Chinese practices which we think
absurd can be rationally explained.
Torsy-TURVEYDOM
CHAPTER IX
-Some CHINESE CHARACTERISTICS . ‘i ‘ - 95
Fashion and custom differ with locality—What would the Chinese
not do if they were unanimous ?—Fish-fights and cricket-fights—
The braying of a donkey stopped—The Chinaman’s expression,
his patience, his ability to sleep, his materialism, his integrity, his
dirt—Chinese proverbial philosophy—Natural orators—Conjuring
—Men ‘of resource—Two impressive things—Harly inventions—
Why do the Chinese not know more ?—Great at organising—
Guilds of beggars and thieves—Gambling propensities—Privacy
not respected—A debtor and credit account with Heaven—Want of
sympathy—Loss of face—Resemblance between the Chinese and
the English.
CHAPTER X
CuinesE Foop . - Z P F . 107
What a Chinaman does not eat is not worth eating—‘‘ That
belong cocky-loachee”’—‘‘ With soy sauce anything will go down”
—Flowers eaten as vegetables—Woman’s milk sold for aged
persons—Eggs one hundred years old—Hating one’s walking-
stick—Kippered rats—Even house rats are eaten—Cat and snake
restaurants—An overrated dish—A coolie can revel on twopence a
day — Method of eating—Filial gruel — Invitations — Chinese
hospitality—The attack begun again—Two good soups—Curious
dishes—Gratitude for repletion.
CHAPTER XI
MEDICINE AND SURGERY . , i 7 . 119
Chinese medicine horrible—They cure, however, the man who is
fated not to die—A recipe for ophthalmia—Large doses—A sort of
multum in parvo—Dosed to death—A Chinaman loves free
medicines—‘“‘It is his pig”-—‘‘ A little dragon inside me”—
Transforming medicines—To give courage — Blood bread —
“Dragon’s clothes”—An old remedy—The doctor’s shop—A
saying of Confucius—Pulses—Due proportions—Three classes
of doctors—Payment by results—Simples—Acupuncture—Too
patient—Jokes against doctors—Superstitious remedieg.
14 CONTENTS
CHAPTER XII \
PAGE
Cuinese CLOTHES . é r f ‘ . 130
Many changes of raiment required—Prince Chen—Special clothes
for every important occasion—Chinese clothes are in many
respects better than ours—Ladies, like insects, should wear
bright colours—Colours not thought to kill each other—Official
distinctions—A mandarin’s answer—Fans—Pockets—Boots and
shoes—Hair-dressing—Ornaments and paint—Dress of the poor
—A Chinaman’s toile-—The queue—Beards.
CHAPTER XIII
Houses AND GARDENS 3 : < ‘ . 138
The height of impertinence—A patriarchal encampment—In
harmony with surroundings—Inside « house—No concealment—
Houses as uncomfortable morally as they are physically—Chang
Kung—Chinese inns—Houseboats—The Yamen—No repairs—
A potter’s field—Landscape gardening—The flower hermit—
Floral calendars.
CHAPTER XIV
SERVANTS AND LABOURERS . ‘ i a . 147
Why do we call a male servant ‘‘boy’??—Chinese servants
conservative—In chronic indecision— Dirty cooks —Ingenious
ones—Zeal without knowledge—Wages—To bury a father or
catchee a wife—Peculations limited—Faithful servants—Never
surprised—Pidgin English—Best servants in the North—Thought-
readers—Cheap labour—Not ashamed of poor relations—A human
hen—‘'The Amah Brigade ’” — Co-operation — Pull-man-cars—
The 16th Lancers,
CHAPTER XV
BerrotHaL anD MarriacE , - 3 . 157
The most important of life’s duties—Wives married, concubines
loved—The go-between—Presents interchanged—Betrothed from
birth—Married to a tablei—The wedding ceremony—Teasing the
bride—Parents-in-law must be remembered—“ Sifting four eyes ” :
—Pretended reluctance—Mother-in-lawed—The seven reasons for
divorce—A paradox—Thought disgraceful for widows to marry.
3
CONTENTS 15
CHAPTER XVI
PAGE
‘ . . 167
Death and social position—No help given to the dying—More
light—* The devil who follows "—Like an Irish wake—Sacerdotal
ventriloquism—The first lifting of the coffin—A “ white affair ”—
When at the point of death Chinese put on their best clothes—One
reason why Chinese coffins are so large—A ‘‘ charming retreat”
—A favourite present—Uncomfortable graves—A mandarin makes
sure of a lucky tomb—“ Blood burial ”—‘* Won’t even leave his
carcase ’’—‘‘ Buying the water ”"—A hint—Flat beer.
Dears anp Burin
CHAPTER XVII
Mournine . s ‘ ‘ ‘ - . 176
Noisy grief—A ‘longevity picture ’—‘‘ Weeping tears of blood”
“ Cloths to cry with”’—In “dutiful grief ’’—Mourning for parents
—Expense of funerals—On the death of the Emperor—Confucius
on the obligation of mourners—The duty of an eldest son.
CHAPTER XVIII
Boys In CHINA ‘ . . ‘ : . 181
A proverb—Nothing so unfilial as to have no children—A boy is
petted and indulged for not being a girl—He gets a ‘‘milk
name” and several other kinds of names—Boys sometimes
dressed as girls or as Buddhist priests — Games — Bird’s nests
not robbed—Betting on flies and oranges—Boys work too much
and too young—First day at school—‘‘ Backing a lesson ’—Mere
memory-boxes — Writing — Long hours —Severity—Answer of
Mencius—Anecdote of—The trimetrical classic—Another school-
book—Filial service—The cap of manhood—Parental power—
What will the boy be?
CHAPTER XIX
Girts AND WoMEN. 3 : . : . 190
Girls do not count—Why boys are more valued—‘‘Girls may not
be drowned here ’’—Presents at the birth of children—A “rearing
marriage ”—‘ She is his wife”—Cruelty to child brides—Girls
sold cheaply—Sometimes a girl is only pawned—Hoped to be
born a dog—A scandal from which China is free—Hasily pleased
—Small feet—‘‘ What medicine am I to give them ?”’—The Ying
16 CONTENTS
and the Yang principles—Only a “ side issue ””—A ‘‘ Never-to-be-
married” sisterhood—A terrible sin—Concubines or ‘‘little wives”’
—The volubility of tongues—He had never chastised his wife—
Advice to girls—‘‘ That tallest devil!”
CHAPTER XX
Epucartion In CHINA a : ‘ : . 200
Germ of competitive examinations in China—The exceptions to
those who can compete—Respect for learning—An examination
enclosure—Severity of competition—Honours for those who
succeed—The examiners “‘ wash their hearts ””—Pons asinorum—
The last made first—Cheating—Tracts distributed by the charitable
tich—A noble maxim—Parables and novels with a purpose—Chess
—An elegant present—Reverence the characters—Lettered-paper
societies—Large books—Penny dreadfuls—Ignorance in excelsis—
Western knowledge—Christianity wanted.
CHAPTER XXI
CuHInESE MANNERS . . H ‘ ; . 213
Polished and punctilious—Would the Sermon on the Mount have
had a similar effect?—Let your movements be graceful and
deliberate ”’—‘‘ Short measure ”—‘‘ Politeness before force ””—Easy
to be rude—“ Little bit lie pidgin”—Salutations—A formal call
—‘ Neither boast nor grumble ”—Tea-drinking—“ Go slowly ”»—
Foot-binding—“‘ She more quiet ’—Uncut nails—Polite attention
—Friendly interesi—Pose and attitude—In honour preferring
one another ’—A missionary’s mistake,
CHAPTER XXII
Tar GOVERNMENT OF CHINA ‘ b . . 220
The “Son of Heaven”—His allowances—Yang Kuo—Chung’s
flesh-screen—A college of censors—A sensible arrangement—
Boards —Circumlocution— The theory of responsibility — The
squeeze system— Public appreciation Peacock’s feathers —
Mandarins, how distinguished—Bled by vultures—On the opium
couch—Pay, pay, pay!—‘ Bring me an honest man”—A large
and dilapidated house—‘‘He is neglecting his duty *—‘The
vermilion pencil ”*—How rank is shown.
CONTENTS 17
CHAPTER XXIII
PAGE
PUNISHMENTS ‘5 : 3 2 . 229
Theory and practice—Convenient vagueness—‘ Searchers ”—The
ideal of an emperor—A Chinese court of ‘ justice ’—Inducements
to confession—Ingenious tortures—‘ Will the foreign devil not
give me some opium?”’—Tenacity of life—An experience—An
execution—The Cangue—Have all Chinese nerves ?—Hells—A
female Nero—Reports on himself—Linchi—Punishments ordered
but not always enforced.
CHAPTER XXIV
CHINESE SoLDIERS . ‘ : : 940
Extract from the Ping Fa—The army in @ transition state—
“ Braves "—Pay of soldiers—Tricks and tactics—Qualities of a
good soldier—A military reform board—Coal-dust for gunpowder
—The army awakening—A visit to a barrack—The weak part of
the army—A military renaissance.
CHAPTER XXV
Tur RELIGIONS OF CHINA . : i < . 250
Polite to possibilities—Some answers of Confucius—Miracles of
good government—'‘ Heaven” was much to the philosopher—
Paid attention to the details of life—Laid no claim to originality
—Cautious and conscientious—The keystone of the system—
Senselessly overestimated—‘* Those who Know do not tell; those
who tell do not know ”—Self-emptiness—“ Pills of immortality”
—Doctrine of inaction—Darwin anticipated—We must be born
again—The ‘' Three Precious Ones.”
CHAPTER XXVI
FENGSHUI AND OTHER SUPERSTITIONS ‘ . . 262
Hard to grasp—The two currents—Geometric superstitions no
longer cope with financial considerations—A missionary’s answer
—From a fengshui point of view—The green dragon and the white
tiger—What are pagodas?—The geomancer—The almanack—
Sellers-of-lies—Palmists, spirit-mediums, and other humbugs—
Planchettes—The phrenologist’s answer—Superstitions connected
with birth, marriage, and death—Locked to life.
2
18 CONTENTS
CHAPTER XXVII
PAGE
Spirits 5 ‘i ; : : 2 . 271
Fly only in straight lines—A haunted house—A service of
exorcism—Fighting fiends with fire-crackers—Foolish fears—
Suicide—Prophylacties—Charms—Timidity ‘of spirits—A cash
sword—Propitiating evil spirits—In the hour of death—Three souls
—Punishment of dishonest priests—‘The Universal Rescue”
east—View of the intellectual capacity of spirits.
CHAPTER XXVIII
OvutsipE AND InsipE A TEMPLE . F - . 279
The buildings of a temple—A holy show—A confused idea—The
dust of ages—A mixture of fear and fun—The soul of an idol—
‘¢ Silks, porcelains, and fancy gods ”"—Use of a temple—The first
thing done—What is prayed for—Opium given—Tears of blood—
Patrons of vice—Animals worshipped—Also stocks and stones—
What meant by worship—Few services in temples—Not an easy
chair—Religious processions—Dragon boat and other festivals—
Trying to cheat God.
CHAPTER XXIX
Monks AND PRIESTS a ‘ - ‘ . 293
A contemptuous toleration—Good beggars—Roast duck for supper
—A‘‘purgatory pick-purse” traffic—A bank for the spirit-world—A
hint to Western clergymen—Hcclesiastical vestments—‘ Bald-
headed asses ”’—‘“‘ Buddha is such a kind god "'—Vain repetitions
—Praying-wheels and circulating libraries—No thought—Relaxa-
tions—‘ Need not buy rice’’—‘‘ Let-live societies "—A monastery
described—Nunneries,
CHAPTER XXX
New Year’s Day In Carina . ; . . 800
A capon’s destiny—Kites—The opening of the seals—New Year’s
wishes—Frightened by their faces—Decorations—The birthday of
every one—Official and other devotions—No one has an empty
mouth—Cathedral music—Gifts—Ladies break away from the
monotony of their lives—Resolutions made—Words of good omen.
CONTENTS 19
CHAPTER XXXI
PAGH
; ; . 3808
Without authority and without preparation—The selection of
missionaries—Objections answered—Testimony of Chinese them-
selves—Method of work—Humanising as well as proselytising—
Unpaid commercial travellers—China perfectly tolerant—Mission-
aries easy to attack—Even medical missions misunderstood—
_Curious questions—The ideal missionary—A ‘‘ London Christian ”
—Missionaries are not such fools as they look.
MISSIONARIES é ‘
CHAPTER XXXII
As THE CHINESE SEE Us . é 2 5 . 821
‘‘Foreign devils are very singular ’’—‘ Just like monkeys”—
«“That’s the devil’s house ’’—A foreigner is always suspected—A
bare skin as a mark of respect—Our European odour—Foreign
smoke and foreign dirt—The want of religion of foreigners—
‘Exceeding strange’—The Platonic intermingling of sexes not
understood—‘‘ And she hag manners too”—Morbid unrest—
Curious rather than useful.
List of Illustrations
IN A CHINESE STREET
KOWLOON .
SOUTH GATE, PEKING
LOO-MAN-TZE STREET, PEKING .
TEMPLE OF HEAVEN, PEKING
A LESS IMPORTANT STREET, PEKING
CANTON . .
FIVE HUNDRED GENII
THE TEMPLE OF HORRORS
A GORGE .
APPROACH TO A MONASTERY
AMOY . .
FOOCHOW . .
WHEELBARROW PEOPLE
WATER BUFFALO
A MULE LITTER.
ACTORS . .
BRIDGE AT PEKING
. Frontispiece
Facing p. 23
”
”
36
39
40
42
44
45
46
58
62
66
68
71
83
85
87
99
\
22 LIST OF ILLUSTRATIONS
A MANDARIN’S WIFE IN FULL UNIFORM . Facing p. 132
RECEPTION-ROOM IN A YAMEN-. , is 144
CHAIR COOLIES AND MARKET COOLIES. ‘ 153
A WEDDING CHAIR . ; F F i 159
CHINESE BRIDE’S VEIL ‘ : nf 163
STREET BOYS . ‘ ‘ ‘ - ) 183
SMALL-FOOTED MAIDENS . ‘ ‘ 5 194
ENTRANCE TO A PROVINCIAL EXAMINATION HALL 5 201
PART OF IMPERIAL PALACE, PEKING . ‘ » 220
AN AUDIENCE HALL, PEKING a ‘ ‘o 228
A CHINESE COURT ‘ 3 i 3 9 230
JAIL BIRDS IN CAGES . ‘ : 5 - 232
CHINESE SOLDIERS—OLD STYLE . F * 240
THE ALTAR OF HEAVEN, PEKING . ‘ si) 250
A PAGODA . . . . . 95 265
A TEMPLE ‘ . 5 F ‘ 9 279
A TEMPLE ‘ a ‘ ‘
in front lose their eyes because they should have seen and
prevented the crime. So engrained into the Chinese is this
theory of responsibility that it regulates their business and
private life; a bank manager holding his number one clerk
responsible for a mosquito getting into the net on his bed!
A magistrate generally does what he likes. In the city of
Kwang-yuan, for instance, the gate which leads to the
largest portion of the city has been closed for a hundred
years. The reason of this very inconvenient arrangement
is that the mandarin’s wife was unfaithful to her husband,
and ran away through that gate.
The edicts of Governors of Provinces often terminate with
such admonitions as these: ‘‘ Hasten! hasten! a special
edict.”” ‘Tremble hereat intensely!”’ ‘Lay not up for
yourself future repentance by disobedience.” ‘‘I will by
no means eat my words.”’ ‘‘ Harnestly observe these things.”
But if the mandarin will not eat his words, he may by
covetousness eat the people committed to* his care. As a
warning to him not to do this there is painted opposite
the entrance of every Yamen on a detached wall a monster
trying to swallow the sun. It is not their fault so much
as the fault of the system that many Government officials
deserve to be called ‘‘ bottomless purses.” In theory they
have not to buy their appointments but only to pass a good
degree examination; in practice, however, they have. The
number of successful candidates always far exceeds the
number of vacancies, so literati who have neither family
influence nor money are left out in the cold. Certainly they
may sometimes borrow money to buy a post, for it is a
recognised form of business, or rather of speculation, to
finance promising youths so that they may gain degrees,
and afterwards appointments which furnish good “‘ squeezing”
opportunities.
The first duty of the newly appointed mandarin is to pay
the bankers or syndicate who have run him; his second ta
THE GOVERNMENT OF CHINA 225
put aside the amount necessary to purchase a renewal of his
appointment, which is generally held on a three years’
tenure, or repurchase in case of dismissal; and his third
to save something for the time when he will cease to be
employed. After this he may begin to consider the public
interest. China can never have just administration of laws,
a strong army and navy, or anything that a Government
should have until she pays her officials properly. The theory
is that the superior man will always act as such, and that all
he needs is a living wage. So ridiculously little are officials
paid that they have to pay themselves by ‘‘ squeezing ”’ those
whose father and mother they profess to be. ‘‘ The greater
fish eat the smaller, the smaller eat the shrimps, and the
shrimps have to eat mud.” However, some mandarins
“squeeze ”’ much less than do others, and it is possible even
in a mandarin’s Yamen for life to be well led. When this is
the case the Chinese Zaccheus is much appreciated and is
presented with ‘‘a coat of many colours” by a general con-
tribution, or with an umbrella from “ten thousand of the
people.” This last is made of red silk or satin, has three
folds or flounces, and is inscribed with the names of the
principal donors in gold letters. Another compliment is for
the inhabitants of a town to ask a good mandarin for a pair
of his boots and hang them up over a city gateway, or
in a temple.
High officials in China receive rewards from Government,
but they are as little substantial as are many of the titles and
decorations in which our prominent politicians, or at least their
wives, rejoice. The Chinese would seem to think that fine
feathers do make fine birds, for civil and military officers get
as a mark of imperial approbation peacocks’ feathers, which
are of the one-eyed, two-eyed, or three-eyed kind, according
to the amount of honour it is intended to confer. The civil
mandarins are divided into nine grades, each of which are
distinguished by the colour of the stone or metal button worn
16
226 JOHN CHINAMAN AT HOME
on the top of the official cap, by the pattern embroidered on
the breast and back of official robes, and by the clasp on the
girdle.
Every magistrate must keep from thirty to three hundred,
according to the size of his district, lictors, runners, collectors
and ‘‘ watchers,” or police. These hereditary rogues, as they
generally are, pay and feed themselves on their warrants for
the most part. Every one, whether a criminal or a witness
who is ‘‘wanted on a warrant,’ is bled by the vultures.
With arduous and undefined duties, with executive judicial,
and at times even military functidns strangely intermingled, a
Chinese mandarin is dependent on his subordinates at the
best of times, but when he succumbs to the “Yin” or the
craving for opium, as many do, and spends half his time
on the opium-couch, rapacity and misgovernment go on
unchecked. /
Before beginning a law-suit one must pay to have a
petition written and presented to the mandarin. When the
case comes into court money must be given to the judge.
Your opponents find out how much was given, and add a little
more. You then go one better until “‘ justice’’ is knocked
down to the highest bidder. True, in Europe also the
longest purse generally wins a law-suit, but justice is not
ignored as it is in China. The favourite eunuch of the
Empress-Dowager used to be given about £1,000 for obtaining
an interview with that tigress.
Each of the eighteen provinces into which China is divided
is to all intents and purposes a distinct country. The viceroy
or governor is not interfered with so long as he maintains
a show of peace within his borders, and sends to Peking not
less revenue than his predecessors. He may rob, torture,
and kill as much as he pleases. The first means collecting
his salary; the second is supposed to extract truth; the
third—well, Chinamen are so many that the death of a few
hundred or thousand never seems to be of any importance,
THE GOVERNMENT OF CHINA 227
Still, there is.a limit even -to Chinese endurance. The
people, particularly the country people, will at times rise
and mob or even beat a mandarin whose oppression is more
than conventional. Should he complain to his superiors of
this treatment, they resent the trouble, and tell him that
if he cannot get on with the people he had better retire.
Several years ago some one denounced an under official to
Baron Liu, Viceroy of Nanking, who had made away with
seventy-five thousand taels. ‘‘I know it,” said the Viceroy.
“Why do you not dismiss him?” was inquired. “Bring me
an honest man and I will,’’ was the pathetic answer.
In the XXXIXth Section of the Book of Rites, it is
written, ‘‘ The men of old, in their desire to manifest great
virtue throughout the Empire, began with good government
in the various States. To achieve this it was necessary first
to order aright their own families, which in turn was pre-
ceded by cultivation of their own selves, and that again by
rectification of the heart, following upon sincerity of purpose
which comes from extension of knowledge.” The only thing
wrong in the present-day government of China is that the
officials, their families, and their dependents have little or
no knowledge, sincerity of purpose, or rectification of heart.
If left to themselves they will never make reforms. The
masses of the people are beginning to see this, and they will
see it more and more. China isa large, leaky, and dilapidated
house, and as the landlord will not repair it the tenants must.
If early rising had the virtue which some attribute to it
China ought to be the best-governed country in the world.
The official day of the Emperor begins at half-past four
o’clock in the morning, and if he is not out of his bed at that
hour there are eunuchs whose business it is to beat drums at
his door and call aloud remarks like this: “It is half-past
four o’clock and His Majesty is not up! He is neglecting his
duty!”
As soon as possible after rising the Emperor receives the
228 JOHN CHINAMAN AT HOME
members of the Grand Council and officials who require an
audience. Those of the latter who are high enough in rank
kneel on cushions when in his presence, the others kneel
upon the bare floor. Any particular remarks or directions
which the Emperor may make are added to State Papers
in red, commonly called ‘‘the vermilion pencil.”” When
the retinue of an official is met in the streets the rank of
the man escorted can be ascertained by observing the colour
and number of flounces on the umbrellas which are carried
before him. Only a Viceroy, Provincial Governor, Tartar
General, and two or three others are allowed as many as
eight bearers of the chair in which the great man sits ‘ like
an idol,” motionless, grave, and dignified. The chairs of
these high officials are covered with blue cloth, those of lower
ones with green. On leaving their Yamens and returning to
them high officials are saluted with three cannon. Preceding
them are two men wearing very ile ceremonial hats ; they
strike gongs at intervals a number of times according to the
rank of their master. Other men and boys carry red boards,
on which are inscribed the official’s titles or commands to the
people to keep silence and not to get in the way. Two men
also carry a trunk containing changes of clothing for the great
man. The lictors who clear the way wear tall black or red
hats made of bamboo splits, ornamented with grey feathers.
They carry chains, rods, or whips, to remind people of the
punishments which their master inflicts. In the capital of
the Empire the rank of officials is shown by the build and
colour of their Peking carts, and by the number of heavy,
brass-headed nails that are in the wheels.
‘When an inferior mandarin meets a superior he is bound to
go down a side street or by some other means efface himself.
Should this be impossible, the bearers of his large fans hasten
and hold them between the inferior and the superior, so that
with Chinese make-believe the latter may not appear to know
that the former dares to be in the same world with him.
‘92g abvd aonf az
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CHAPTER XXIII
PUNISHMENTS
Theory and practice—Convenlent vagueness—“ Searchers”—The ideal of
an Emperor—A Chinese court of ‘‘ justice "—Inducements to confession
—Ingenious tortures—‘‘ Will the foreign devil not give me some
opium ?"—Tenacity of life—An experience—An execution—The
cangue—Have all Chinese nerves ?—Hells—A female Nero—Reports
on himself—Linchi—Punishments ordered but not always enforced.
HE penal code of China, which dates from the beginning
of the present dynasty, is not more cruel than that which
prevailed at the same period in Europe ; but the provisions
which were made in China to mitigate the severity of the
enactments are now, as a rule, set aside. There is the usual
Chinese difference between theory and practice. The laws
are excellent, but the squeeze system stultifies them. This is
painfully illustrated (to the tortured man especially) by the
fact that although torture is limited to bambooing and
squeezing ankles and fingers by Chinese law, it is inflicted
in many other ways, in order to extract confession, upon
accused persons who cannot afford to buy impunity.
Witnesses are also tortured and are sometimes kept in
prison until it pleases the mandarin to try the case. No
wonder it is commonly said that a court is no place for honest
people. Here is another illustration of the fact that while the
theory of Chinese justice is good its practice is bad. Every
mandarin’s Yamen or official residence has in its courtyard
229
230 JOHN CHINAMAN AT HOME
a drum or gong, and persons suffering from injustice or
oppression may strike it till the magistrate comes out and give
an informal audience to the suppliant. And yet one common
proverb says, ‘‘ If you have right on your side and no money,
don’t go to the Yamen gate though it stand wide open,” and
another advises the dead to keep out of hell, and the living out
of Yamens. It is reported that the Board of Punishments
at Peking are, with the advice of German and Japanese jurists,
about to frame new penal laws. This is much wanted, for
the existing ones, though much better than those of most
ancient nations, are so vague that the Chinese may well say
that it is ‘‘ difficult to escape from the net of the law.’’ The
following enactment is a specimen: ‘‘ Whoever is guilty of
improper conduct, and such as is contrary to the spirit of the
laws, though not a breach of any specific article, shall be
punished at the least with forty blows.” It is said that in
the new code, which we hope will be more than a dead letter,
lingchi, or death by a thousand cuttings, and other inhuman
punishments will have no place.
In China there are no juries, and in theory there are no
lawyers but in practice there are a species of lawyers called
“ searchers.” These aid the judge by looking for a similar
previous case, and if sufficiently paid by the defendant they
can generally discover a precedent which enables his Lordship
to come to the desired decision. The judge or magistrate
begins with the assumption that the accused is guilty, which
saves trouble. He abuses the unfortunate person, asks unfair
and leading questions, and, in short, does all in his power to
realise the ideal of an emperor who said, ‘I wish my people
to dread the inside of Yamens as much as possible, so that
they may learn to settle their quarrels amongst them-
selves ””
A Chinese court of justice is literally a court; or rather
a courtyard, partly or entirely roofed over. The judge sits at
a large red table on which are black and red ink slabs, a sort
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PUNISHMENTS 231
of hammer, and a hollow cylinder. This last is full of tallies
or slips of wood, and according to the nature of the offence he
throws a certain number on the floor of the court. These are
taken up by the attendants, and five blows nominally, but in
reality only four, inflicted for each. This mitigation is an
“imperial favour” in conformity with the Chinese maxim,
that “in enacting laws, rigour is necessary; in executing
them, mercy.” Prisoners find by painful experience that it
is the opposite of this maxim that is practised. In a stand
behind are spears, swords, and other insignia of justice.
Every one addressing the court, except official persons, must
kneel.
The inducements which are used to make prisoners confess
guilt or disclose confederates are as terrible as those we used
three hundred years ago. One is called “‘ Monkey grasping
peach.” The man is suspended by one arm over a horizontal
bar, his other arm is passed down under one or both his legs,
and his hands tied by the thumbs under his knees. We will
not disgust our readers with details of such tortures as
smoking the prisoner’s head in a tube, cutting his flesh when
made to protrude through the interstices of a wire shirt,
whipping him with a scourge of small hooks. After a
flagellation sometimes the culprit is obliged to go down
on his knees and thank the magistrate for the trouble he
has taken to correct his morals.
But ordinary kneeling is in many cases thought to be a too
comfortable exercise, and so the prisoner is forced to kneel
upon chains. The Chinese will cut off a man’s eyelids and
chain him facing the sun, or pour boiling oil into his eyes.
At Peking one who was not a criminal, but only politically
disliked, was buried in earth up to his chin, then loathsome,
venomous creatures were inserted in an enclosure made round
his face and head.
In Canton and elsewhere in China attempt is made to
supply the deficiencies of police by inflicting terribly severe
232 JOHN CHINAMAN AT HOME
punishments upon those who are caught breaking the law.
A man who had bullied and annoyed some native Christians
was complained about to a magistrate bya missionary. Little
did the reverend gentleman know what he was doing. The
magistrate had iron rings driven over the knees of the
man’s doubled up legs, thus maiming him for life. The
missionary who told me this did not know why the
magistrate was so apparently pro-Christian. No doubt it
was in order that he might be troubled with no more
complaints. Lately a Hong Kong newspaper reported that
at a certain city two robbers were crucified and carried
around on the crosses.
Sometimes a woman, as punishment for adultery, is made
to stand in a cage, her head projecting through a hole in the
top, till death by exhaustion or strangulation ensues, or until
some one, seeking to obtain merit in heaven, puts into her
mouth sufficient opium to end her struggles. Ifthe sentence
is less severe, the supports are gradually withdrawn from
under the criminal’s feet, and he or she is choked more
quickly.
A friend told me that in Nanking he passed a man who
had been in this sort of receptacle for four days and nights.
The bricks upon which it rested had all been put aside so that
strangulation could finish its hitherto prevented work. ‘‘ Was
the man unconscious?’ I inquired. ‘‘So little so,” was the
reply, “‘ that he said to my interpreter, ‘ Will the foreign devil
not give me some opium?’’’ The tenacity of life which the
Chinese have is often a doubtful advantage. I heard a man
say that he saw three men who had endured the half strangu-
lation and whole starvation of these cages for three days and
nights, and that life was ‘still strong in them.” A native
Christian near Swatow was given fifteen hundred strokes of
bamboo canes to make him confess a murder which he did
not commit. A week afterwards he got a thousand more
strokes. The British Consul remonstrated when he heard
JAIL-BIRDS IN CAGES,
To face page 232.
PUNISHMENTS 233
of the case, and the man was let alone and has now quite
recovered.
Wandering one day through a magistracy in Canton I
came upon a horrid sight. A man was stretched across a
board, his two thumbs being fastened behind his back to his
two big toes. A torturer stood beside him with two bamboo
canes fastened together in his hand, with which he had beaten
the front of the thighs of the tied-up man until they were blue
and bloody. From the nose of this operator hung two cancer-
ous appendices, which probably procured for him his post, as
ugliness helps the tormentor’s work. Thejudge or magistrate
asked the prisoner, who moaned miserably, questions. They
were beginning to bring in other inducements to confession, so
I fled, and gladly paid the porter ten cents, which he demanded,
to let me out. My squeamishness caused mirth amongst the
Yamen runners, and they would show me some of the things
that constitute the “‘plant’’ of the justice business in China.
One implement was a piece of hard leather like the sole of a
shoe. This is used for striking a prisoner suspected of lying
upon the cheek and mouth, until sometimes the features are
so obliterated that the sufferer is said to have a ‘‘ pig face.”
This attention is paid much to women. We wonder if it was
with a piece of leather like this that the high priest Ananias
commanded St. Paul to be smitten on the mouth. Another
thing which the attendants pointed out to me, with a grin all
over their faces, was a short, hard stick. With a single blow
of this they can break an ankle-bone. One little instrument
seemed comparatively harmless, and yet it is sometimes
deadly. It is a piece of thin, flat bamboo. With this
innumerable taps are administered until the prisoner’s flesh
becomes pulpy and sometimes gangrenes. An English officer
told me that he saw a man get three hundred blows. There
was a pause after each twentieth blow, and the mandarin
asked the prisoner jeeringly to confess. ‘‘ Then,” said my
friend, ‘‘ they brought in a beam to go across the man’s legs
234 JOHN CHINAMAN AT HOME
and the guide whispered that four men would jump upon this
until the man confessed or his legs broke. I got sick and
left.”
And yet there are globe-trotters who can take snapshots of
such scenes, and I have even heard of a gaoler being bribed
to have a prisoner executed a day or two before his time, that
the dreadful spectacle might suit the tourist’s travelling
arrangements. The Chinese are obliging in these matters.
A friend of mine sent in his name to a magistrate, and said
that he wished to see a trial. The magistrate replied that
there wag none that morning, but that if he could wait until
the afternoon he would get one up for him.
However easy it is for a tourist to see torture or an execu-
tion inflicted in a Chinese city, we advise him, or even her,
not to do so. Aman known to the writer saw nine pirates
beheaded. ‘‘ The sight haunted me for weeks,” he said, ‘‘and
the worst of the show was the way children four or five years
old tossed decapitated heads from one to the other, and
putting straws into the blood, blew bubbles!” He described
the men who were to be beheaded as being carried to the
execution ground in baskets or crates, much in the same way
ag one sees pigs carried in China. Indeed, after the tortures
to which they are subjected, few criminals could walk. Their
hands were pinioned, and they were made to kneel side by
side in a row. One criminal, however, managed to spit in the
executioner’s face. A mandarin arrived, and sat down at a
table covered with red cloth. At a signal from him the
executioner commenced at one end of the waiting line, and
with his sword mowed off the heads as a boy cuts off with a
switch the heads of poppies in a meadow. Heads when cut
off are put in a bamboo cage and exposed in a public place.
An. aspirant to the office of headsman practises upon
turnips. He puts a black line round the vegetable, and aims
at cutting it in two there. Country practitioners bungle much,
and often take several chops. The fee of an executioner is
PUNISHMENTS 235
only fifty cents per head, but he does not do badly at that,
for business is generally pretty brisk. In a provincial town,
where a friend of mine lives, the gaol was becoming too full,
so the mandarin visited it to see what could be done. He
liberated the light offenders, and had the heads cut off all the
rest, thus giving to the gaol a fresh start in usefulness.
So great is the inconsistency, as it seems to us, in things
Chinese, that when the law is most cruel there shines out a
gleam of hope. It is enacted, for instance, that the life of a
criminal condemned to death is to be spared if he have
parents over seventy years of age and no brother over sixteen
to support them.
Almost the lightest punishment that is inflicted in China is
to be made to wear a cangue. This is a heavy wooden collar,
three feet wide, which prevents the wearer from lying down or
putting his hands to his face to drive off flies and mosquitoes.
It is locked on the neck of the culprit during the daytime, but
is sometimes taken off during the night. The name, resi-
dence, and offence of the prisoner are written on strips of red
paper, which are pasted on the front of the board, and he is
placed in the daytime usually in the vicinity of the spot
where he committed his offence. He begs his living, unless
his friends feed him, during his term of punishment, which
lasts from one to three months.
Then there is the double collar—a contrivance something
like a heavy door with two holes cut in it, by means of which
two criminals are bracketed together and are thus held fast,
frequently day and night.
Attached to the Yamen of a magistrate are a species ot
constable, or runner, whose duty it is to bring in those who
are wanted. If Sherlock Holmes fails to do this, his detective
powers are sharpened by a bamboo beating. To escape this
@ posteriori argument, the constable is wont to seize a near
relative of the suspected person, have him flogged, squeezed
in the fingers, boarded down upon a wooden bed, or in some
236 JOHN CHINAMAN AT HOME
other way persuaded to disclose the whereabouts of his erring
and straying younger brother. The officials about a Yamen
seem to be absolutely indifferent to the sufferings they inflict.
At Peking those sent out to arrest a suspected criminal on a
recent occasion brought no chain or rope to secure his hands,
so they nailed them to the end of the cart in which they drove
back.
Have all Chinese nerves? It would seem as if these
threads of pain and pleasure had been left out of some of
them. A friend told me that he saw a man coming out of a
Yamen holding his wrist, from which his hand had been
severed as a punishment for theft. He was smiling as if it
were a joke.
The Chinese call their gaols hells, just as the prison hulks
that were used in Great Britain less than a century ago
were called ‘‘ floating hells.’’ They are infested with vermin
and maggots that get into the wounds of the bound
prisoners.
Chinese gaolers purchase their appointments, as they did
in England in the time of Howard; and, as was the case
there then, they receive no other pay but what they can
squeeze from the prisoners or from the prisoners’ friends.
This is why the prisoners are from time to time taken away
from their fellows and return with bleeding limbs and so weak
as to be scarce able to crawl.
The gaolers will do anything for money, and nothing
without it. If you are sentenced to lose your head, and bribe
him, your gaoler can gefi some wretch under his charge to
offer himself as a substitute. Hearing that the gaoler wants
a head, a man who has no money and no friends to get him
out of prison, and who is almost starved in it, will say to his
custodian, ‘Give me a few good feeds, some samshu, and a
little money to gamble with, and-then you can have my head.”
In the north of China, in places not affected by foreign
criticism, a gaoler will exhibit four or five prisoners tied
PUNISHMENTS 237
together by their queues in a bamboo cage no larger than that
provided for a tiger ins mean menagerie. ‘‘ Any clothes on
them?’’ I asked one who saw this. ‘‘ Only loin cloths.”
‘Any sanitary arrangements?’ ‘None whatever.” The
absence of the last lately caused plague to break out in a
prison in Peking, so the authorities may do something now.
Indeed, I have heard that an edict has gone forth that the
prisons throughout the Empire are to be purified morally and
physically. We hope that it will be obeyed.
Less than a hundred years ago soldiers and sailors in
Great Britain were occasionally flogged to death, or so severely
that they died. The Empress-Dowager is in the same state
of civilisation now. Before I left China she ordered a man
who confessed that he was a would-be reformer to be beaten
to death with bamboos. A Hong Kong paper said that he was
beaten from four o’clock in the day until six. Then the flesh
was hanging off his bones, but as life had not left they
finished him by strangulation.
If attempting to poison her son, actually causing his
favourite concubine to be drowned, cutting off the heads of
coolies who had hidden treasure for her because dead men tell
no tales—if half of these and other stories one hears at
Peking are true, Tse-hsi must be a female Nero.
Every three years a mandarin has to make a report of the
faults he has committed during that period. This task he
might be suspected of performing in a very lenient manner,
but he knows that a similar account is being prepared in less
partial quarters, and that the discovery of any omission would
convert a venial offence into one of dark dye. If the man is
guilty, and also wise, he anticipates the order from Peking for
his arrest. Resigning his office, and providing himself with
a light wooden or paper cangue for his neck, with a small
chain for his hands, and, above all, with money to bribe, he
hastens to Peking. There he delivers himself in chains to
the proper tribunal, and begs of the Emepror the favour of
238 JOHN CHINAMAN AT HOME
examination and punishment. If the accused cannot buy off
capital punishment, the Emperor may be good enough to send
him a silk cord, which means, ‘‘ Strangle yourself.’”’ This is
very kind and polite of His Majesty, because strangulation is
more honourable than beheading by the executioner, as the
body is not mutilated. So important is it considered to obey
the command of Confucius to keep the body whole that the
relatives of a beheaded man will sometimes buy his head and
sew it upon his body. They believe that if he appeared in
the other world without a head his case would be prejudiced,
You lost your head, did you? Oh, then you must have
been behaving badly upon earth!”’
It is probably for this reason more than for its painfulnesg
that lingchi, or the punishment of being cut into a thousand
pieces, is so dreaded. As the victim, at least when it is paid
for, is drugged with opium, and dispatched with about the
third cut, though the other cuts are inflicted afterwards, this
death is not so bad as being starved and choked in a cage.
But how disreputable to appear in the other world with a
body in pieces! What standing could a man take in the
world to come if he had lost his feet in the present one?
Even the Son of Heaven blames himself. It is no unusual
thing for the Emperor in published edicts to ask Heaven’s for-
giveness for droughts, torrents, famines, and for other things
which he could not have prevented.
Swallowing gold-leaf is another way in which a mandarin
who has got into serious trouble commits suicide. It is
considered to be in almost as good taste as using the silk
cord.
Seeing in the local papers that lingchi, or the lingering
death, was to be inflicted upon a woman in the execution
ground at Canton, a man well known in Hong Kong went up
to feast his eyes on the sight. Being a mere man without
the nerves of a female globe-trotter, it greatly disagreed
with him, and he was ill for days after. He is one who, even
PUNISHMENTS 239
if he wished to lie, has not enough imagination to do so,
therefore what he told us on his return may be considered
substantially true. I could not listen to the narrative, much
less repeat it, but this is how the man who had ‘‘ supped ” or
breakfasted ‘‘ on horrors ” said the proceedings began. The
woman was bound to a cross, and the executioner “‘ cut from
her two steaks and threw them amongst the crowd.” The
human wolves fought for them and eat them up between them.
The narrator did not know whether this cannibalism was
because of hunger (there are always at least a million people
in China in a chronic state of starvation) or because the mob
thought that to eat the flesh of a criminal would add to their
strength or bring to them good luck.
It is only fair to remark before concluding this chapter that
the punishments we hear of in China are seldom inflicted,
some of them only in time of rebellion, and that very often
they are not ordered by a magistrate, but perpetrated by
leading villagers on their own account or by a gaoler in prison
to extract money.
The Chinese are not a people to be ruled by sentimentalism.
Some of the land and sea robbers are very desperate, while for
cool impudence a Celestial thief is unsurpassed. Here is an
example of the last quality. Several years ago, while the
Supreme Court of Hong Kong was in session, a man entered
with a ladder, which he placed upon a bench near the judge.
The judge asked him what he wanted. He said that he had
been sent to fetch the clock to be cleaned. In a rash moment
the judge said that, as he was upon the ladder, he might as
well take the clock. That clock never came back. Some of
the punishments mentioned are inflicted for kidnapping
children, and parents will always think that for that crime,
which is a very common one in China, the penalty ought to be
severe.
CHAPTER XXIV
CHINESE SOLDIERS
Extract from the Ping Fa—The army in a transition state—‘ Braves’’—Pay
of soldiers—Tricks and tactics—Qualities of a good soldier—A military
reform board—OCoal-dust for gunpowder—The army awakening—Visit
to a barrack—The weak part of the army—A military renaissance.
T would appear from the history and literature of China
that the Chinese were once a fighting people. The
following is an extract from the Ping Fa, or ‘‘ Art of War,”
written in the sixth century B.c. ‘If soldiers are not care-
fully chosen and well drilled to obey, their movements will be
irregular. They will not act in concert. They will miss
success for want of unanimity. Their retreat will be dis-
orderly (nothing about their advance !), one half fighting while
the other is running away. They will not respond to the
call of the gong and the drum. One hundred such as
these will not hold their own against ten well-drilled men.
A soldier must be well equipped. Ifthe cuirass is not close
set, the breast might as well be bare. Bows that will not
carry are no more use at long distances than swords and
spears. Bad marksmen might as well have no arrows. Even
good marksmen, unless able to make their arrows pierce,
might as well shoot with headless shafts.”
At the present time, so wide of the mark do the old style
of Chinese soldiers shoot that they might as well have no
rifles. Scandalously bad shots are, I believe, beaten with
240
‘OFS abnd aonf o7
‘HIALQ GIQ—S¥aIAION ASANIHO
CHINESE SOLDIERS 241
bambooes, but even this does not improve their aim. People
live quite near the targets on the practice ground at Woochow
on the West River; probably they think that the safest place.
Compare with the above, orders which long ago a viceroy at
Canton issued: ‘‘ The soldier who runs away or shrinks, or
whispers to a comrade when the enemy advances shall suffer
death. Powder, shot, and arrows must not be thrown away
ata distance, but reserved for closer action, as the want of
them when needed is like waiting to be slain with the hands
tied. The soldier who bravely kills an enemy shall be
rewarded, but he who lies concerning his own merits, or
usurps those of others, shall be decapitated.”
When Sun Tzti, who wrote the “ Art of War,” was discours-
ing one day with Prince Ho-lu of the Wu State, the latter said,
“‘T have read your book, and want to know if you could
apply its principles to women.” Sun Tzii replied in the
affirmative, whereupon the Prince took 180 girls out of his
harem and bade Sun Tzti drill them. He divided them into
two companies, and at the head of each placed a favourite
concubine of the Prince. When the drums sounded for drill
to begin, all the girls burst out laughing. Thereupon Sun
Tzu, without a moment’s delay, caused the two concubines in
command to be beheaded. This restored order, and ultimately
the corps was raised to a state of great efficiency.
So many kinds of soldiers are there in China that it is
difficult to characterise the army as a whole. There are
regulars and irregulars, foreign-drilled troops and local
militia. These last are not trained at all, or in a way that
is far behind the times. They only attend upon mandarins,
or act as police.
An attempt has been made to improve these police soldiers,
but though the new style wear a less stagy dress they know
very little more of police duties than did their predecessors.
I have seen them sleeping hours together in the daytime in
their shelter boxes. One of them will drive away beggars by
16
242 JOHN CHINAMAN AT HOME
a zealous application of bamboo to their shoulders, and then
hold out his hand for the ‘“‘ cumsha’”’ that you had denied to
your tormentors.
The armies of China (each viceroy and provincial governor
has one) are now in a transition state. While I have seen
Chinese soldiers who had no other weapons than spears and
blunderbusses, and no better clothes than beggars, I have seen
others with Mauser rifles, and even with waterproof coats which,
when a sprinkle of rain came, they put on proudly over rather
smart uniforms. In one place I saw soldiers being drilled
who were a great contrast to the ordinary dirty, untaught
‘‘braves,”’ only the instructors need not have kicked the
awkward ones upon the shins. The viceroy at Canton has now
got quite a respectable guard, with bugle band and all complete.
I have heard this band, and do not think that it could have
been organised in order to follow the injunction of an old
Chinese military writer: ‘‘ Spread in the camp of the enemy
voluptuous musical airs so as to soften his heart.”
The Imperial Guard at Peking consists of four thousand
Manchu troops that are not as worthless as the rest. There
are banners or corps of Manchu soldiers under Tartar generals
at important provincial centres, such as Canton, Foochow, &c.
The majority of these bannermen are flabby opium-smokers,
who are neither strengthened by exercise nor disciplined by
drill.
Then there is the ‘‘ Green Banner,”’ or Chinese army, sup-
posed to number 650,000 troops. So little confidence was
placed in these soldiers, that when rebels in China had to be
put down and foreign robbers checked, peasants were engaged
at a much higher rate of pay and complimented by the title of
“braves.” The “‘ soldiers ” were left to do garrison and police
duty and the ‘‘ braves”’ faced the enemy. Infact the Chinese
Government treated her regular army as the British Govern-
ment did hers in the South African troubles, only that the
Chinese soldiers were not required to fight. Chinese peasant
CHINESE SOLDIERS 243
‘volunteers’ got more wages and the title of ‘‘ braves,” as
our “volunteers ’’ got four shillings a day more than their
fellow combatants of the regulars, and were called “ gallant”
ad nauseam.
If the ordinary Chinese soldier, as distinguished from the
occasionally enlisted and comparatively well-paid ‘“ brave,”
had no stomach to fight, it is no wonder considering how
little used to go into that member. A soldier’s ration of rice
was, until recent army reforms took place, so reduced between
its departure from the public granaries and its arrival at his
mouth that it scarcely kept him alive. His pay was from
twenty to thirty cents a day nominally, but he did not touch
more than half that amount. The general took what he
considered to be his due out of the money provided for paying
troops, and passed it on to the next in command, and so on.
Very little was left for Tommy Atkins. The people who got
up the rebellions that were so common in remote districts
were generally soldiers dissatisfied because they were cheated
of pay. One reason why good rifles were not supplied to the
infantry or good horses to the cavalry is because the men
used to desert and sell them.
Not long ago the soldiers who took the field against
insurgents in the province of Kwangsi exchanged ammunition
with the enemy for opium, and both sides firing their rifles in
the air, engaged in sham battles. When other regiments
were sent to reinforce these worthless ones the names of the
regiments selected had to be kept a secret, as otherwise the
men would all have deserted. Indeed, a rebellion used some-
times to be got up by a military mandarin. That worthy
obtained money from the Government to enable him to provide
more soldiers and war material. Part of this he gave to the
leader of the rising to induce him to make peace, and the
rest he put into his own coffers. Neither did the clothing of
their troops trouble viceroys and provincial governors. Fans
and umbrellas were occasionally supplied to soldiers, but, as
244 JOHN CHINAMAN AT HOME
a rule, only parti-coloured jackets which could be easily slipped
on and off. On the back of the jacket the word “ping,’’ or
soldier, was inscribed. Without this label one might easily
have made a mistake. Should courage fail the warrior, he
threw off his jacket and retired into the comparative safety
of private life. Was there to be an inspection? Coolies
were hired for the occasion and put into blue and red jackets
and conical hats. Falstaff said that he could get linen for
his soldiers on any hedge; a military mandarin reversed this
and got men for his linen in every village. A general inspected
a regiment and lunched. When he was at the meal the
jackets of the inspected men were sent to another place and
put on coolies, who were then inspected.
Not long ago the people of Peking petitioned that a certain
regiment might be sent away and another brought in its
stead. The authorities were obliging. They ordered the
regiment to march out to a place about fifteen miles away,
change into jackets of another corps that were in readiness
for them, and then march back.
In several of the provinces the army was literally one of
dry bones. The names of men long dead were kept upon the
rolls, drawing pay and rations by proxy. The fewer soldiers
a provincial governor had the better were they supplied with
noisy musical instruments and unmeaning flags. Their
tactics seemed to have been to beat so many gongs and
exhibit such large colours that their foes might be too
frightened to attack. This was not so scientific, but it was
quite as brave as modern Western warfare, which consists in
finding the enemy and then hiding from him.
There have been for some years quite up-to-date forts and
guns in China, but there was always something wrong, and
perhaps the ammunition provided did not suit the gun. On
one occasion during the war between China and Japan
Chinese artillery had the enemy covered, but the guns would
not go off because coal-dust had been supplied instead of
CHINESE SOLDIERS 245
gunpowder. Out of two barrels of European powder, a
mandarin would make twelve. Only the outside ones of the
shells in his store would be real, and so on through every-
thing.
Quis custodiet ipsos custodes? The unreformed Chinese
soldiers are as a class deservedly hated, for they rob and
maltreat in every way those whom they are hired to guard
and benefit. The advice of John the Baptist to the soldiers
of ancient Rome was to do no violence to any man, and to be
content with their wages. The warning is needed by the
warrior in the backward parts of China, only in many cases
he gets no wages to be content with. He does violence either
to live or to fill his pipe with opium. In one town of which I
heard, there was a row between Protestant and Roman
Catholic native Christians—a sort of North of Ireland Orange
riot. Soldiers were sent not exactly to settle theological
differences but to keep the peace. The first day they
demanded rice from the inhabitants, but cooked it themselves
with their own charcoal, the second day they commandeered
both rice and charcoal, and the third day they forced people
to cook for them.
A Chinaman thrives in every climate. He seldom needs a
physician and can bear pain patiently. He can live upon
nothing and has little or no objection to dying. He is active,
sober, docile, and what he learns he never forgets. These
are the qualities of a good soldier. Given confidence in their
leaders and sure pay, Chinese soldiers would be first rate.
If England had taken all China in 1841 (considering her
opportunities her moderation is wonderful!) instead of only
Hong Kong, she could have made a Chinese army that would’
have held the world at bay.
I have seen the regiment we organised at Wei-Hai-Wei,
and no soldiers could drill better. They fought too in a
way that did them credit at Tientsin. As the persecutions
of 1900 showed that the Chinese had souls and could be more
246 JOHN CHINAMAN AT HOME -
than rice Christians, so the fighting of the same period
proved that they had in them the stuff of which good soldiers
are made.
The painful lesson which China learned when her soldiers
were knocked sky high by Japan, and the “insults ” inflicted
by foreigners, have induced her to more or less put her
military house in order. There is now at Peking a Military
Reform Board which is collecting money and promising great
things. A territorial system is to be introduced into the
province of Pechili, which is calculated to give a force of a
hundred and eighty battalions for three years’ service. Each
battalion will consist of men from one hein, or prefecture.
Next year schools are to be opened in the same province for
non-commissioned ofiicers, and a higher one at Peking for
officers. More attention is to be given to rifle practice, and a
special tax levied to buy arms and ammunition. Attempts to
organise commissariat transport and medical services have
been made. The newly formed corps of the Chinese army
carry on their ambulance material the Geneva Cross, so as to
place their wounded under the protection accorded by that
international convention. A college has been established for
training medical officers for the army. This adoption of
medical ministration will probably make the Chinese soldier
fight better, for what he used to dread more than death was
being left to die of his wounds. The Chinaman fears also that
he will be unburied, and that no one will make the ritual offer-
ings over a corpse abandoned on the field of battle. Quite a
number of Chinese youths are now being trained in the
German and Japanese armies for service in their own country.
‘Surely the fact that she sent two colonels to sce the last
military mancuvres in France shows that China is awaken-
ing.
ay there was no cohesion in the Chinese army, and
each commander acted with irresponsible light-heartedness
for himself, Now they are beginning to work together, but
CHINESE SOLDIERS 247
even if the widely separated provincial armies of China were
good, in the absence of railways they are of little use, as they
cannot be concentrated and sent quickly to where they are
wanted. The general introduction of railways will change for
the better the Chinese army, as it will so many other things
in the country. Not so many years ago there were in the
British army abuses and absurdities nearly as many and as
great as there are now in the Chinese. These have for the
most part disappeared, and China too, now that she has
wakened up, will purge her military system.
At Woochang, on the Yang-tze, there is a Military College
where foreign instructors, all or nearly all of whom are now
Japanese, teach embryo military mandarins.. At Han Yang,
on the other side of the river, there is an arsenal where, as at
Foochow, Tientsin, and other places, the latest guns are
turned out.
It would appear, indeed, from a recent memorial in the
Peking Gazette, that it is never considered too late for a
Chinese military officer to learn. The memorial was from
Viceroy Yuen Shih Kai, asking that a certain general should
be pardoned for deserting in action during the Kwangtung
insurrection, because when he was, after ceasing to be a
general, put as a student into a lately established military
academy, he was ‘‘ humble and thorough with good results.”
The memorial was acceded to and a pardon granted.
Soon after the outbreak of the war between Japan and
Russia, I saw Chinese soldiers being manufactured by the
thousand at Nanking, Woochang, and Ichang. They were
instructed by officers who had themselves been trained by
foreigners, chiefly Japanese. They were to go to the North
when sufficiently taught, and no doubt, if called upon to fight,
they would do credit to their teachers.
When the guards of honour that met the Viceroy, who
returned to Hankow during our visit to that place, presented
arms to his Excellency, they did not do so kneeling as used
248 JOHN CHINAMAN AT HOME
to be done by Chinese soldiers, but in the most correct
European fashion. It is said that there are at present as
many 2s 90,000 soldiers in China properly equipped and
trained by foreigners.
The Commissioner of Customs with whom I stayed at
Ichang, directed his Chinese secretary to make out a permit
for me to visit the barracks. I had to wait two and a half
hours until the secretary couched the large red paper, if not
red tape, document in language flowery enough to suit the
taste of a flowery land and a dilatory officialdom. I was
described as a ‘‘ universal instructor”’ in the British army.
A servant was sent to carry these credentials before me,
which he did raised to a level with his head. I was received
by some officers, and then tea and material for smoking were
served. After this we made a tour of the barracks, beginning
with the school, for all these up-to-date soldiers must read
and write. On the walls of the school were many maps and
portraits of the world’s great men. The only Britisher thus
honoured was Ruskin. There were also cardboards upon
which were shown every decoration and uniform of the
Japanese army. Pains seem to have been taken to impress
the Chinese recruit that Japan was the only enlightened
nation on earth.
The soldiers did their physical drill and athletic exercises
well, and evidently liked them. The barrack rooms were
small, but not crowded. I was told upon good authority that
these high-class soldiers were paid fair and regular wages.
They certainly looked well fed. They showed to me with
pride their arms and accoutrements, and these were in good
condition.
In winter the men wear a sort of tunic made of cheap black
material, trimmed with red. It is lined with khaki, so that
it may be turned inside out in summer, which seems to be a
warm and wasteful combination. Even the officers who
command these new soldiers have given up the flowing silk
CHINESE SOLDIERS 249
garments, horseshoe cuffs, embroidered breastplates, and
amber necklaces in which military mandarins rejoice, or did
rejoice, and are dressed in more Western military style.
Probably they are not subjected to corporal punishment as
are their brothers in the unreformed parts of the military
system. The officers, however, are the weak part of the
army. They are not as good as our non-commissioned
officers, nor will they improve until the Chinese cease to
despise the profession of arms. At present an ordinary
coolie may become an officer. When the soldiers of one
captain fied on the approach of the allied armies into
Tientsin, in 1900, he doffed his uniform, and earned money
by taking care of the horses of foreign officers. A Chinese
saying with regard to the military profession is, ‘‘ You don’t
use good iron to make a nail, or a decent man to make a
soldier.’ Well! it used to be said of the British army that
it was manned by the dregs of society, and officered by the
froth.
From what I saw of the new army of China I would say that
it is almost entirely under the influence of Japan. So great
is the admiration for the fighting achievements of that
country, that a veritable military renaissance is beginning in
China, and Japan has only to say to the army Do this, and it
will do it. It is not impossible that before very long the
Chinese army or armies may be organised in accordance with
the military system of Japan, and then if the officers can and
will lead, China will no longer be robbed and bullied by the
European Powers.
CHAPTER XXV
THE RELIGIONS OF CHINA
Polite to possibilities—Some answers of Confucius—Miracles of good
government—‘‘ Heaven ” was much to the philosopher—Paid attention
to the details of life—Laid no claim to originality—Cautious and
conscientious—The keystone of the system—Senselessly over-estimated
—‘‘ Those who know do not tell; those who tell do not know ’’—Self-
emptiness— Pills of immortality "—Doctrine of inaction—Darwin
anticipated—We must be born again—The ‘‘ Three Precious Ones.”
O nation has so many moral maxims as the Chinese,
but the Chinese do not pay as much attention to them
as they do to their stomachs and money-bags. The Chinese
care little for logic, so they give intellectual hospitality to
Confucianism, Buddhism, and Taoism—three systems that
are in many respects contradictory. They consider it safest,
in the uncertainty as to the best way of reaching the regions
of the blest, to take passage by all three of these religious
routes. Confucianism supplies the Chinese with morals,
Buddhism appeals to their spiritual nature, and Taoism to
their gambling interest in chance and luck. So polite are
they to possibilities that they admit any divinity at all likely
to be useful into their pantheon.
Confucius was born 551 3B.c., dragons and goddesses
assisting at the event. His father was either a military
officer or a district magistrate, and was over seventy years old
250
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THE RELIGIONS OF CHINA 251
when the future sage saw the light. Confucius inherited his
father’s great strength, and when he grew up his arms were
so long that they touched his knees. It was, however, his
mother who fornied his character, for he was left fatherless
before he had passed out of his boyhood. At fifteen his
“‘mind was set on learning.”
His marriage, which took place when he was nineteen, was
not a success ; he divorced his wife. Did the poor lady win.
a golf championship, exhibit her picture, write a book, or try
in any other way to win publicity? If so, Confucius would
never have pardoned her, for he laid it down that a woman
should not be heard of outside her own home. His wandering
life and uncompromising temper may have made him hard to
live with. After filling for a short time the offices of Keeper
of the Government grain-stores and Commissioner for the
imperial lands in his native State of Lu, he became public
teacher.
One of his pupils presented him with a cart and a pair of
ponies, and in this springless conveyance he set out to visit
some of the neighbouring petty States. Suggested reforms not
being attended to, Confucius returned to Lu, and after some
years became chief adviser to its ruler. Asked one day by this
person what kind of crown was worn by the Emperor Shun,
Confucius replied, ‘‘I do not know what kind of garments
Shun wore; but I do know the principles on which he ruled
his people. Why should not Your Highness inquire about
them?’ On another occasion, the Duke said to Confucius :
“‘T have heard of a man, who, on removing to a new house,
forgot to take his wife. Was there ever a case of greater
forgetfulness ?’’ ‘‘ Yes,” answered Confucius; “it is that
of the man who forgets himself.”
Miracles of good government are said to have been effected
during the Prime Ministership of the sage. Then precious
things might be dropped in the street without risk of mis-
appropriation, and shepherds would not give water to their
252 JOHN CHINAMAN AT HOME
beasts before driving them to market lest they should weigh
more than their real weight. Righteousness like this exalted
the State so much that neighbouring rulers became jealous,
and one of them sent to the Duke a present of fair women to
corrupt him. This stratagem proving only too successful,
Confucius left Lu and went, amongst other places, to Wei.
The Duke of this principality had married a licentious woman
called Nan-tsz. One day he drove through the street of his
capital with Nan-tsz, and made Confucius follow in another
carriage. Perhaps the Duke intended to honour the philo-
sopher, but the people saw the incongruity, and cried out,
“Lust in front and virtue behind!’’ Wei was no place for
Confucius; he left it and went to K’wang. Here he was
assailed by a mob. His companions were alarmed, but he
calmly said, ‘‘After the death of King Wan was not the
cause of letters and truth lodged in me? While Heaven does
not let the cause of truth perish, what can the men of
K’wang do to me?”
On another occasion when he was attacked by the band of
a certain Hwan Tui, Confucius observed, ‘‘ Heaven has pro-
duced the virtue that is in me; what can Hwan Tui do to
me?” ‘Heaven’? was much to the philosopher in all his
troubles. ‘‘ He who offends against Heaven,”’ he said, ‘‘ has
none to whom he can pray” ; and, again, ‘‘ Alas! there is no
one that knows me!” to which he immediately subjoined,
“But there is Heaven; It knows me! Ido not murmur
against Heaven.” By “Heaven,” however, he may have
meant only abstract right. One of the princes through whose
territory Confucius and his disciples passed asked who he was.
Confucius heard of this and said, ‘‘ Tell him I am a man who
in the eager pursuit of knowledge forgets his food, who in the
joy of its attainment forgets his sorrows, and who does not
perceive that old age is coming on.”
Confucius compared himself to a dog driven from his home.
He said, ‘‘I have the fidelity of that animal, and I am
THE RELIGIONS OF CHINA = 253
treated like it, but what matters the ingratitude of men?
They cannot hinder me from doing all the good that has been
appointed me. Ifmy precepts are disregarded, I have the con-
solation of knowing in my own breast that I have faithfully
performed my duty.”” The philosopher paid much attention
to the details of life, though his own life was very simple. He
ate little, but he always took care to have the proper sauce. His
love of order was shown by his never sitting on his mat unless
it were placed square. He drank little wine, wore plain clothes,
and spoke cautiously. On one occasion he drew the atten-
tion of his disciples to the metal statue of a man with a
triple clasp upon his mouth, which stood in the ancestral
temple at Lu. On the back of the statue were inscribed
these words: ‘‘ The ancients were guarded in their speech,
and, like them, we should avoid loquacity. Many words
invite many defeats. Avoid also engaging in many businesses,
for many businesses create many difficulties.’ ‘‘ Observe
this, my children,” said he, pointing to the inscription.
‘‘These words are true, and commend themselves to our
reason.” But Confucius did more than caution people about
words. He advised them to guard their secret thoughts, as
from these spring not only words, but actions. He said that
the superior man aims at nine objects: Clearness in seeing,
distinctness in hearing, kindness in his countenance, respect-
fulness in his demeanour, sincerity in his words, a reverent
earefulness in his work, search for information in doubts,
consideration of the consequences in anger, righteousness in
the aspect of gain.
Confucius laid no claim to originality. He was, he said,
only an editor and compiler of the works of the ancients.
However, he no doubt learned maxims from personal experi-
ence, such as the following: ‘‘ Reading without thought is
fruitless, and thought without reading is dangerous.”
‘‘Where there is no permanency, there is no rest; where
there is no rest, there is no meditation; where there is no
254 JOHN CHINAMAN AT HOME
meditation, there is no success.”” ‘‘ To know what we know,
and what we do not know is knowledge.” ‘‘ Have no friend,
who is inferior to yourself in virtue.” ‘‘ Virtue is the mean
between two vices.”
Confucius never tired of speaking of the beauty and
necessity of truth, and his ear was an obedient organ for its
reception. Cautious and conscientious, he would not commit
himself to theories of the supernatural. He taught that men
know nothing about the gods, but that they should live as if
in their presence. His definition of wisdom was, ‘‘ To give
one’s self to the duties due to man, and, while respecting
spiritual beings, to keep away from them.” When sick he
declined to be prayed for, saying that his praying had been
for a long time—by which he implied that a life well lived
was the best prayer.
When asked about a future life, Confucius answered,
** While you do not know this life, how can you know about
a future one?”’ A disciple desired to be instructed how to
die, and was told to learn to live well and then he would
know how to die. Asked if there were one word which would
serve as a rule of conduct for all life, Confucius replied, ‘‘Is
not reciprocity such a word?”
In Confucianism all virtues branch and blossom from the
instinct of filial love. It is the keystone of the system.
Let the best in the heart of a child go out towards its
parents, and that will pass by instinctive transitions into love
within the family, which again will pass into rectitude
towards mankind at large. Asked in what government con-
sisted, Confucius answered, ‘‘ When the prince is prince, the
minister minister, the father father, and the son son, that is
government.” After thirteen years of continued wanderings
the would-be reformer came home to die at the age of three-
score years and ten. He had suffered much, once being even
at the point of starvation. The sense of failure, however, was
what was hardest to bear. ‘‘ The kings,” said he on his
THE RELIGIONS OF CHINA = 255
deathbed, ‘‘ will not hearken to my doctrines; I am no
longer, therefore, of service upon earth, and it is time for me
to quit it.”
If Confucius was irrationally despised before his death,
since it he has been senselessly overestimated. When he
did or did not do the most ordinary things they are noted as
extraordinary. ‘‘ When in bed” he did not speak, but, at
the same time, ‘‘he did not lie like a corpse.” ‘He did
not eat rice which had been injured, nor fish which was
stale.”
The regard which the Chinese have for the ‘‘ uncrowned
monarch’ may be estimated from the following, which has
been translated from the Sacrificial Ritual :—
*€ Confucius! Confucius! How great is Confucius!
Before Confucius there never was a Confucius:
Since Confucius there never has been a Confucius.
Confucius! Confucius! How great is Confucius!”
His great influence may be accounted for by the fact that
his writings were used as text-books in schools and for
competitive examinations. From his childhood Confucius
showed ritualistic tendencies, playing with sacrificial vessels
and making ceremonial postures. When he grew up he was
scarcely less attached to forms and ceremonies. In fact, he
was a Chinese Lord Chesterfield. He taught the Chinese to
observe distinctions of rank and to be orderly and gentle.
He was ‘“‘content to live in decencies for ever.’ When in
the presence of Royalty he held in his breath as if he dared
not breathe. It is more to his credit that when he met a
blind person he saluted.
The writings of Confucius, in common with all Chinese
classics, are free from anything debasing. If they do not
ascend to heaven, they do not descend to hell. Confucius
has given to the world the Chinese version of ‘‘ the religion
of a gentleman.’ The agnosticism of Confucius was, perhaps,
256 JOHN CHINAMAN AT HOME
a recoil from the extravagant metaphysics of Laoutsze, the
founder of Taoism, whom he characterised as au ‘“‘ ignorant
good man.’ This judgment may have been formed because
Laoutsze acted on the principle that a sage knows how to
pass for a fool. The name Laoutsze may be translated ‘‘ Old
child.” The philosopher was born with white hair, and no
wonder, for the event is said not to have occurred until his
mother had carried him in her womb seventy-two, or some
say eighty-one, years. His complexion was, according to
tradition, white and yellow; his ears were of extraordinary
size, and were each pierced with three passages. On each
foot he had ten toes, and each hand was ornamented with ten
lines. Taoism signifies the way of living, the method of best
developing human nature. Some say that Tao was Reason,
and compare it with the Logos, or Word of St. John’s
Gospel; but in reference to its meaning Laoutsze himself
said, ‘‘ Those who know do not tell; those who tell do not
know.” The book called ‘Tao Teh King” which Laoutsze
left behind him, and which is the Bible of his religion, con-
tains only five thousand words. Along with much rubbish,
there is in it not a little that is good about the virtues of
humility and unselfishness, culminating in the precept which
even Confucius could not receive—to return good for evil.
To the not good,” he said, ‘‘I would be good in order to
make them good.”
Instead of asserting themselves, Laoutsze urged, his dis-
ciples to strive after self-emptiness. His favourite illustration
was that of water, which seeks the lowliest places, but which,
at the same time, permeates everything, and by its constant
dropping pierces even the hardest substances. Emptiness,
by which he means freedom from preoccupation and all
selfish motives, is indispensable for the reception of truth.
The Taoists taught that people become spirits, and are happy
in a future world. On one occasion they fought well for an
Emperor. Instead of giving to them the earthly rewards for
THE RELIGIONS OF CHINA = 257
which they had contended, he told them that they were spirits,
and would be rewarded in the spiritual world.
Those, however, who were content with their portion in
this life had only to take a dose of the elixir of life which the
Taoists professed to have discovered, and they might defy
death. The last enemy was powerless against their “ pills
of immortality.” Laoutsze was as great a believer in non-
interference by the State as was Herbert Spencer, and when
we think of the fussy, must-do-something people who annoy
their neighbours in the Western world, and of the mis-
chievous philanthropists who demand that everything should
be regulated by Government—when we think of these faddists,
Laoutsze’s doctrine of inaction is very attractive. He enun-
ciated it as follows: ‘‘Do nothing, and all things will be
done. I do nothing, and the people become good of their
own accord.” Using a wheel as an illustration, Laoutsze
taught that ‘activity pivots itself upon a centre of rest.”’
When a man can put to rest every desire and become one
with the principle of quiescence that animates the universe,
he is able to enter into its secrets and to emulate its wonders.
The following extract shows that Laoutsze held with Solomon
that ‘‘ the day of death is better than the day of birth,” and
with Shakespeare that we are ‘‘such stuff as dreams are
made of”’: ‘‘ Before death comes we shrink from it, as the
maiden betrothed to the prince of a neighbouring State once
shed tears at the thought of leaving her native soil and going
to dwell amongst strangers. But when she found herself in a
palace and surrounded by beautiful things, she laughed at the
folly of her past tears. When death has taken place, who
knows but that we may laugh at the ignorance which made
us dread it? There is no certainty in knowledge, and the
love of life, as well as the fear of death, may both alike have
been mistaken. The man who dreams in the night that he
is at a banquet wakes up in the morning to disappointment,
and the man who dreams in his slumbers that he shed tears,
17
258 JOHN CHINAMAN AT HOME
wakes up to find that a day of festive hunting is before him.
Till the morning breaks there is no test to which a dream
can be submitted. A great awakening is before us, and then
we may know how much of a dream the present life has been.”
But though Laoutsze did not value life or fear death,
he was averse from war, considering that the least glorious
peace is preferable to the most brilliant successes of war, and
that the most brilliant victory is but the light from a con-
flagration.
So much has Taoism degenerated that it is now little
better than a system of fortune-telling and an emporium of
incantations against evil spirits.
In 250 B.c. eighteen Buddhist missionaries came to China,
and they are now commemorated by having their images
placed in most large temples. However, inquirers into the
missionary problem of that time would have called the Bud-
dhist propaganda in China a decided failure, for it made scarcely
any way for three hundred years. Then it was introduced
at Court, and adopted by the Imperial Government. By
means of this State aid it grew and spread. Buddhism was
a beautiful religion when it came to China, but it was soon
debased by being mixed with Taoism and with an idolatry,
like itself, also imported largely from India. The men who
handled it were poor representatives of its founder. The
Buddhist Scriptures have suffered even more than the Chris-
tian from superficial expositors. Unable to discover the
truths underneath myths, symbols, and parables, they have
mistaken the outer form for the substance, the shell for the
kernel. It is said, for instance, that out of water rose
a lotus lily, and out of this the universe; but this was only
a simile conveying the idea that as the lotus grows from a
seed beneath the water, so each single universe is evolved out
of a primitive germ, the first origin of which is veiled in
mystery. Everything rises into existence and ebbs away
again, is evolved and disappears in an eternal circle. Darwin
THE RELIGIONS OF CHINA 259
was anticipated by more than two thousand years. When asked
how the first world began, and whence came that eternal law
of ceaseless reproduction, Shakya Muni said that the solution
of the mystery was beyond the understanding of the finite
mind.
Buddhism accounts for the inequalities of earth by its
doctrines of heaven, purgatory, transmigration, and nirvana.
Instead of a fixed heaven and hell for which no one is good
enough or bad enough, it proclaims a heaven and hell of
many mansions. Each person goes to his own place—to the
place which he has prepared for himself.
‘*Qur deeds still travel with us from afar,
And what we have been makes us what we are.”
He that is holy will be holy still, and he that is filthy will
be filthy still. A good man will be born again better and
higher ; a bad one will be transmigrated into, say, a hard-
worked ass or an unclean cur, or perhaps will vegetate only
as a plant. He who is without desire, dead to himself, he
alone truly lives. The path of deliverance lies in the renun-
ciation of self, in the extirpation even of the desire to live.
Until this is effected we must be born again. Shakya Muni
was a spirit in prison 550 times—that is to say, he went
through this number of incarnations before he escaped from
the dizzy round of birth and death and attained to nirvana, or
exemption from birth.
The ‘‘ Three Precious Ones ’—that is, Intelligence, Law,
and Church personified in Buddha, or, as they are described
by the ignorant, Buddha Past, Buddha Present, and Buddha
Future—are three images placed side by side, which are
nearly always found in Buddhist shrines, as the ‘‘ Three Pure
Ones”? are in Taoist temples. You know Shakya Muni
(Intelligence) by the curled hair and curious bump on the
top of his head. The second statue (Dharma, .e., Law) has
260 JOHN CHINAMAN AT HOME
four hands, two of which are folded in prayer; the third hand
holds a rosary, and the fourth a book. The third statue
(Samgha, ¢.e., Church) is two-handed, one hand resting on
its knee, the other holding a lotus flower.
The birthday of Shakya Muni—the day upon which he left
the house of his parents and the day upon which he became
Buddha the enlightened and entered into nirvana—are the
three great festivals of Buddhism. Then there is the greatest
amount of chanting, of prostrating, and of marching back and
forward and round and round on the part of priests in the
temples.
Of the five commandments of Buddha, ‘‘ Thou shalt not
kill any living thing; thou shalt not steal; thou shalt not
commit any unchaste act; thou shalt not lie; thou shalt not
drink any intoxicating liquor,” the ordinary Chinese Buddhist
obeys whichever suits him, just as those who profess and call
themselves Christians do in reference to their Ten Command-
ments,
At the present time Buddhism is simultaneously derided
and advocated, neglected and espoused by the Chinese. Its
many inventions are decried by the learned and laughed at
by the profligate, but more or less patronised by all. Its
mystical atheism cannot satisfy the soul that thirsts for the
living God.
Europeans who find it easier to worship from afar than to
attend a place of worship near them, are now coquetting with
Buddhism as with a fashionable beauty. They notice prac-
tices in later Buddhism which resemble Christian institutions,
and they say that the latter were copied from the former.
This borrowing theory can be disproved by one well-ascer-
tained fact, which Dr. Eitel states in these words: ‘‘ The
whole canon of Buddhist scriptures was compiled and fixed
in writing between the years a.p. 412 and 482, or at least
seven hundred years after Buddha’s death. There is nota
single Buddhist manuscript existing which can vie in antiquity
THE RELIGIONS OF CHINA 261
and undoubted authenticity with the oldest codices of the
Gospels.” As to the beauty of holiness, there is little of this
in the degenerate Buddhism which those who live in China
see.
The Chinese say that Confucianism, Taoism, and Buddhism
are one, and certainly there is not much to choose between
the last two. Both are thieves, like so many of their votaries.
Taoism stole the worst features of Buddhism, and Buddhism
stole the best features of Taoism. All three religions agree
in this: that they give no light as to the character and inten-
tions of the Ruler of the Universe.
Perhaps we ought to say, before concluding, that there are
some 20,000,000 Mahommedans in China, and that these,
with the native Christians, are the only Chinese who believe
in and worship God in our sense of the word. If it be diffi-
cult to discover the number of real Christians in Great
Britain, as is proved by the ‘‘Do we believe?’ correspond-
ence in the Daily Telegraph, how much more difficult is it to
ascertain how many are in China? It is said that the Roman
Catholic Church has about 500,000, and that there are some-
thing like 150,000 Protestants.
In the next four chapters we shall describe the state of
religion, or rather of superstition, as it actually is: its prac-
tice, and not merely its theory.
CHAPTER XXVI
FENGSHUI AND OTHER SUPERSTITIONS
Hard to grasp—The two currents—Geomantic superstitions no longer cope
with financial considerations—A missionary’s answer—From a fengshui
point of view—The green dragon and the white tiger—What are
pagodas ?—The geomancer—The almanack—Sellers of lies—Palmists,
spirit-mediums, and other humbugs—Planchettes—The phrenologist’s
answer—Superstitions connected with birth, marriage, and death—
Locked to life.
‘O superstition has had a more cramping effect upon the
mind and life of a people than that which is known in
China as Feng- or Fungshui. The word means, literally,
wind and water, and certainly the system is as hard to grasp
as are wind and water. Fengshui may have been nothing
more before the geomancer impostors, the ‘“‘wind and water
doctors,” got hold of it than an instinctive groping after
sanitary science, and the attention which the Chinese pay to
soils, aspects, water, and other potent natural influences is
wiser than the neglect of them which is shown by many who
consider themselves more scientific. Fengshui is terrestrial
astrology. What astrology is to the student of stars feng-
shui is to the observer of the surface of our planet. The
features of the globe, say its professors, are the reflex of the
starry heaven and foretell the fortunes of men no less than
does the latter. They also teach that these fortunes are
influenced by two currents that run through the surface of the
earth. One is the male principle of nature known as the
262
FENGSHUI 263
** Azure Dragon’’; the other the ‘‘ White Tiger,” or female
principle. To obtain, for instance, a fortunate site for a
building or for a grave these two currents should be in con-
junction, forming, as it were, a bent arm with their juncture at
the elbow.
For a city a place used to be chosen where there was a
conjunction of the dragon and the tortoise, an amphitheatre
of mountains, perhaps, representing the former and some
lower hill the latter. The resemblance had sometimes to be.
eked out by, say, a temple on the tortoise’s head or a pagoda
on the dragon’s tail.
Should a building be put up or a tree cut down in the
neighbourhood the fengshui may be destroyed, and floods,
pestilence, and famine may result. This is the argument
against making railways. Railway lines are straight, and
anything straight is thought to be unlucky. However,
geomantic superstitions cannot cope with financial considera-
tions, and when John Chinaman realises that railways, tele-
graph, and mines pay, he shames the devil and prefers dollars
to fengshui.
Near Ningpo the elders of the neighbourhood in which a
mission house stood assembled to protest against the erection
of a turret built with the hope of catching a little fresh air
above the close atmosphere of the unsavoury town. ‘‘ Our
luck will be ruined by the tower,” they said. The chief of
the mission met them in solemn conclave. ‘‘ What is feng-
shui?’ he asked. ‘‘Is.it not wind and water? Well, now,
let us arrange an amicable compromise. I will give you the
water, if you will leave me the air.” The Chinese have a
keen sense of humour, and this answer prevented what might
have been a serious riot. Looked at from a fengshui point
of view, the Roman Catholic Cathedral, which is the most
conspicuous building in the city of Canton, must, when it was
first built, have been as distasteful to the citizens as was the
trick, or at least sharp practice, by which its site was obtained.
264 JOHN CHINAMAN AT HOME
“Why,” they must have asked themselves, ‘‘ should the
French joss-house be so much higher than the uniform level
which feng-shui requires?”
When the United States consul at Nantai put up a flag-
staff at his consulate, a demand was made for its removal on
fengshui grounds; as he did not comply, the people con-
tented themselves with making an image of a little devil firing
at the flagstaff.
Some Hong Kong and Canton Chinese, when about to erect
a factory for making paper by foreign machinery, to save
future fengshui trouble consulted the elders of the place near
Canton where the building was to be put up about the plans,
which were to be of foreign design. These wiseacres passed
everything except a tall chimney. Here was a difficulty, for
a factory must have a chimney. Some knowing one, how-
ever, suggested to try them with two chimneys, and, upon
this change being made, the factory was sanctioned. Two of
the local students soon afterwards won degrees, which was
thought a proof of the wisdom of the decision.
I saw at Wuchow, upon the West River, a telegraph line
that is said to have cost atleast a hundred heads. When the
poles were first put down the people kept on destroying them
until they were intimidated by the number of executions
mentioned. An individual, or collection of individuals, who
erect a pawnshop in a street higher than the other houses
must compensate every owner of a house that has been over-
topped.
When two buildings are beside one another, the one on the
left is said to be built on the green dragon, and the one on
the right on the white tiger. The tiger must not be taller
than the dragon, or bad luck will result. When it was pro-
posed to construct a telegraph between Canton and Hong
Kong the ground of the opposition against it was as follows :
Canton means the city of rams or sheep, the mouth of the
river is known as the “‘ tiger’s mouth”; the district opposite
A PaGopa.
To face page 265.
FENGSHUI 265
Hong Kong is the “‘ Nine Dragons” (Kau Lung). What more
unfortunate combination could be found—a telegraph line to
lead the sheep right into the tiger’s mouth and among the
nine dragons?
To dispel evil influences, or to collect good ones, pagodas
which somewhat resemble our coast lighthouses have been
built, the number of their stories being always uneven—three,
five, seven, nine, eleven. Some say that pagodas are gigantic
official umbrellas in stone, the stories being the flounces.
Others say that the stories represent the stages through which
mortals pass on their way to Nirvana. One theory is that
pagodas were for the accommodation of evil spirits so that
these gentry might not trouble the houses in the neigh-
bourhood. The fact is, that we know as little about
these singular erections as we do about the round towers
in’ Ireland.
The geomancer is the interpreter of the feng-shui supersti-
tion. By looking at the wind, the water, the nature of the
earth, the conformation of the hills, and so forth, he selects
lucky sites for graves. He is a sort of fortune-teller, for the
fortunes of the living are supposed to depend upon the burial-
place they select for their dead relatives.
It is only natural that in a country like China, so full os
water-ways, good feng-shui or good ‘‘ wind and water,” or, in
other words, good luck on a journey, should have come to
signify good luck in every event of life. The Chinese are in
constant fear of saying or doing things in an unlucky time,
place, or way, or in the presence of unlucky people. No man
thinks of beginning a journey, of laying a foundation-stone, of
burying a parent, or of doing anything at all important with-
out consulting an almanack, generally the official one pub-
lished at Peking. A young man, hearing a cry of distress,
ran to the rescue, and found his father buried under the ruins
of a fallen wall. ‘Be patient, my father,” he said; ‘‘ you
have always taught me to do nothing without consulting the
266 JOHN CHINAMAN AT HOME
almanack. Just wait a little until I see whether this is a
suitable day for moving bricks.”
There are many kinds of luck-expounders or fortune-tellers.
Observe that ‘seller of lies’? who will not look you in the
face. He wears large glasses and looks wiser than any man
could be. He is sitting in a retired part of the street with a
table in front of him, on which are almanacks and other
** books,” probably not unlikesthose books of ‘curious arts”
which the converts burned long ago at Ephesus. He
resembles a spider waiting for a fly, and he has not long to
wait, for his advice is continually asked about the name that
should be given to a boy, the day on which he should be sent
to school, what trade he should learn, and indeed about
almost every detail in life. As to the fee, it is regulated by
the paying capacity of the consultant, questions concerning
the life of a rich fool being, of course, more difficult to solve
than those relating to one who has no cash to throw away.
The following command which was given to the people of
Israel must be a great difficulty to the people of China.
‘* There shall not be found with thee one that useth divina-
tion, one that practiseth augury, or an enchanter, or a
sorceror, or a charmer, or a consulter with a familiar spirit,
or a wizard, or ® necromancer” (Deut. xviii. 10, 11). All
these are found with the Chinese.
The commonest way in which a fortune-teller consults fate
is by means of bamboo or paper slips inscribed with characters.
The applicant comes to the table and selects a slip, the
diviner dissects the character upon it into its radical’ and
primitive, or in some other way, and writes the parts upon a
board lying before him. From these he educes a sentence
which contains the required answer. The man receives it as
confidently as if he had entered Sybil’s cave and heard her
voice, pays his fee, and goes away. Other fortune-tellers
refer to books, in which the required answer is contained in a.
sort of equivocal Delphian distich.
FENGSHUI 267
Many Chinese may say ‘‘A little bird told me,” for they
consult fortune-tellers who have trained the birds of the air to
declare the matter. When the fortune-teller is consulted he
takes from its cage a feathered soothsayer that ought to be
singing in the air instead of telling lies, and puts it on a
table upon which are arranged a number (generally sixty-
four) of folded pieces of paper. The bird takes up one in its
beak and gives it to its master, who opens it and explains the
enigmatical verses that are written inside. The last time I
was at Canton I saw one of these fortune-tellers surrounded
by a large crowd of bird-witted people.
A Taoist priest takes a plate and places over it a piece of
carefully wetted paper. After making mysterious gestures, he
gently rubs the paper until figures and scenes appear, and
from these he predicts the future.
Another way of fortune-telling is by means of a tortoise-
shell and three ancient cash. The fortune-teller puts the
cash into the tortoise-shell three times and empties them out
before an image of the deity who presides over divination.
He observes the relative positions in which they fall, and after
comparing them with diagrams that belong to his stock-in-
trade pronounces judgment on the matter that is inquired about.
I saw a planchette in a temple near Nanking, and these
instruments are not at all uncommon. A large dish is
filled with sand, and the two ends of a curved stick are moved
over it. The points, guided by a god or devil, answer ques-
tions on the sand. The faces and figures of individuals
whom clients desire to see are shown in mirrors with the
readiness with which the witch of Endor brought up Saul for
inspection.
Then there are palmists, hypnotists, and blind men who
travel about telling fortunes. The last mentioned are led by
boys, and give notice of their approach by means of a ball
striking a drum. They are believed to see into the future
better than those do who have the use of bodily eyes. Blind
268 JOHN CHINAMAN AT HOME
slave damsels, who are accredited with the spirit of divination,
bring to their masters no small gain by soothsaying. Men
and women who in Western lands would be described as
spirit-mediums abound. Some calamity befalls a family. A
medium is sent for, and is respectfully welcomed. Incense is
offered to idols, for the medium always plays into the hands
of the priests. She sits down, usually in the seat of honour
in the guest-room, and falls into a trance. Suddenly there is
a cry, ‘‘ The spirit has come!” and the medium slowly begins
to speak in an unnatural voice. With an air of great
authority she declares what the trouble is and how it may be
remedied. Then more paper money and incense are burned,
and more prostrations made before the idols. Gradually, with
horrible contortions, the medium empties herself, as it were, of
the influence.
The observations of Chinese phrenologists are very similar
to those of their European confréres, and quite as clever, or
more so. The governor of a province sent for a
phrenologist and asked him to select among a number of
ladies, who were all dressed in the same way, which was
his wife. The phrenologist looked at them for a long time
without being able to answer. At last he cried out, “‘ It is
she out of whose forehead a yellow cloud has just issued
forth.” Of course, everybody turned round to look at the
lady, and the phrenologist equally, of course, guessed at
once which was the governor’s wife, and pointed her out
with a gesture of wisdom.
In China, as elsewhere, many superstitions surround birth,
marriage, and death. The day and hour of a child’s birth
are believed to influence all his after-life, so the fortune-teller
makes it his business to cast horoscopes. One fortune-teller
acquired a great reputation in a way that was almost
accidental, A man who did not quite believe in him came
to get his fortune told, but, instead of giving the day and
hour when he was born himself, he gave the day and hour’
FENGSHUI - 269
of his cat’s birth. It so happened that the astrologer, at
the time he was consulted, was thinking whether he had put
some fish he had bought out of reach of his cat. He there-
fore murmured, when given the day and the hour, “‘ That cat,”
and the man who had played the trick, thinking that it
was discovered, hurried away and spread abroad the fame
of the fortune-teller.
Immediately after a child is born a pair of its father’s
trousers are put upon the frame of the bedstead, in such
a way that the waist shall hang downwards. On the garment
is stuck a piece of red paper, having four words written upon
it, intimating that all unfavourable influences are to go into
the trousers instead of afflicting the babe.
One often sees a silver chain or hoop locked round the
neck of a small Chinese boy. The father has collected a
single cash or small copper coin from a hundred different
families. Adding to this money himself he buys a lock for
the purpose of locking his son to life, and making a
hundred families concerned in his attaining to old age.
The Chinese believe that an eclipse of the sun or of the
moon is caused by a dragon trying to eat up that luminary.
It is the duty of mandarins to rescue it by frightening away
the dragon. They summon Taoist priests to their Yamens, and
these burn candles, recite formule, and tell the mandaring
the number of times they should kneel and knock their heads
on the ground. This ceremony is accompanied by a general
beating of gongs and drums, and the result is viewed with
much complacency, for the people observe that although,
perhaps, half of the sun or moon seemed to have been
swallowed by the dragon, the attack was beaten off and the
injury was not permanent.
This superstition about eclipses has been used to flatter
the Emperor of China. Clouds on a certain occasion having
prevented the eclipse from being seen, the courtiers repaired
to the emperor and felicitated him that the heavens, touched
270 JOHN CHINAMAN AT HOME
by his virtues, had spared him the pain of witnessing the
eating of the sun.
When the writer was at Hong Kong a junk was run down
by a steamer just outside of the harbour and many Chinamen
were drowned. Several baskets of snakes were sent by the
men’s friends and released where the junk sank. They
thought that the snakes would swallow the souls of the
drowned and take them ashore.
It is considered a proof that a man is an exceptionally
bad one when he is killed by lightning, or, as the Chinese
say, ‘‘thunder-struck.” On his back it is believed that
characters recording his crime may be sometimes discovered.
CHAPTER XXVII
SPIRITS
Fly only in straight lines—A haunted house—A service of exorcism—Fight-
ing fiends with fire-crackers—Foolish fears—Suicide—Prophylactics—
Charms—Timidity of spirit—A cash sword—Propitiating evil spirits—
In the hour of death—Three souls—Punishment of dishonest priests—
“The Universal Rescue” feast—View of the intellectual capacity of
spirits.
T may be doubted whether the Chinese believe in a god,
but there can be no doubt that they believe in devils.
A Chinaman passes the time of his sojourn here in fear of
them. He thinks that evil spirits may assume the form of
snakes and foxes, and that they can enter into human beings.
He fancies that he hears their eerie sound when at night
they come to his house to inflict sickness and other kinds of
bad luck.
Malevolent spirits are supposed to fly only in straight lines,
so city gates must not be opposite one another, or, if they
are, some obstruction must intervene. For the same reason
opposite a window may often be observed an apparently
meaningless wall. A long, straight canal is seldom seen. A
turn is given to it, as is the case with streets, or an island
is formed to break the continuity, and so puzzle the spiritual
influences. On the wall of a house opposite the end of a
street there is nearly always a caution to evil spirits, some-
times cut on a stone brought from a sacred mountain and
amd
272 JOHN CHINAMAN AT HOME
let into the wall, to pass on and not trouble the inmates of
the house.
A friend of mine in Hong Kong could not let an empty
house belonging to him because, on account of a mark on the
hall door, it was said to be haunted. He had all the wood-
work, and especially the door, repainted. The mark came
back. Again the door was painted and again the mark
made its appearance. My friend was advised to get a Taoist
priest to exorcise the devil. The priest said that if he were
successful in the first attempt his fee would be only five
dollars. My friend told him that if he did not get the devil
out in his first attempt he would get no pay. The priest
went with a bottle and searched round each room. After get-
ting to the top room and hunting about for a while he called
out, “‘I have caught the devil and have him corked up in my
bottle.” The mark, which we may suspect the priest himself
used to make, appeared no more, and the house was soon let.
“West of the Suez Canal you seldom meet a man who has
seen a ghost; east of it you seldom find a man who has not
seen one,
In the reception-hall of a house at Canton I once saw
a service of exorcism. It was thought that the master of
the house, who had lately died, being offended by something,
was inflicting sickness upon his son. A Taoist priest was
called in. He arranged six wide bamboo tubes upon the floor,
and on each he placed a saucer. Then he fastened to the
sick boy’s chest a card, or board, like that which Chinese
criminals are made to wear describing their crimes. Having
dressed himself in a dirty yellow official robe, and taken in
his hand a sword, he, in company with the son who was
being afflicted, marched round the bamboos six times, each
time dashing a saucer to pieces with the point of his sword.
Then more saucers were put on, and the operation was going
to be repeated when I left. It was done to drive down the
mischievous ghost to his own place.
SPIRITS 273
The amount of money spent upon fire-crackers to frighten
away evil spirits from weddings and funerals, and when people
start upon journeys, is enormous.
The habit of fighting fiends with fire-crackers once
emphasised a sermon I was preaching. A parade service was
being held at a fort near Hong Kong, in a verandah that
overlooked a Chinese village. Suddenly a roar of crackers,
intended to drive away evil spirits from a wedding, came up
and made me almost inaudible. I pointed to where the
fusilade came from and said, “It would be well if we
Christians would take as much trouble to fight the devils
of drink, gambling, impurity, and such-like, as do those
heathen below there to drive away the evil spirits which
they ignorantly dread.”
Chinese parents will inflict terrible burns upon their
children to exorcise the evil spirits with which they fancy
the children have become possessed. They have been
known also to crush the body of a deceased infant into an
indistinguishable mass, in order to prevent the devil which
inhabited it from returning to vex the family.
A mother is sometimes tormented with the fear that her
child may be only a spirit, come to stay for a little while.
Should a child grow sick unto death, it may be put outside the
door of the house to die. This is because the parents believe
that in falling ill and dying their child has proved to be only
an evil spirit. It may be done, too, to prevent the spirit
of the dead from finding its way back and haunting the
house.
More people kill themselves i in China in proportion to the
population than in any other country. In a large number of
cases the motive is revenge, for the spirit of the dead is
believed to haunt and injure the living person who has been
the cause of the suicide. I heard of one coolie who attempted
to kill himself because he received ten cash (about a farthing)
less than he expected, and of another who sat at the door of
18
974 JOHN CHINAMAN AT HOME
somebody who had cheated him and starved to death. A
certain Mrs. Feng had words with a Mrs. Wang about a pig.
The former threatened to take her own life, but was anti-
cipated by the latter jumping into a canal.
Curious are the prophylactics which are used against evil
spirits. To cure or guard against ague, for instance, a man
should write the names of the eight demous of ague on paper,
and then eat the paper with a cake.
Most Chinese babies are the unconscious owners of ‘lucky
cash” attached to them by a red string. On their caps are
lucky characters or an image of the “‘old man” who
especially looks after children. We wear on our watch chains
coins and other things, and call them charms. The Chinese
wear charms too, but they believe what we have ceased to
believe, their power to influence events.
Wicked men flee when no man pursueth, and evil spirits,
according to the Chinese, are not less timid. They run away
from a house over the door of which long, narrow leaves are
nailed, because they mistake them for swords. They are
afraid of their own shadows when seen in a mirror, therefore
a small utensil of this kind is often put upon or near a bed
to scare them. So also is a knife with which a person has
been killed, when a charm so valuable against evil spirits
can be procured. Evil spirits are also very nervous about
nails which have been used in fastening up a coffin. Some-
times such a nail is beaten out into a wire, encased in silver,
and put on the wrist or ankle of a boy. Doors are often
made circular because then, being emblematic of the sun,
they are sacred, and evil spirits cannot go through them.
A tiger’s head painted on a square board is put up to
frighten evil spirits, who are supposed to be much afraid
of this animal. One reason why cow-hide leather is never
put into the soles of the shoes provided for the dead is,
because a ruling spirit of the other world is believed to have
a head resembling that of a cow.
SPIRITS 275
It has occasionally happened that in different localities
men lost their queues as if by some mysterious conspiracy.
An invasion of cholera could not have frightened the people
more. It was decided that it was the work of evil spirits,
and there was a run upon charm manufactories. It was
thought that four Chinese characters, mysteriously woven
together and wrapped up in the queue, would ward off the
spirits.
What is called a cash sword is considered to be efficacious
in keeping away evil spirits. This sword, which is generally
two feet long, is made of about a hundred of the coins called
cash, fastened on iron rods. The sword is often hung up
above beds.
Those stone lions, which resemble the late Lord Salisbury
more than the lions for which they are intended, on the roofs
of important Chinese buildings, are probably charms against
diabolical agency. May it not be symbolical of the fact
that the devil ‘‘ goes about like a roaring lion” ?
When a man becomes ill or loses money, it is sometimes
thought that these misfortunes come from the enmity of the
spirit of a dead person who was offended, either in the present
or in a former state of being. In view of such suspicions,
the family prepare suits of paper clothing, paper money,
hats, shoes, umbrellas, even paper steamers, and an offering
of meat and drink. Then Taoist priests are invited to burn
the paper offerings and present the eatables according to
established method of propitiating inimical spirits.
The Chinese when dying are generally terrified by the
evil spirits they fancy they hear and see. .A miserly
merchant on his death-bed shouted out: ‘‘ Don’t you see
the evil spirits? They are calling for money. Get them
money or they will have me!” His wife had to unlock
the box and bring out strings of cash with which to appease
the evil spirits. Contrast this with the death of a Chinese
Christian child of which I have heard. She surprised the
276 JOHN CHINAMAN AT HOME
neighbours by saying she had not seen any evil spirits.
She said: ‘“‘ There are no evil spirits near me; Christ ig
with me, waiting to take me, and why should I be
afraid?”
The Chinese believe that they have three souls. At death
one soul remains with the corpse, another is transferred to a
tablet which a mandarin or literary person attending the
funeral touches with a vermilion pencil; the third goes to pur-
gatory. They vividly realise punishment after death. In the
North, for instance, when water is scarce it is considered a
great sin to waste it, and people believe that in the future
world they will have to drink exactly as much dirty water
as they have unnecessarily fouled in the world here. To save
himself from this, a man who is conscious of spoiling water
burns a paper representation of a cow. In this way he sends
into the spirit world the cow to drink the dirty water for
him. For each species of crime a special purgatorial punish-
ment has been devised, modelled upon the tortures of earthly
Chinese prisons and courts of injustice. Of these one of the
quaintest is for dishonest priests who have taken money for
saying prayers and have not done so. They have to read
continually, in the spirit world, litanies from books badly
printed, with only dim lamps to give them light.
How very similar the Chinese think the world beyond is to
the one here may be seen by a feast called ‘“‘ The Universal
Rescue,” which is given from time to time to the hungry and
destitute spirits who have no near male relatives surviving to
make offerings of food. For the entertainment a spirits’ house
is roughly built, twenty feet long, eight high, and six broad.
It is usually divided into five apartments, one a living room
for ladies, and another for gentlemen, with a bathroom off
each where they can wash after their journey. The fifth,
or middle room, is for the “‘ King of the Spirits,” whose
business it is to prevent his subjects from quarrelling over
the good things provided. On the spirits’ house a notice is
SPIRITS 277
placed, inviting the “‘ good gentlemen ”’ and “ faithful ladies”
in the spirit world to occupy it and ‘“‘ behave with propriety ”
while doing so. Amongst the many kinds of food provided
for the feast there is one which shows great thoughtfulness.
This is a species of gruel or salted paste, and is intended for
spirits who may have left this world by having their heads
cut off. They have no teeth or mouth to eat the rest of
the menu, but it is supposed they can get this paste or gruel
into their throats.
Sometimes no house is built for the spirits from the other
world when they get a day out to visit their old earthly
haunts. Economical hospitality, however, is provided in this
way. On the top of a cone-shaped bamboo frame are placed
thin slices of pork and fish. The sides are covered with more
slices, so that there appears to be a solid mass of sliced fish,
flesh or fowl. Again the spirits experience the hollowness
of this world, for instead of the pile of food that they require
after their journey, on removing the fish and pork coating
there is nothing but bamboozling bamboo! The Chinese
are deceivers ever; when not deceiving men they keep their
hand in by practising on ghosts.
The Chinese have a low opinion of the intellectual capacity
of evil spirits, and think that they can be easily deceived.
If a man announce the death of a parent or brother he will
probably laugh much. This is not heartlessness, but is done
in order that the spirits may not have the satisfaction of
knowing that they have caused sorrow. If parents have
only one boy they will sometimes call him by a girl’s name,
and put earrings into his ears, so that evil spirits may
think that he is a girl and not take him away. Sometimes
they get him adopted into another family, and allow him
to spend some of his time in it. In this way they think
that they prevent the spirits from knowing which family
owns the boy.
A funeral procession generally proceeds by some unusual
278 JOHN CHINAMAN AT HOME
circuitous route. This is to puzzle the spirit of the departed
and prevent him coming back to haunt the house.
If the spirit who is responsible for rain does not send it,
he is sometimes put in strong sunlight for a while to let him
see how he enjoys it. Occasionally even stronger measures
are taken with him. A year ago a correspondent from
Canton wrote thus in a newspaper, “ Magistrate Fung, of the
district of Hing Ning, having prayed without result for rain,
dealt with the Demon of Drought in the following manner.
He had an effigy made of paper and bamboo to represent
this demon. Then he ordered policemen to arrest the effigy,
bring it chained into his court and make it kneel down before
him. On its arrival the magistrate banged on the table,
scolded the effigy in a loud voice for causing the drought,
and ordered him to be taken out and beheaded. Upon this
some gentry of the place came forward, and begged the
magistrate to give the demon three days’ grace. If after
this he did not bring rain let his head be cut off; they
would be security for him. The magistrate nodded assent,
the effigy was taken out of the court and placed on the top
of the city wall. Not quite three days after there were
thunder and rain.”
After relating a similar occurrence, Abbé Huc asks: ‘‘ Les
Chinois de nos jours croient-ils & ces pratiques ridicules, 4
ces extravagances? Pas le moins du monde. On ne doit
voir en tout cela qu’une manifestation extérieure, purement
mensongére. Les habitants du céleste empire observent les
superstitions antiques, sans y ajouter foi. Ce qui a été fait
dans les temps passés, on le pratique encore aujourd’hui,
par la seule raison qu'il ne faut pas changer ce que les
ancétres ont établi.”
e.
‘ele abod aovf of,
‘a1dNaL V
CHAPTER XXVIII
OUTSIDE AND INSIDE A TEMPLE
The buildings of a temple—A holy show—A confused idea—The dust of
ages—A mixture of fear and fun—The soul of an idol—“ Silks,
porcelains, and fancy gods "—Use of a temple—The first thing done—
What is prayed for—Opium given—Tears of blood—Patrons of vice—
Animals worshipped, also stocks and stones—What meant by worship—
Few services in temples—Not an easy chair—Religious processions—
Dragon Boat and other festivals—Trying to cheat God.
HE buildings of an important temple in China are
usually ranged one behind another on terraces, and
reached by granite steps. The centre of the stairs is often
levelled down and carved, an arrangement intended for spirits
flying in and out. Passing through the entrance gate you
get a general impression of elaborately sculptured pillars,
of tiled roofs turned up at the corners, of bronze and stone
lions and dragons, of frolicsome dolphins in bright green
crockery. Is it a house of merchandise? you ask, when
you see in the courtyards stalls for the sale of incense-
sticks, gaily coloured candles, faith-healing medicines, for-
tune-telling writings, and of everything upon which an
ecclesiastical if not an honest penny may be turned.
There is a market outside most temples, and there are
many restaurants and portable kitchens. In the neighbour-
hood medicine-men, conjurers, exhibitors of monstrosities,
and many other people of that kind establish themselves,
arg
280 JOHN CHINAMAN AT HOME
If the temple be at all important there is a permanent
stage in front of it, upon which plays are acted for the
diversion of gods and men. In the same way the dramatic
performances of ancient Athens were connected with the
worship of Dionysius.
To entertain a local god and his attendants on his birth-
day, and have a good time themselves, an association of
workmen made a large temporary theatre of bamboo and
matting at Kowloon, opposite Hong Kong. As the temple
was some distance from this edifice, the gods were brought
from their home and placed in a small shrine, We saw the
transportation. Each divinity was borne on the shoulders
of twelve bearers dressed in yellow silk robes. After these
other men, gorgeous in red and gold embroidered clothes,
carried highly ornamented glass receptacles containing food
for the gods, should their divinity-ships require refreshment
during the outing. In front and in rear of the procession
were the usual umbrella-bearers, lantern-bearers, and tablet-
bearers, having on their heads much-decorated hats, and on
their shoulders official scarves. It was hot work supporting
their dignity, so they had large white-feather fans stuck in
their girdles. There was much noise caused by the inevitable
pipes, drums, and cymbals, by the masters of the ceremonies
shouting orders, and by the laughter even of those who took
prominent parts in the heavenly pic-nic. Salvoes of crackers
greeted the holy show as it passed the corners of streets.
When no one will go to the expense of giving a regular
theatrical entertainment on the birthday of a god, poor
parishioners sometimes supply a make-shift substitute. They
erect a small mat shed opposite the entrance to the temple,
and in this they place cases like book-cases, having in them
small figures representing scenes from celebrated plays.
Shrubs and flowers adorn the sides of the edifice, and glass
chandeliers with lustres hang from the roof. In galleries
there are those who make a noise called music.
"18g abod aanf' o7
‘aTaNay, W
OUTSIDE AND INSIDE A TEMPLE 281
At the main door of temples are grated receptacles for
crackers to be exploded, and in front the poles and tablets
which mark the Yamens of mandarins. In fact a temple is
a copy of a great man’s house. When a festival is in pro-
gress a visitor has to pass through lines of decrepit, decaying
beggars who have reduced the display of abjectness and
sickening sores to a fine art.
In addition to the idol or other curio which he may have
bought from a dishonest priest, the only thing which the
ordinary “‘ Christian’’ globe-trotter gets from the inside of
a heathen temple is a confused idea of ugly images, altar
vases, candlesticks, lanterns, draperies, artificial flowers, zinc
incense burners, and tinsel offerings. He understands as
little of what he sees as did that Persian visitor to London
who wandered into Westminster Abbey, and then related to
his countrymen the horror which overwhelmed him when,
as he approached a huge idol, it opened its mouth and roared
loudly. And yet we think that organ music is soothing !
The dust of ages is in Chinese temples, and cleanliness
is very far from their godliness. Some idols are washed once
a year, but the majority never seem to change their clothes
or to take a bath. This, however, is not for want of the
means of washing, for a basin of water and a paper towel
are often placed amongst the offerings to the gods.
Though afraid to disregard them, the Chinese freely laugh
at the objects and ceremonies of their worship. The religion
of most of them is a mixture of fear and fun. Ifa missionary
is sarcastic about the idols after the manner of Elijah and
the writer of the 115th Psalm, their worshippers are not
offended, but rather pleased, because they do not love the
idols but only fear them.
I have often observed idols being repaired and painted up
for a temple, and have thought of Isaiah’s graphic description
of the manufacture of graven images. Inside, or it may be
outside, shops which deal in this kind of goods they are to
282. JOHN CHINAMAN AT HOME
be seen lying in what looks like old lumber heaps. ‘No
image-maker worships the gods,” says a proverb. ‘He
‘knows what stuff they are made of.” As a matter of fact
an idol is considered of no importance until a soul is put
into it. This is done in the following way. Several small ,
thin plates of silver are joined together by silver chains
or wire and placed on a piece of cotton wool. Then a fly
is put into the wool, and wool, fly, and silver plates are placed
in the hollow between the idol’s shoulders and a small door
shut upon them. The fly dies and its life goes into the
silver plates that represent the soul. The soul thus vivified
makes the idol, which before was nothing, a divine person,
deified by a fly! I see that a shopman in Shanghai is
advertising ‘‘ silks, porcelains, and fancy gods.”
A Chinese temple is used for many of the purposes which
hotels and public-houses serve in Great Britain. It is not
a drinking-place, certainly, but people smoke opium in it
and it is as much a lounge for idlers as are some of our
free libraries. Dirty people, apparently in the last stage
of decay, lie about. Barbers and pedlars do their business
within temple precincts. Farm produce and utensils, boats
and coffins are stored in temples. A court of a temple is
frequently hired for a dinner party or other entertainment.
For a consideration you can lay your bed amongst the
gods and sleep the night. On the door of a court may be
seen the blue and red curtain that indicates that gambling
goes on within. The cocks and hens of the temple-keeper
walk about as if the building belonged to them. Why not?
They are far more innocent than are the astrologers,
geomancers, and physiognomists who make the place a den
of thieves.
The first thing worshippers in Chinese temples do, after
kow-towing and knocking the ground with their foreheads,
is to take from the altar two pieces of bamboo root having
a concave and a convex surface. These they pass through
OUTSIDE AND INSIDE A TEMPLE 283
incense flame and throw as dice would be thrown. If the
round surface of both turn up it is a sign that the god is
unwilling to hear and grant the petition; if one surface is
round and the other flat he is engaged, or cannot be bothered,
or will not do what he is requested to do. However, wor-
shippers generally go on throwing the wood until it fall
as they want it to fall. Having discovered in this way
that the god is propitious, the votary makes his petition,
and a priest or the temple-keeper strikes the large bell
and drum that stand alongside the principal altar in every
temple. This is to call the god to attention, for, as it was
explained to me, he has so much to attend to that if called
by word of mouth only he might be too busy or too tired
to listen. Another way of ascertaining the divine will is
to take from an altar, where there is always at least one
ready, a receptacle made of a joint of bamboo in which
are sticks about eight inches long, having numbers upon
them. The tube is shaken and the number on the stick
that falls first out is noted. It is then given to the temple-
keeper, and he supplies one or two strips of paper or
parchment, having on them a corresponding number. The
papers contain writing about the matter prayed for, so
oracular that it cannot be understood, or else something that
is no better than a truism. '
By this or similar means people try to get from the gods
tips for betting or enlightenment that may enable them to
guess correctly in the lotteries where so many seek fortune.
In religion, as it now is in China, there is very little that
uplifts morally, much less spiritually. The prayers people
pray in the temples nearly all involve the principle of a
bargain, or betoken slavish fear, or are for directing dreams
and other things that may help on mundane matters. A
woman of Ningpo, who used to spend all the money she
could get on incense-sticks, candles, and other offerings, was
asked what advantage she expected from doing so. She
284 JOHN CHINAMAN AT HOME
replied that she hoped to induce the god to allow her, when
born again, to be a man, which would be great promotion.
Paper images of women may sometimes be seen fixed in
an inverted position to the rails of an altar. It is thought
by their daughters-in-law, husbands, or whoever the sufferers
may be, that the women whom the images represent will
be changed in their lives, and especially in their tempers,
by the action of the god. Paper figures of men are
also affixed by mothers, wives, or concubines for the same
reason.
In the lower apartments and courts of a temple at Faatee,
opposite Canton, I saw on a festival in the first month quite
a thousand women kow-towing and manipulating lighted
materials in different ways in order to get a good husband,
manage a bad one, or be blessed with male offspring. In
upper rooms of the temple men were doing the same in
reference to wives and sons.
When a woman has been blessed with offspring she goes
to a temple to offer incense on the thirtieth day after the
birth of a boy, and on the fortieth after that of a girl.
Seeing on one occasion the mouth of an idol smeared
over with what looked like tar, I asked for an explanation,
and was told that women afflicted with opium-using husbands
pray that these self-indulgent ones may be induced to smoke
less of the family income. When a wife thinks that the
prayer is answered, she puts opium on the mouth of the god
to reward him.
A less dissipated god is the god of wealth, as represented
by images which I have sometimes seen. In these he was
dressed in sackcloth, and red paint figuring tears of blood
was under his eyes. He was weeping because his father
had died and he could not share with him a fortune that
had just come to him. Would this grieve you as much,
young men of Britain?
Beside the altar in most temples there is a box covered
OUTSIDE AND INSIDE A TEMPLE 285
with silk or cloth standing upon a pedestal. This contains
the seal of the god, and it is stamped upon paper charms
or clothes, for the healing of the sick or the exorcising of
devils.
People take a vow to keep a lamp burning before some
idol in his temple for a month, a year, or some specified
time. They usually pay the temple-keeper to buy the
oil and trim the lamp.
Some of the divinities are patrons of vice, as Tu Chiéng
Kui, the god of gamblers, and Nga Hieng Kui, the god
of thieves. The latter, when on earth, once stole a kettle
for cooking rice. His mother scolded him for depriving
people of the means of cooking their food, and advised him
to bring it back to the place from which he took it. He
said that the light of morning would soon appear and that
he would be detected. The kind-hearted woman replied
that if he would make the attempt, the heavens would be
darkened so that he could return it in safety. He started
off with the kettle and took it back unseen with the
assistance of supernatural darkness. To the god of thieves
people burn incense-sticks before going on a robbing expe-
dition, as Sicilian bandits say prayers to a saint.
Some Chinese worship different kinds of animals. The
monkey, when an idol, is represented as a man sitting, the
face only being like a monkey. ‘‘ His Excellency the Holy
King”’ is the title under which this creature is worshipped.
His image may be seen at the temple of The Five Genii in
Canton. Often his name is written upon a slip of paper
and used instead of an image. The monkey is believed to
have control over hobgoblins, witches, and elves, and to be
able to give success to human endeavours. A black monkey
is regarded as the servant of the god of prostitutes, and so
is a white rabbit. The fox has the seals belonging to high
offices of government in his keeping, and is therefore
worshipped by mandarins.
286 JOHN CHINAMAN AT HOME
An image of a winged tiger standing on its hind legs,
and holding a coin in its mouth or paws, is worshipped by
gamblers. Many gambling dens have this sign over the door.
A dog, the dragon, a white cock, and other animals, real
and imaginary, are also objects of worship. There is, too,
the worship of large trees and of curiously-shaped stones
which has prevailed amongst nearly all nations of antiquity.
These stocks and stones often represent the gods of land and
grain, and may be seen on altars in the country and at the
corners of streets with sticks of incense burning before them.
When Confucianism was the only religion of China there
was no idolatry in the empire, but when Buddhism and
Taoism were recognised by the Government, State gods were
invented. Of these the three principal are Fi-hsi, the god
of medicine, Kwan Yu, the god of war, and Wan-ch’ang, the
‘god of literature.
High officials are obliged at certain times to do acts of
worship before these and other gods, and literary and military
sages. In spring and autumn ceremonies are performed by
mandarins in honour of the god of war and of Confucius, and
incense is burned to Heaven and Earth, to the Mountains
and the Streams, to the Wind, to Thunder and Rain. These
last are not considered to be gods, but servants of Heaven
who are able to benefit or injure mankind. The objects
which the Emperor yearly or half-yearly worships at Peking,
the mandarins in the provinces, as his representatives, have
also to worship, and on the Emperor's birthday, or in
mourning for his death, they must rejoice or lament with
three kneelings and nine knockings in the temple which is
dedicated to him in each provincial city.
Before a Chinese general goes to war he officially worships,
kneeling down and pouring wine on the ground. When he
has finished, a cup of wine is thrown upon his flag and the
master of ceremonies cries out, ‘‘ Unfurling the flag, victory
is obtained ; the cavalry advancing merit is perfected.”
OUTSIDE AND INSIDE A TEMPLE 287
I do not know what a sea-general or admiral does, but
this is, in some places, the worship which is offered to the god
of the sea by the number one man of a Chinese junk before
starting on a voyage. He spreads at the bow a sheet of
paper, and on this places some simple altar furniture. Then
he sacrifices a cock by cutting its throat and lets it bleed
on the paper. When the blood dries, the paper is
burnt.
It is, however, difficult always to discover what the Chinese
mean by worship. Very often no more is meant than
reverencing and paying respect. The mandarins are too
intelligent and well-educated not to know that, for instance,
the fox has nothing to do with their seals of office,
but because the ignorant people think that it has they
pretend to reverence this animal.
There are few services as we understand them in temples.
When they do take place the so-called music is furnished
for the most part by drums, horns, gongs and pipes. The
birthday of the god is the time when the postures and
impostures of priests may best be seen.
The only thing that at all resembles a sermon is the
occasional reading aloud of the Sacred Edict. This is a
collection of moral essays, if not written at least published
by the Emperor Yung Ching at the close of the seventeenth
century.
I saw a procession to and service in a temple in the native
city of Shanghai in order to pray off plague. How much
more efficacious it would be, I thought, if those numerous
priests, divesting themselves of gorgeous ecclesiastical clothes
and putting aside deafening bells and cymbals, would clean
the streets.
The Rev. Dr. Norman M’Leod, who was a big, burly man,
was once in a boat with a thin, little, frail-looking brother
minister. As they were crossing the Highland loch, one of
those fierce, quick mountain storms came down, and the boat
288 JOHN CHINAMAN AT HOME
was in danger. ‘‘ Brother,”’ said the little minister, “let us
pray together.” ‘“‘Na! na!” said the Highland boatman; .
‘the wee one can pray, but the big one maun tak’ an oar!”
That is sound theology, but it would not suit the purpose
of any kind of Chinese priest.
In a few temples in China I have seen a chair which
certainly was not an easy one. It was a sedan, intended
to be carried by means of poles on men’s shoulders.
On the seat, back, and arms of the chair knives with their
edges upwards were fixed. When the god is prayed to for
rain and none comes, the head-man of the village orders
a religious procession, sits in the chair on the knives without
clothes (he is a sort of ex-officio chairman), and is carried
a certain number of times round the temple or village. It
is thought that this should soften the god’s heart even more
than the prohibition of pork, which is often made with the
same end in view under similar circumstances. Sir Henry
Blake, when Governor of Hong Kong, bought one of these
knife chairs at a village temple as a curio, and his A.D.C.
told me that the head-man said that he was glad the chair
was gone, a8 he had experienced one ride on its knives and
did not hanker after another.
Tt would take too much space to describe even the most
important of the religious festivals that are held from time to
time. The one, however, that most attracts the attention of
foreigners is the feast of lanterns, which begins upon the
fifteenth day of the first month. Parents who have been
blessed with children in the past year, or who wish an
addition to their family, present lanterns at a temple devoted
toa goddess called ‘‘ Mother.” The relations of a bride often
send to her a lantern representing a god holding a child by
the hand. If in the second year she has not had a child
lantern representing an orange is sent. The characters for
an orange and for “ make haste’”’ being similar, the lantern
is a punning reminder of her duty.
DracGon FEstTIvAL,
To fuce page 289.
OUTSIDE AND INSIDE A TEMPLE 289
Lanterns of every conceivable form are sold. They resemble
elephants, dragons, horses, lions, crabs, shrimps, beetles,
butterflies, flowers, fruits, and so on. Human faces are
caricatured, and in some lanterns figures are made to move
round and round by heated air.
There are at the beginning of spring various kinds of
religious processions by day and night. In one a life-sized
buffalo made of bamboo and paper is carried about by certain
officials and then burnt. Believing that to get a fragment of
it brings good luck, the crowd rush at the blazing quadruped.
In another procession a dragon is represented, but it resembles
more a monstrous centipede, the legs of the men who move it
being plainly visible. The passage of the dragon through the
streets is thought to dispel evil influences, especially plague
and other kinds of sickness.
In these processions boys and girls, dressed as heroes and
heroines of past ages, ride on horseback or seated under gaily
decorated pavilions of wood, are borne on the shoulders of
men.
In religious processions the idols walk by men getting
inside of them, or else they are carried on chairs.
A Chinese serving with the Hong Kong company of the
Royal Engineers knew enough English to ask if he might go
to church for three days. As he was not a Christian the
request seemed extraordinary until he explained that he wished
to attend the Dragon Boat Festival.
This festival is held on the fifth day of the fifth moon in
memory of Wat Yuen, a minister of state who drowned
himself because he could not get his reforms carried out. It
is a sort of serio-comic Oxford and Cambridge boatrace.
The boats, which are supposed to be searching for the body
of the patriot, are from fifty to a hundred feet in length, and
three or four feet wide. Some of them at Canton carry as many
as one hundred and fifty men. The men sit two abreast, and
rapidly propel the boat by means of short paddles, to the
19
290 JOHN CHINAMAN AT HOME
accompaniment of drums and gongs placed at intervals along
the centre of the boat. A man with a fan or a flag in each
hand regulates the movements of the scullers. The boat hag
a dragon’s head with open mouth and long whiskers in the
bow, and a dragon’s tail over the stern. It is decorated with
red flags and umbrellas. At the last festival at Canton there
was in one boat a man dressed as a mandarin with an opium
pipe and money bag to caricature an unpopular official.
Small parcels of boiled rice packed in leaves, representing
the offerings fishermen threw into the river when seeking for
the body, are eaten during this festival.
Dragon-boats are thought to drive away plague. This
notion is derived from the fact that from about the date of the
festival onwards the virulence of the plague begins to abate.
Very picturesque were the thousands of decorated real boats
and miniature paper ones that we saw during the festival in
the harbour of Aberdeen, which is a considerable village in
Hong Kong. And the enormous crowds of spectators that
lined the shore were so good-humoured and well behaved.
“‘ Why,” said a British police inspector to us, ‘‘if you were
in a mob like that in England you would be lucky if you kept
your shirt.”
On the tenth night of the eighth month the moon is thought
to be largest, and then a festival in her honour is held.
“‘ Moon cakes’’ are offered to the luminary, and afterwards
eaten by the worshippers. Friends exchange all sorts of
moon-shaped presents.
The Chinese have yet to learn the truth which St. Paul
insisted on, probably thinking of heathen superstition, that
God is not mocked. Miss Gordon Cumming tells us, in her
«Wanderings in China,” that in one temple which she entered
she noticed that little strips of red paper were pasted over the
eyes of the idols. On inquiring why this was done, the
priest explained that these were prayers to the several gods,
telling them that repairs were necessary, and beseeching them
OUTSIDE AND INSIDE A TEMPLE 291
kindly to retire from the temple till it were again made fit
for their presence.
Chinamen are as convinced that they can mock God as are
perhaps the majority of Englishmen. Under the pretence
that the gods are content with the spirit of things, sacrifices
of no value are offered to them, such as a smear of blood, a
tuft of feathers, a decoction made of pig-skin instead of opium,
while the real thing goes to the crafty priests.
“Do the idols really partake of the sacrifices?” asked a
missionary.
‘“No,” was the prompt and cynical reply of a hearer.
““Nobody would offer oblations if they weighed an ounce the
less for the family feast.”’
Oranges, which look better than they taste, are kept for
giving in the temple, just as a doubtful coin is reserved for
the offertory in ‘* Christian” England.
A Chinese, in order to insure for the future, subscribes two
or three hundred dollars to a temple. He has it registered as
a thousand dollars, hoping that the god will be deceived in
this simple way. When storm-signals are put up at Hong
Kong, dozens of little paper junks are thrown by the Chinese
into the sea. They do this to fool the god into thinking
that the paper presentment is the original, so that he may
wreak his wrath upon the former and spare the latter.
An association is formed for visiting a sacred mountain and
worshipping at the temples to be found there. Then perhaps
it occurs to the members that it would be easier and cheaper
to bring the mountain to Mahomet. This is done by
worshipping after a feast an image of the mountain god
at a paper ‘‘mountain.’’ The worshippers think that the
divinity will not distinguish between the mock and the real
mountain !
The Chinese do not even think that the gods can take care
of themselves. When the Taiping rebels captured the city
of Ningpo, an old priest fled to the house of the missionaries
292 JOHN CHINAMAN AT HOME
for safety. They gave him asylum, but could not help asking
him why the gods did not protect their priest. The poor
man replied that they had all returned to heaven in great
alarm.
The people go to a particular temple in Ningpo on one day
in the year to pray for the preservation of their homes from
lightning, regardless of the fact that the temple has been
struck more than once.
CHAPTER XXIX
MONKS AND PRIESTS
A contemptuous toleration—Good beggars—Roast duck for supper—A
“ purgatory pick-purse ” traffic—A bank for the spirit world—A hint to
Western clergymen—LKeclesiastical vestments—‘ Bald-headed asses ”—
“ Buddha is such a kind god””—Vain repetitions—Praying-wheels and
circulating libraries—No thought relaxations—‘ Need not buy rice ”—
“ Let-live societies "—A monastery described—Nunneries.
HE first monks of Buddhism in China were not priests,
and they were even more despised than are their
successors, for their abandonment of father, mother, brothers
and sisters, and their renunciation of marriage and the hopes
of offspring, seemed a giving up of the highest conception of
duty that a Chinese forms. In self-defence they became
priests and received a contemptuous toleration, as their official
work was considered to be of use in the affairs of life and
especially in those of death.
Many of the monasteries in China are endowed either with
land or with money, or with a tribute of rice, but usually with
not enough to defray expenses. This being the case, the
grey-robed monks come down into the thoroughfares of men,
and calling attention to their wants by a gong, ply the craft of
mendicancy. Both Buddhist and Taoist priests are adepts at
tricking money out of simpletons. Two of the former, seeing
some fat ducks in front of a house, began to weep. A woman
came out and inquired what was the matter. ‘‘ We know,”
293
294 JOHN CHINAMAN AT HOME
they answered, “ that the souls of our fathers have passed into
the bodies of these creatures, and the fear we feel of your killing
them will certainly make us die of grief.” The birds were
at length handed over to the safe keeping of the “‘ bonzes,”
and that night there was roast duck for supper in the
presbytery.
When people mourn their dead, priests ply a “‘ purgatory
pick-purse ” traffic. They tell the wife and the mother of a
dead man it has been revealed to them that he is in great
misery in purgatory, and that the only thing to be done for
his release is to hold a three days’ service. The family
anxiously inquire for what sum they can obtain such a service.
After careful calculation the priests submit an estimate, and
the money is got somehow. Perhaps on the third day the
principal priest will discover that though the poor man has
been nearly liberated from the pit, a little more money is
required to get him quite over the brink. This is easily
believed, because the priests teach that the ‘spirits in prison”
are subject to the same doorkeepers, gaolers, and executioners
as torment people in earthly Chinese gaols, and that these
have all to be bribed. During the three days’ service, too,
the priests must be entertained well, and also the anxious
friends who come to inquire how the work of liberation
progresses.
The less unselfish object of Taoist religious services is to
appease the spirits of the dead and prevent them from injuring
the living.
The priests conduct these services in a sing-song mechanical
way. They talk and laugh and smoke in the midst of them.
This may not be irreverence in the eyes of a broad-minded
Deity, but it looks so to those of us who are not habituated to
it. Then the priests have organised a bank for the spirit
world, and periodically announce their intention of remitting
money on a certain day. In this bank the provident make
deposits, and believe that they can draw upon them after
MONKS AND PRIESTS 295
death. ‘“‘ Keep your certificates,’ say the spiritual bankers,
“and give them to some trustworthy friend to burn after your
death, and in this way they will reach you in the world
beyond.”
About twenty years ago a priest erected a sort of wooden
sentry-box in a street in Peking. Long and sharp nails were
driven into the box on all sides. In it his Reverence took his
stand, and declared his intention of remaining there until the
sum required for building the temple for which he pleaded
was collected. The points of the nails prevented him from
sitting down or even leaning in any position. For two years
he stood his sufferings, which were mitigated as time went on
by the withdrawal of the nails one by one, as the money which
each was held to represent was collected from the passers-by.
We mention this case as a hint to Western clergymen who
are raising money to build churches.
There are gradations of monks, and according to his reputa-
tion for sanctity, length of service, and other claims, one may
rise from being a servitor who performs menial offices to
officiating priest, or even to abbot.
No monk is allowed more than one set of garments, and
these he wears both day and night. When officiating,
Buddhist priests are usually vested in yellow cloaks made of
many pieces patched together to represent the rags of poverty.
The cloaks are fastened across the left breast, leaving the
right arm bare. Their heads are clean shaven twice a month,
hence the appellations, ‘‘bald-headed asses ”’ and ‘‘bald-headed
turnips,” which are sometimes given to them. On their
heads three, six, or nine scars are made, by allowing as many
pastilles soaked in oil to burn out on them. This is done at
their ordination to insure that the vows which they take with
the burning shall make an impression upon them. The nails
on the fingers of the higher clergy are allowed to grow to a
great length, and cleanliness is considered by them to be
worldly and irreligious.
296 JOHN CHINAMAN AT HOME
Taoist divines do not shave their heads, but fasten the hair
on the top of the head with a pin or skewer.
Some monks never leave their cells, receiving food through
a hole in the door. This food is, for those who are true to
their vows always, vegetable; meat, fish, eggs, milk, and
butter being considered sinful to eat. There are monks,
however, who will eat and drink like other mortals. One of
these, being remonstrated with for doing so, smiled and said,
‘Buddha is such a kind god that he pays no attention to
these minor details.”
Even his identity, as symbolised by his name, a monk
has to give up, and take in exchange a so-called religious
appellation.
In their desire to show contempt for the things of sense
many monks voluntarily go beyond the routine of slavish
obedience that is required of them. Not content with starving,
flogging, and burning themselves, they invent for their private
use tortures that would not discredit a Chinese executioner.
The expression on the features of most monks is one of
blank abstraction, which is probably largely due to their
repeating Pali or Sanskrit words, the meaning of which they
do not understand. The repetitions are marked by beads,
and at services by an acolyte ringing a bell or striking a
wooden, pot-bellied fish that has a large eye, signifying watch-
fulness. As if this devotion were not mechanical enough,
praying-wheels are sometimes used. I have heard of one
revolving by means of steam from a tea-kettle, so that tea
and prayers can be made at the same time.
Many monks being too ignorant or too lazy to read, put
some of the one hundred and twenty-eight sacred books into
cylinders and turn them round. This is an easy way of
getting through a circulating library, which we commend to
novel-readers.
Buddhists believe that they approach Nirvana when they
abstract themselves from earthly desires, even from thought
MONKS AND PRIESTS 297
itself. One monk passed nine years with his eyes fixed upon
a wall. In most monasteries there is a ‘‘ Hall of Contempla-
tion,” where, in nooks curtained off, ‘‘holy men” spend
weeks and months on their knees contemplating.
The relaxations of more mundane monks are, for the most
part, opium-smoking and cricket-fighting. The latter mild
sport is apparently considered one of the legitimate clerical
amusements of China, as the angler’s art is in Britain.
In China the moral character of priests is thought a matter
of indifference. They are represented as villains in popular
dramas and novels. Criminals, in order to avoid arrest and
punishment, sometimes shave their heads and_ enter
monasteries. Another way priests are obtained is by the
purchase of boys, who are brought up to the business. Priests
receive money for exorcising with charms and liturgies evil
spirits, and for engaging in worship in private houses. Some
get so much outdoor relief in this way that it is said they need
not buy any rice.
Taoist priests eat meat and do not shave their heads. The
priests of Confucianism are rather professors of ceremony than
priests in the ordinary sense of the word.
Members of “‘ let-live”’ societies, believing in the sacredness
of life are in the habit of buying captured birds and fish,
even big valuable turtles, in order to give them liberty. At
the monasteries are places where these people support sheep,
goats, and other animals, also big and little fishes, until they die,
never allowing them to be killed for food. If fowls thus kept
lay eggs, the eggs are buried. No ecclesiastical bodies could
be fatter or more lazy than the pigs which I saw luxuriating
in their comfortable styes the first time I visited the Ocean
Banner monastery at Honam, opposite where the steamers
land at Canton. The last time I was there the fat livings
were vacant, as the incumbents had died—not by a butcher's
knife, but perhaps from boredom and repletion.
As we entered the front door of this establishment two
298 JOHN CHINAMAN AT HOME
martial idols, with sword in hand, confronted us. Passing
through the first courtyard and coming to a porch-like build-
ing, our eyes fell upon four colossal images that combined
the grotesque and the hideous in equal proportions. They
guard for Buddha the four quarters of the universe. The
face of one is painted white, the faces of the others red, green,
and blue respectively. The first idol holds an umbrella, the
second a stringed instrument, the third a sword, and the
fourth a serpent. All four kings of heaven, as they are called,
have many strips of red paper pasted upon them. These
contain either a record of vows to be performed if prayer is
answered, or thanks for favours already bestowed.
Going through this porch we came to the great shrine of
the monastery. Upon the central altar rests, in addition to
the usual furniture, an imperial tablet upon which is inscribed
‘May the sovereign reign ten thousand years, ten thousand
times ten thousand years.” From the roof hang four banners
or streamers, and upon each of them in velvet letters is the
name of O-mi-to-fat.
We saw the monks taking a meagre meal of rice in their
refectory. On boards suspended from the walls are inscribed
quotations from the classics. As the brethren are not allowed
to speak when dining, it is supposed that they will inwardly
digest the words of wisdom which in this way are set before
them, as well as their rice. In the kitchens we were shown
huge boilers in which the rice is cooked.
Every monastery prides itself upon the possession of a
tooth (what a number of teeth he must have had !), a hair, or
some other relic of Buddha. This heirloom is preserved in a
bell-shaped dagoba made of whice marble. In the monastic
garden there is a pond containing sacred fish.
The last thing we were shown was a brick crematorium
where, after death, the remains of the priests are burnt in
accordance with a rule that holds in reference to all Chinese
Buddhist priests.
MONKS AND PRIESTS ~— 299
Nunneries in China are common, the inmates being for the
most part girls, who preferred to be nuns than wives, or
children of parents too poor to keep them. There may be
virtuous nuns, but an adage runs—
“Ten Buddhist nuns, and nine are bad,
The odd one left is doubtless mad.”
CHAPTER XXX
NEW YEAR'S DAY IN OHINA
A capon’s destiny—Kites—The opening of the seals—New Year’s wishes—
Frightened by their faces—Decorations—The birthday of every one—
Official and other devotions—No one has an empty mouth—Cathedral
music—Gifts—Ladies break away from the monotony of their lives—
Resolutions made—Words of good omen,
EW Yeavr’s day and the few days following are, with the
Dragon and Moon festivals, the only time when the
Chinese cease from their exaggerated activity. Like our
‘ Easter, the date upon which New Year’s day falls is regulated
by the moon. It is generally about the end of February.
At the approach of the festival, street stalls are put up, as
at an English fair, for the sale of all kinds of things. The
owners are said sometimes to sell at a loss in order to realise
money to meet their liabilities, for New Year's day is the
greatest of the four annual settling-up times of the Chinese.
He who cannot pay his debts then is said to have a capon’s
destiny, in allusion to the number of fowls killed at the
festival, The doors of his shop may be carried away and
evil spirits allowed to enter his premises. In these cir-
cumstances many commit suicide.
It is not considered good form to dun any one for debt on
such a joyful festival as New Year’s day, so the creditor looks
about for his debtor with a lantern in the broad light of New
Year's day. By a social fiction the sun is not supposed to
800
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NEW YEAR’ DAY IN CHINA © 301
have risen, for there is the lantern; it is still yesterday and
the debt can be claimed.
But though the Chinese pretend to great honesty in paying
their debts on New Year’s day, some of them are not above
robbing houses and otherwise behaving dishonestly in order
to get money to do so. Many are like that coloured resident
of Georgia, who complained that he was obliged ‘‘to work
hard all day and steal all night in order to make an honest
living.”
Before Chinese New Year’s time the gods, or at least some
of them, leave the idols and go up to the other world to
report to ‘the Pearly Emperor Supreme Ruler’’ how people
have been behaving themselves during the year here below.
‘When the cat’s away the rats climb over the bamboo fence,”
and when these gods are away men do what they like.
Though the great day for flying kites—a pastime in which
the Chinese delight—is the ninth day of the ninth moon, they
also indulge in it considerably as the new year approaches.
The ‘‘ wind chickens” or “‘ paper eagles”” are sometimes so
large that it takes at least three strong boys to manipulate them.
I once tried to pull one down to earth, and it nearly pulled
me into the sky. They are of all shapes, resembling dragons,
tigers, bats, centipedes, mosquitoes, and many kinds of birds.
The hovering of a kestrel and the quick dive of a sparrow-
hawk are beautifully imitated by expert guidance of the string.
Sometimes strings attached to the kite are so arranged that
as it passes through the air it sounds like an Molian harp.
At night lighted paper lanterns fastened to kites show up
well.
As a sign that holidays are going to be held the seals in
Government offices are deposited in a box and sealed up on
the twentieth day of the twelfth month. ‘The opening of
the seals’’ on the twentieth day of the first month is an
occasion of much ceremony at some yamens.
What was commanded to the Israelites, ‘‘ Thou shalt write
302 JOHN CHINAMAN AT HOME
them upon the posts of thy house, and on thy gates’ (Deut.
vi. 9), is done by the Chinese when, before New Year’s day,
they paste red paper inscriptions on doorposts, junks, farm
implements, and upon almost everything. There is nearly
always a prayer for the ‘“‘ five blessings”’—riches, health, love
of virtue, longevity, and a natural death. A literary man’s
hall door would have on it such a wish as this :—
‘* May I be so learned as to secrete in my mind three myriad volumes,
May I know the affairs of the world for six thousand years!”
One pony’s saddle had a red New Year’s strip on it bearing
this legend :—
“ May this be a prosperous year, and everything be as I want it.”
A shopkeeper would adorn his door with such mottoes as
these:—
*¢ May profits be like the morning sun rising on the clouds!”
‘¢May wealth increase like the morning tide which brings the rain!”
‘Manage your business according to truth and loyalty.’
‘« Hold on to benevolence and rectitude in all your trading.”
The inscriptions are generally made and sold at tables in
the streets by literary men. On the doors themselves are put
gold-speckled paper and new pictures of the ‘‘ door gods.”
Across the windows are pasted strips of paper bearing the
notice ‘‘ a the Supreme Duke, is here; bad spirits, get
you gone.” Some two thousand years ago Chieh gained great
power over evil spirits, and to-day, though they have wit
enough to read writing they have not sense enough to know
that they are being deceived, and therefore sneak away when
they find that their old comrade is within. Another way of
making a spirit think that he has been anticipated, is placing
a little mirror over the front door. Seeing his own ugly face
NEW YEAR'S DAY IN CHINA = 303
reflected, he will think that another spirit is in possession and
will fear the consequences of poaching.
We may say here that the bit of glass which is often
fastened on the front of a boy’s cap is also intended to
frighten evil spirits. Seeing themselves in the glass they
run away and leave the child unharmed.
Just before New Year’s day houses and temples are cleaned,
and Chinamen themselves will venture to bathe in warm water
in which are infused certain aromatic leaves.
The signboards of shops are festooned with red cloth, and
over doors are placed highly coloured paper lanterns, artificial
flowers and ornaments made of red and gilt paper with pea-
cocks’ feathers stuck into them. Strips of blue paper on doors
indicate houses into which death has entered during the year.
At the door of every house or in the reception-room are placed
a branch of the New Year tree, a large citron called ‘‘ Buddha’s
fingers,” and a plant of narcissus, the last growing in pots
containing no earth but only water and pebbles. Servants
and children receive presents and acquaintances use such
greetings as ‘‘I congratulate you on the New Year!” ‘‘ May
your wealth increase !’’ ‘‘ May your hands obtain what your
heart desires!”
New Year’s day is considered the birthday of every
Chinese person, and a child, even if only born the previous
day, enters his second year upon it. On each succeeding New
Year’s day the Emperor is re-enthroned, and afterwards
receives the congratulations of his ministers and the members
of his household.
Tsao, the god of the hearth or kitchen, represented either
by an image or by an inscription on paper placed over the
oven, may be seen in all houses in China. This deity watches
the everyday proceedings of the family, especially noting the
talk of the women while they work. On the twenty-third of
the twelfth moon the god is supposed to ascend to the world
above, with a report of the family under whose roof he has
304 JOHN CHINAMAN AT HOME
spent the year. On this night offerings are presented to induce
him to give as favourable a report as may be consistent with
his notions of veracity. Barley-sugar will make his mouth
sticky and prevent him from wagging his tongue too freely,
so that is a common offering. On the last day of the old year
the picture of the old kitchen god is taken down and a new
one pasted up in its place. To the new god cakes, fruit, and
other offerings are made next day.
At the dawn of New Year’s day the hoad of each
household gives thanks at a temporary altar in the recep-
tion-room to Heaven and Earth for past protection, and
asks for its continuance during the year just begun. At
the same time and place he offers the following gifts: five
or ten small cups of tea, the same of samshu, different
kinds of vegetables, five bowls of rice, ten pairs of chop-
sticks, an almanack of the New Year tied with red string
for luck, two or more ornamental candles, and a pile of
loose-skinned oranges. After this paterfamilias, in the
name of the assembled family, worships and makes similar
offerings to the ancestral tablets. A great feu de jote of
crackers ensues, and then the men dress in handsome silk
clothes and pay complimentary visits to the different branches
of their family and to others. On the long red visiting-cards
which they use are stamped, besides their names, pictures
emblematic of offspring, official employment, and longevity,
the three things most desired by a Chinaman. After handing
in visiting-cards, they shake their own hands and not those
of the people who are waiting to receive callers. Social
inferiors pay their respects to superiors, pupils salute teachers,
and children, who are beautifully dressed in clothes of many
colours, prostrate themselves before their parents. Even the
last baby of the family will take part in the ceremonies, and
will wear a cap ornamented with eighteen gold, silver, or
copper figures of the disciples of Buddha.
Relations coming to call are led to the domestic altar, where
NEW YEAR'S DAY IN CHINA 305
they do reverence to the ancestral tablets. Then tea, cakes,
and sweetmeats are handed round and small packets of melon
seeds, of loose-skinned oranges, and of sugar and flour made up
into brown balls are given as presents. ‘‘ During the first part
of the first month,” so runs a common saying, ‘‘ no one has an
empty mouth.” This business of visiting and saluting goes
by priority in the genealogical table, so a man in middle life
may be heard to complain of the fatigues of New Year time,
as he being of a “‘late generation” is obliged to kowtow to
children two feet long as they are “older” than he!
And gods are visited as well as men. On Chinese New
Year’s day I have found the inside of a temple so in-
teresting that I have remained there for a long time in
spite of the choking smoke and deafening noise. The smoke
came from the thousands of ornamental candles and incense-
sticks that were lighted, each one by a worshipper, and by
the mock or lie money which they set on fire and throw
into two great bronze receptacles. The worst part of the
noise, or perhaps we should say of the cathedral music, was
caused by a man who, with a club in either hand, beat at the
same time with all his might a huge drum and an equally
large gong. All classes came to contribute to the burning
and to make at least three chin-chins, from the elaborately
dressed mandarin and his womankind to the little-dressed
coolie with the one and only wife that he, poor fellow, could
afford.
Rare fruits, fine tea, sweetmeats, silks, and ornaments are
sent as New Year presents. A selection is made by the
recipient, and the remainder returned with this note on the
red ticket that accompanies them: ‘‘ We dare not presume to
accept such precious gifts.” The compliment is returned up
to the same value.
It is a tradition that when the people of Hang-Yang
offered a pigeon as a New Year gift to a certain philosopher,
he accepted the bird, but let it fly away and said, “ All things
20
306 JOHN CHINAMAN AT HOME
should live happily on this day.” This is the reason why
many Chinese will not.eat animal food upon New Year’s day.
All, however, partake of dumplings. These are to the Chinese
New Year what plum-pudding is to our Christmas in England,
and indeed the two days are celebrated much in the same
way, only that the Chinese seldom get drunk. To eat cakes
of ordinary grain on New Year’s day instead of dumplings is
considered like not having any festival. The food for the
feasts is cooked before the first day of the year, as on that
day no cooking is done.
Chinese New Year’s holidays are spent for the most part
in ingenious kinds of gambling, in the dreamy forgetfulness
of opium, and in sitting well dressed, doing nothing, in erect
blackwood chairs.
Great numbers of crackers, fastened together and sus-
pended from the tops of houses to the bottom, are exploded
on New Year’s day, and the day before and after. These
are meant to frighten away evil spirits. In places where
there has been a particularly fierce fight with devils one
walks knee-deep in the red paper débris of explosives.
Drums, gongs, cymbals, and every article that will give
forth a sound are banged indefatigably all day long and far
into the night.
Ladies break away from the monotony of their lives at this
season. From the fourth to the seventh day they worship at
the shrine of the goddess who presides over marriage, and
attend exhibitions of flowers in their best clothes and in the
conspicuous disfigurement of paint and cosmetics. The
fifteenth day of the first month, when the Feast of Lanterns
is celebrated, is another ladies’ day. They throng the streets
at night to gaze at the illuminations and fireworks (the latter
called the “letting off of flowers”), and to guess the riddles
which are inscribed on lanterns hung at the doorways of
houses.
The Chinese think that a new year brings to them a fresh
NEW YEAR’S DAY IN CHINA 3807
lease of life, and they make then as many fragile resolutions
as we do. On the last day of the year boys will shout out in
the streets, Mai saou (‘I will sell my idle ways’’), with the
laudable desire of being more diligent during the new year.
One must be very careful only to speak words of good omen
on New Year’s day. The words that they write, too, on that
day the Chinese think give a good or a bad character to the
whole year, so they begin their letters with such words as
“Happiness,” ‘‘ Wealth,” ‘‘ Long life.”’ Superstitious im-
portance is also attached to the first person met on New
Year’s day. To meet a fair woman on first going out is
an omen of good luck, but to meet a woman is only one
degree better than to meet a Buddhist priest, who is regarded
as foreboding the worst possible fortune.
Of the many insults and acts of brutal, useless bullying
that were inflicted upon the Chinese by the foreign armies
after the Boxer trouble, none were more felt than the inter-
ruption and prohibition of New Year’s festivities. No one
was allowed to explode fire-crackers. Even formal bows on
the streets were forbidden by the Japanese police. It was
not considered safe to perform the usual ceremonies even in
the privacy of one’s own courtyard. Women were arrested
for indulging in what they considered seasonable gambling.
Under these strange and bitter conditions many Chinese were
heard to exclaim that it would have been better not to have
any New Year at all!
CHAPTER XXXI
MISSIONARIES
Without authority and without preparation—The selection of missionaries—
Objections answered—Testimony of Chinese themselves—Method of
work—Humanising as well as proselytising—Unpaid commercial travel-
lers—China perfectly tolerant—Missionaries easy to attack—Even
medical missjons misunderstood—Curious questions—The ideal mis-
sionary—A ‘London Christian ’—Missionaries are not such fools ag
they look.
HAVE never been officially connected with foreign
missions, and do not hold a brief for missionaries, but,
being weary of ignorant abuse of people who, after all, are
God’s creatures, I would like to advance some extenuating
circumstances from my experience in China why all the
missionaries in that country should not be hanged.
‘Were missionaries cockroaches or black-beetles they could
not have been more scorned than they were on board the ship
that brought me across the Pacific on my way to Hong Kong.
Even the captain, who seemed to be both a good and a
sensible man, became mad when he spoke of them. I inquired
why this was, and he answered, “‘One day when I was
smoking a cigar a missionary walked up to me and said,
‘Do you know, Captain, that you are committing the sin
against the Holy Ghost by smoking?’ This is why I am
not in love with missionaries.” ‘‘ But why,” I asked, ‘“ should
you, on account of one, so furiously rage against all, especially
as that one seems to have been a lunatic, or at least an idiot?
308
MISSIONARIES 309
He may have been one of those persons who are not mission-
aries at all, because they have never been sent by proper
authority, but have come into the mission-field for reasons of
their own. It would be well-spent money were missionary
societies to bribe idiots like the one you struck upon to stay
at home lest they cause heathen Britishers, heathen Chinese,
or any other heathen people to blaspheme.’’ Unfortunately
for the cause they have at heart some missionaries are
without a saving sense of humour. One of these had ‘‘ The
Lord is my shepherd” painted on her trunk, This did not
edify as she hoped it would when the notice ‘‘ Not wanted on
the voyage’”’ was stuck on after it.
“Tam going to send my boy to see the world,” said the
father of a not very presentable son. ‘‘ Are you not afraid
of the world seeing him?” asked a candid friend. Those
who select missionaries cannot be too careful as to the
specimens they allow the heathen to see. We should wash
our soiled linen at home. I do not wish to defend certain
untrained Americans who, coming out first as colporteurs,
blossom into Reverend Doctors, and then trade in houses
and land for the societies they represent, if not for themselves.
Before leaving Hong Kong I saw an annual consignment of
female missionaries land in order to be distributed throughout
China. Their physical appearance did not impress one.
What waste of money to send out people whom a fever or
two may sour and depress and necessitate their becoming
returned empties! True, those who select female mission-
aries are on the horns of a dilemma. Well-favoured girls
marry and leave the business. Anmic, unladylike, partially
deformed ones, who have no chance either at home or abroad
in the matrimonial line, do not physically adorn the Gospel
or make its message attractive to the heathen. If the beauty
of holiness were always underneath an ugly exterior, we would
not have made the above remark. And how much more
attractive it is when it coexists with physical good looks and
310 JOHN CHINAMAN AT HOME
the ways of one who could not be mistaken for anything but a
gentlewoman !
No people are more misunderstood or arouse more senseless
prejudice than missionaries. They are frequently thought of
as visionaries who imagine that a little street preaching will
induce the Chinese or other heathen peoples to become
Christians. In any case, it is asked, ‘‘ Are not the heathen
better left alone, and are not the religions they have the ones
that are best suited to them?’ These objectors I would
answer by asking, ‘‘ Have you gone with missionaries to their
stations and seen them at work? Have you visited heathen
temples and seen the people at worship ?”’
An English merchant who had come home was asked about
a medical mission hospital in the Chinese town where he had
resided. He replied that he had never heard of it, and did not
believe that it was there. On his return to the Chinese town
he found that the hospital was in the street in which he lived
himself. The real work amongst natives is not seen by
Europeans unless they go to look for it.
Not a few of those who scoff at missionary work are like
the thief who, when convicted on the evidence of three wit-
nesses of stealing a horse, complained that he could easily
have produced a hundred witnesses who did not see him
do so.
A missionary bishop in China related the following to me.
He had at one time translated the New Testament into the
Chinese that was understood in his district, and when doing
so he used every now and then to call together natives, both
Christian and heathen, and read to them his work as far as it
had gone. When he had finished reading the first chapter of
the Epistle to the Romans, in which St. Paul describes the
condition of ancient heathen morality, one intelligent Chinese
remarked, ‘‘The rest of your work you may have done in
England, but what you have just now read so perfectly
describes China, that it must have been written in the
MISSIONARIES 311
country.” And the other hearers said the same. Even in
the opinion of some of her own people, then, China does need
a better religion and morality than she has.
And in proportion to the need in which China stands of the
Gospel is the difficulty of making her comprehend and appre-
ciate itg message. To the Greeks of old the sublime self-
sacrifice of the Cross of Christ seemed foolishness, and to the
Chinese now it has, when first they hear it, the same appear-
ance. To a missionary who had described the death of our
Saviour, a Chinese remarked, ‘‘That Jesus Christ plenty
big fool.”
Those who know the crowd, the noise, the smells, and the
heat in the narrow streets of a Chinese town, are aware that
street preaching here at least, is, as a rule, impossible.
What missionaries do is this. On first coming out they get
teachers and work hard at the colloquial language of the dis-
trict in which they are to be located. If the station be a
well-established one, they will find in it a primary school, a
high school, and what is proudly called a theological college.
This last is composed of pupils from the two former who seem
likely to become good catechists and native clergymen.
‘‘ Suffer the little children to come unto Me,” said our Lord,
and the schools are intended to facilitate this result, and also
as a means of getting hold of the grown-up relatives of the
children.
We speak of the romance of war and of the romance of the
mission-field, but on active service in both cases the arrange-
ments are of a most practical nature.
But it may be asked, ‘‘Is not missionary effort like that of
a blind fowl picking at random after worms?” to use a
Chinese saying. It has been calculated that only the ninth
part of a Chinaman falls per annum to the bag of each of the
foreign and native Christian workers. Is the game worth the
candle? The Lord Jesus Christ thought so when He gave
His marching orders. Nor is the proportion between converts
312 JOHN CHINAMAN AT HOME
and workers much more satisfactory in the large cities of
Great Britain.
It should be remembered by those who complain of the few
converts made that mission influence extends far beyond the
circle of actual adherents—that prejudices are modified, and
confidence won from multitudes who as yet give no sign of
any personal leaning to the foreign faith. Missionaries sow
the seed, and though it may not fructify in their day, a
glorious harvest may be reaped by their successors.
In her book ‘‘ The Yangtze Valley’ Mrs. Bishop states
that a Chinese servant of hers said that he liked to serve
missionaries because he never got boots thrown at his head
‘*in the foreign teachers’ houses.’’ This quaintly alludes to
the indirect and unconscious influence for good of mis-
sionaries. Control of temper amidst the trifling, perhaps, but
continuous torments of the tropics, payment of wages agreed
upon, kind treatment of servants—the fame of such things as
these causes inquiry to be made about the ‘‘ Jesus religion,”
and arouses a desire to learn what is the power making for
righteousness which it contains. In this way is given a daily
object-lesson of justice and unselfishness.
Those who have honestly tried to understand missionaries
and their work know that, with few exceptions, their lives are a
standing reproach to the self-indulgence of the average man-
darin, not to speak of the European. What more natural than
to sneer at missionaries and wish to get rid of the reproach ?
Missionary work is humanising as well as proselytising,
and every mission is a centre of light and leading. It is the
only agency practicable for extending into the interior the
influence of Western civilisation, for missionaries are the only
foreigners who are in touch with Chinese native feeling. The
official classes are aware of this, and hence their hostility
to missionaries. They feel that the enlightenment of the
millions means the extinction of their own authority over
them.
MISSIONARIES 313
European merchants in China, instead of abusing mis-
sionaries, ought to help them in every way, for while the
purpose of missionaries is religious, they are unconsciously,
perhaps, yet of necessity, unpaid commercial travellers. They
speak the language of the people and penetrate into interior
districts as merchants do not, and the contents of their
houses, their clothing, their appliances of all kinds constitute
at each mission station and as they travel a miniature exhibi-
tion of the superior conveniences which foreigners possess.
In this way a market is made for the merchant by the much-
abused missionary and his household.
Every one tries to use missionaries and no one shows any
gratitude towards them. A British consul tells us that he
has known mandarins, whose hostility to missionaries had
brought on a riot, to send their valuables for safety to these
same missionaries.
These two sayings are current amongst the Chinese:
“ Worship the gods as if they came, and if you don’t it is all
the same.”’ ‘‘ Worship the gods as if they were there, but if
you worship not the gods don’t care.” People so indifferent
to their own religion are not likely to be much prejudiced
against another one.
On the subject of religion China is perfectly tolerant.
Missionaries are not disliked because they preach Chris-
tianity, but because they are foreigners or suspected of being
political agents. The people often say, ‘‘ We have no objec-
tion to Jesus; doubtless He was good. Make an image of
Him and put it by the side of our gods, and we will knock our
heads before Him as well as before them. Some advantage
may come from so doing.” If missionaries are more fre-
quently attacked by Chinese mobs than other foreigners, it is
simply because they live in districts remote from naval or
military protection. They are in direct contact with the
natives, and are the first, because the handiest, victims to an
anti-foreign rising. When urged to kill missionaries, Chinese
314 JOHN CHINAMAN AT HOME
mobs do so with regret, and I have often observed that the
people, when let alone, seem to be fond of the “ foreign
teachers.” It is quite touching how even the poorest some-
times wish to give them presents.
Missionaries may not always have added the wisdom of a
serpent to the harmlessness of a dove, but as a class and
when they have been properly selected they are the greatest
force working in China for progress. They teach children in
their schools to be clean and to speak the truth. They have
done most of what has been done for female elevation. They
have led the way in establishing schools for Western educa-
tion. Text-books of almost every class have been translated
by them.
As for medical missions, it is almost impossible to exag-
gerate the good they do. Yet even these last, though they
are the best advertisement of Christianity to those who have
benefited by them, are an offence or stumbling-block when
they are, as often happens, misunderstood. Medicine in
China is still largely looked upon as a black art akin to
sorcery, and, when one remembers of what loathsome ingre-
dients the drugs of the Chinese medicine-man are often com-
posed, one need not wonder at the readiness with which
the ignorant masses are made to believe that remedies so
efficacious as those administered by the “‘ foreign devils” are
compounded of eyes and other parts of the human body.
Only a few years ago it was circulated that a missionary stood
upon the wall of the mission compound at Swatow hooking
the eyes out of people as they passed with a fishing-rod.
To raise persecution against Christians it was said, at the
time of the Boxer trouble in 1900, that they had poisoned the
wells and marked houses with a red substance in order that
those who dwelt in them might be stricken with sickness.
When the last sacrament is administered to a Roman
Catholic convert who is dying his friends have sometimes
been excluded from the room. One or more of these have
MISSIONARIES 315
peeped in and seen the priest bending mysteriously over the
sick man. This, coupled with the European custom of
closing the eyes of the dead, may have given some colour to
the horrible imputation that missionaries steal human eyes
for medicine or photography.
Then for unmarried missionary girls to travel about, either
alone or in charge of a male missionary, shocks at first
Chinese notions of morality. Such conduct, it is thought by
people who believe that the place for woman is the hearth,
can have but one meaning, and to this conclusion they are
assisted by the evil reputation of their own nunneries and
monasteries.
However, the free and friendly intercourse of missionaries
of both sexes only causes suspicion at first. Before long it
becomes known that the single missionary ladies are not
immoral, but very much the reverse, and that the married
ones are not playthings and servants, but companions on an
equality with their husbands, and intelligent advisers of them.
Then the Chinese critics, changing their minds, begin to
think that their own women should be raised to the same
level, and that only foreign women working among them can
bring about the desired change. ‘‘ Your wife can teach as
well as you,” said a man to a missionary. ‘‘ Our wives are
wooden-headed ; they know nothing.”’
Certainly missionary ladies ought to receive a little training
in business habits. One who had not this advantage over-
drew by mistake her banking account. When informed of
this by her bankers, she wrote back that they must be in
error as there were still several cheques in her cheque-book.
The Chinese are very suspicious, and when they do not
understand who people are or what is the nature of their
work they will believe any explanation. That a missionary
should come so far for no other reason than to teach a new
religion is unintelligible to them. Surely, they think, behind
what seems only a harmless craze there lurks a sinister design.
316 JOHN CHINAMAN AT HOME
To many a Chinese a missionary appears an advance agent of
the gunboat. Missionaries come, territory goes, and it is
little wonder if the Cross has come to be thought of as the
pioneer of the sword.
Abbé Huc tells how a mandarin asked him who the Lord
of Heaven about whom he preached was, and suggested that
he was the Emperor of the French. Even now the convic-
tion is all too general that the propagation of Christianity
is a political movement. Whatever may be said of Roman
Catholic missionaries, this is certainly not true of Protestant
ones. They object to be made political tools of their Govern-
ments at home, and do not want, if killed, to be avenged by
executions enforced by gunboats. They know that if St.
Paul and the other first apostles had been protected by gun-
boats we would not be Christians now.
The questions which are asked missionaries when they go
for the first time to a remote place in China show the
ignorance that prevails about them and the countries from
which they come. If the missionary have a beard people
‘stare themselves full,’ and ask if he were born with it.
Other questions will be such as these: ‘‘ Why do not your
people shave their heads, as we do?’’ ‘‘ Why do you not
have black eyes like we; have they faded?” ‘‘Why do
foreign ladies wear coverings on their heads when they go
out? it is just like men.’ ‘‘Is there a sun and a moon in
your country?” ‘Are there hills and trees?” ‘* Where is
the country where the people have one leg, one arm, one eye,
and where there are only women?” A difficult question to
answer is the common one, ‘‘ Why was Jesus Christ not born
in China; how is it we did not hear of Him sooner?” _ |
All classes in China are now giving Christianity a respectful
hearing. The family bond is a help. They come over in
families. A missionary friend of mine the other day baptized
a grandfather aged fifty-seven, a son thirty-five, and a grand-
son eighteen. Even the bad and irreligious lives of nominal
MISSIONARIES 317
Christians in the Far East cannot stop the progress of
mission work.
Imitation is the sincerest flattery, and the preaching halls
and medical dispensaries of Christian missions are being
copied by the Chinese. Rooms are hired and lecturers paid
to preach Confucianism, and well-to-do men subscribe to
places where free Chinese medicines are given to the poor.
In order to allay prejudice a missionary should be a
gentleman in heart. The civilities to be observed on entering
or leaving a house, on welcoming guests or bidding them
farewell, where and when to stand and sit, how to behave
at table—these things must not be ignored by missionaries
who would make their presence and their teaching acceptable.
A convert gets into trouble if he gives up subscribing to
guilds and temple services, and the Christian Chinaman who
refuses to perform ancestral worship is thought to receive the
curses not of the living only, but of five previous generations
of the dead. When proper missionaries are chosen they are
large-minded enough to understand and sympathise with such
difficulties. They teach positively and not negatively, and
recognise what is good in those whom they try to convert—
as, for instance, that the average Chinaman obeys the Fifth
Commandment better than does the average Christian.
Missionaries in China who do not go about telling people
that unless they believe this and that without doubt they shall
perish sverlastingly, but who desire to show a more excellent
way than the way of Taoism, or even of Buddhism, these men
should receive our sympathy and encouragement, for nowhere
is missionary work as difficult as in China. Think, for
instance, of the difficulty of explaining to an ancestor-
worshipper such words as, ‘If any man come to Me and
hate not his father, he cannot be My disciple. For I am
come to set a man at variance against his father.”
The divisions among Christians that are so perplexing to the
heathen ought not to be put to the account of missionaries, as
318 JOHN CHINAMAN AT HOME
this much-maligned people did not make them. And certainly
the missionaries whom I knew in China kept these sectarian
distinctions as much as possible in the background, and each
was careful not to build upon another man’s foundation.
A Chinese said to a friend of mine, ‘I am a Christian, a
plopel (proper) Christian, a London Christian, all same as
you.” My friend explained that there was no superior brand
of Christians in London, but the Chinese would persist in
calling himself a ‘‘ London Christian’ because it was, under
God, by means of the London mission that he was converted.
Would it be just to accuse this mission of making a new sect
called London Christians ?
One of the ‘“‘ Problems of the Far East” that perplexes
Lord Curzon is the missionary who, ‘‘ taking with him a
portmanteau full of Bibles, thinks that by dropping its
contents here and there, he is winning recruits to the fold
of Christ.”
Had Lord Curzon globe-trotted a little longer in China he
would have discovered that portmanteaus are quite unsuited
to the climate, and that missionaries do not use them.
Certainly missionaries have nof much time for higher
criticism, but few of them can be s0 ill-instructed as to
think that all the Bible is of equal value or that it can be
given with safety to heathen people without note or comment.
‘‘ What is the educated Chinaman likely to think,” asks
Lord Curzon, ‘‘ of Samuel hewing Agag in pieces before the
Lord?” I fear that familiarity with the punishment of
lingchi, or death by many cuts, in China would prevent people
being troubled because a sort of lingchi was inflicted upon
Agag. Much more in need of softening and explanation
would an educated Chinaman consider the injunction that
a man should leave father and mother and cleave to his wife.
Of course, there are people who have no power of adaptation
and never should be missionaries. One such, before he had
learned Chinese, was asked to give an address. ‘‘ Say some-
MISSIONARIES 319
thing,” said an old missionary, ‘and I will interpret.” The
novice began, ‘‘ My friends, truth is relative and absolute.”
“He says,” interpreted the man of experience, “that he is
very glad to see you.”
Some Chinese who were meditating conversion are reported
to have said, “If the foreign teacher will take care of our
bodies, we will do him the favour to geek the salvation of our
souls.” It is often asserted that all Chinese Christians are
like this—that they are only ‘‘rice Christians,” who pretend
to be converted in order to get rice, money, or the influence
and protection which is supposed to be attached, and often is
attached, even by Chinese officials, to Church membership.
There are hypocrites in China as well as in Britain, but
that all converts are of this kind is proved to be untrue by
the way Chinese Christians suffered torture and death rather
than deny their faith during the Boxer persecutions of 1900.
I have only known one missionary who, having considerable
private means, helped to support his converts, and that was
during the Boxer trouble, when they could not get employ-
ment. Missionaries are not such fools as they look.
A tea-grower near Foochow asked an Englishman known
to the writer to buy his tea. ‘‘No,” he replied, “‘I get as
much tea as I require from my old customers.’ ‘‘ What!
Not buy my tea! I Christian all same as you.” ‘‘I do not
see any connection between your tea and your Christianity.
I only buy unmixed tea.”’
I have had named to me many Christian Chinese merchants
who lost much money because they would not keep open their
places of business on Sunday. At Swatow a man used to go
on board ships every Sunday to shave and cut hair. After he
was baptized he ceased to do this. Hearing of his scruples,
the captain of a ship laughed and said that a Chinaman
would do anything for dollars. He sent and offered him
twelve dollars if he would come and cut his hair on Sunday.
The barber refused this, and also an offer of twenty dollars
320 JOHN CHINAMAN AT HOME
from a passenger who had made a bet that the barber could
be bought. Indeed, Chinese Christians give more than
they get. In many parts of China, even very poor people
support their Churches, and Chinese who have emigrated to
Australia, the Straits Settlements, and elsewhere, pay mis-
sionaries to evangelise their countrymen at home, notably at
Canton.
The commonest criticism that is made about missionaries
is that their charity should begin at home, and that they
should not abandon the perishing British heathen. This
generally comes from those who have gone abroad themselves
or from those who are asked to subscribe to home missions.
In great Britain we hear of people being so much preached to
that they are gospel-hardened, and certainly there are enough
evangelists there to give every one a chance of hearing of
Christ’s kingdom.
As a matter of fact, however, nothing does the Church at
home so much good as thinking of and working for the Church
abroad. It is the old story of the Russian traveller. On the
point of perishing from cold he stumbled upon a man buried
in the snow. He set to work to pull him out and rub him,
and the exercise kept in circulation his own blood.; That
Church does most for the heathen at home that does most for
the heathen abroad.
Money lent to the Lord in obedience to His command to
evangelise the world is well invested. America and Great
Britain may one day become not only almost but altogether
heathen, and we shall get a good return for the money
advanced if Chinese and Indian Christians are sert to
reconvert us.
CHAPTER XXXII
AS THE CHINESE SEE US
“Foreign devils are very singular”—“ Just like monkeys _—‘ That’s the
devil’s house”—A foreigner is always suspected—A bare skin as a
mark of respect—Our European odour—Foreign smoke and foreign
dirt—The want of religion of foreigners—“ Exceeding strange »—The
Platonic intermingling of sexes not understood — ‘And she has
manners too”—Morbid unrest—Curious rather than useful.
HE theory of Chinese sovereignty is that the Emperor,
or Son of Heaven, is monarch of the whole earth, and
that all other nations are his subjects and tributaries. Think-
ing that it would bea diplomatic thing to do, Lord Macartney,
when he went to Peking as Ambassador, took with him a
carriage and presented it to the Emperor Kienlung. This
was a mistake, for the gift was considered tribute.
Even in the treaty ports there are natives who have not
learned to discriminate between the various nationalities
represented there. In his ‘‘Chinamen at Home’ Rev.
T. G. Selby thus writes: ‘‘ Travelling on a boat crowded
with native passengers, I was amused at overhearing the
conversation of two simple countrymen. ‘ How much whiter
his skin is than ours!’ ‘ Yes,’ said the passenger ad-
dressed, ‘foreign devils are very singular. They are born
entirely white or entirely black.’ The man’s impression
obviously was that colour was as uncertain as in a litter of
puppies, and that Sikh, Negro, and Englishman all came
21 321
322 JOHN CHINAMAN AT HOME
from the same stock. The ignorance was perhaps a trifle
uncommon, but the prejudice it represented is all but
universal.”
The Chinese call themselves the black-haired race, and all
foreigners red-headed devils. It is related by Miss Gordon
Cumming that one of her friends with bright red hair was
travelling in a remote district of China with a companion
whose hair was a nut-brown colour. Finding that they could
not escape from the curiosity of the crowd, who struggled for
a sight of them, they suggested that if the people must see
them they should pay for the privilege. ‘‘ Yes,” they cried,
“we will pay so many cash for a good look at you, but we
can only pay half that sum for looking at the other foreign
devil, as his hair is not nearly so red.” The travellers,
taking them at their word, collected a large quantity of cash,
which they subsequently scattered for a general scramble,
to the great delight of all present.
Not knowing or forgetting the origin of their queue, the
Chinese think that it is unnatural for us not to have this
appendage. In the interior of the country they will peep
under a missionary’s hat to be sure that there is not one
coiled up inside.
A Chinese friend, who had not the smallest idea of being
deficient in politeness, confided to the author of ‘‘ Chinese
Characteristics,” that when he first saw foreigners it seemed
most extraordinary that they should have beards all round
their faces just like monkeys, but he added, reassuringly,
“‘T am quite used to it now.”’ This reminds us of what the
people in another place said of a certain missionary, “‘ He
speaks our language; if his whiskers were shaven off he
would be nearly as good looking as we are.”
Chinese children often scream with fright when they see a
European for the first time, especially if he have a red beard
like the bogey-man depicted in their picture-books. The chil-
dren thought that these were mythical personages—but no!
AS THE CHINESE SEE US 323
there is one of them in the flesh. They run to their
mothers. Mother seizes the tearful little one and carries
him into the house, putting at the same time her hand
before his mouth to keep out the evil that is supposed to
emanate from foreign devils. Not long ago at Tientsin a
little girl got convulsions and literally died of dread when
a German soldier harmlessly, as he thought, chucked her
under the chin.
In the lately acquired British territory opposite Hong
Kong, I heard a boy, when asked whose was a particular
house, reply, ‘‘ That’s the devil’s house.’””’ He meant nothing
more than that the only European in the neighbourhood lived
there.
A mandarin, after visiting a missionary known to me,
questioned the missionary’s house-boy about his master’s
habits, as though he were a wild beast. ‘‘ What does he
eat ?’’ ‘ How is it cooked?’ ‘‘ When does he go out?”
and so on.
In the interior of China a foreigner is always suspected.
He is supposed to be able to see into the earth and discover
precious metals. If he is a missionary, he is a political agent
come to get himself killed, so that his death may be an
excuse for land-grabbing on the part of some European Power.
If he engage in famine relief, it is thought that his ultimate
object is to carry off people to his own barbarous country.
Should he offer any food or drink to visitors, they think that
death is in the pot. Even the ink with which a book is
printed by a foreigner will be suspected of being poisoned.
Many Chinese women are afraid to enter a foreigner’s house
lest they should be bewitched.
The unceremonious way in which our officials go about
their business seems undignified to the Chinese. If, in our
eyes, mandarins make a poor show when carried through
streets in the centre of a crowd of fantastically dressed street
boys and beggars, to the Chinese our consuls and people in
324 JOHN CHINAMAN AT HOME
authority cannot seem of much account when they walk about
with pipe or cigar in mouth, and with, perhaps, no other
retinue than a wife or a dog. —
Chinese ladies dress, and do not undress, for evening
parties, so they are greatly shocked when they hear that
Western women do the reverse. One of the things that
astonished the author of ‘‘ Those Foreign Devils’? was that
when female foreign devils go to Court they regard ‘a bare
skin as a mark of respect.’”’ Chinese ladies are also con-
cerned because their European sisters do not wear visible
trousers, and they cannot understand how they eat when
their waists are girt in. For a woman to show her shape is
considered in China most immodest. Even upon a man
tight clothes can only be explained if the poor fellow have not
enough cloth to cover himself properly. How, they ask, for
pity’s sake, can Europeans, with their closely fitting gar-
ments, catch vermin? A Chinese will feel the board-like
shirt-front of a Westerner with wonder, and ask if his collar
does not cut the wearer’s throat.
I saw one day, at the Peak tramway station at Hong Kong,
half a dozen Chinese ladies, apparently visitors to the island,
dressed in the height of their fashion. Some British ladies
stepped out of the cars wearing gowns that showed their
figures and hats stuck over with artificial flowers and bits of
birds. When they had passed, the Chinese ladies, pointing
at their compressed waists and inartistic headgear, laughed
in a way that should stagger European complacency.
Western women can see themselves as the Chinese sce
them by looking at a collection of wax or paper dolls on a
street stall at China New Year’s time. They will probably
find some, as I have, dressed in European women’s fashion,
as understood, or caricatured by, the Chinese.
As for the clothes of Western men, they are thought to be
melancholy, undignified, and generally absurd. ‘‘ What,”
they ask, ‘‘can be worse for the health than to have the
AS THE CHINESE SEE US 325
waistcoat of evening dress open in front, thus exposing the
chest, a most vulnerable part?”
A friend told the writer that the first time he gave a
swallow-tail coat to a new Chinese servant to brush he saw
the boy round the corner holding the garment up to the light
and shaking with mirth. ‘‘ Why was it cut so in front and at
the tails, what were the two buttons behind for ; how did the
thing go on?”
The Chinese think it strange that we should wear a hat
in summer out of doors when it is warm, and take it off
indoors in the depth of winter. They hold a fan before that
part of the bare head or face where the sun would strike,
which is surely more sensible than our plan of wearing a
headdress in warm weather.
But, indeed, we have to consider not only how the Chinese
see us, but how they smell us, for what they call our Euro-
pean odour is quite as nauseous to them as their yellow smell
is to us. Think of that, ye well-tubbed Britishers! A
missionary friend, who is a very clean man, told me that
he has often been pained by seeing Chinese hold their noses
when talking to him. They say that we smell rank because
we eat beef.
Celestial dislike and prejudice, however, is more than skin
deep. China is economically independent, and can produce
what she wants herself. For this reason foreigners are
regarded as intruders who bring hurtful things and set bad
examples.
Dr. Legge, who laboured for forty years in China, had the
following conversation with Kwo Sung-tio after his arrival
in London as Chinese ambassador in 1877. ‘* You know,”
said the Chinaman, ‘‘ both England and China; which
country do you say is the better of the two?” Dr. Legge
replied, ‘‘ England.” The ambassador was disappointed,
and added, ‘‘I mean looking at them from a moral stand-
point—from the standpoint of righteousness and benevo-
326 JOHN CHINAMAN AT HOME
lence.” ‘After some demur and fencing,”’ writes Dr. Legge,
“‘T replied again, ‘England.’ I never saw a man more
surprised. He pushed his chair back, got on his feet, took a
turn across the room, and cried out, ‘Then how is it that
England insists on our taking her opium?’” It is significant
that the Chinese call opium foreign smoke and foreign dirt.
In a memorial which was addressed to the Emperor of
China in 1884 by the High Commissioner Péng Yu-lin, it
was stated that ‘‘ since the treaties have permitted foreigners
from the West to spread their doctrines, the morals of the
people have been greatly injured.”
A Chinaman defined a Christian as one who “eats beef”
(thought a wrong thing to do in the south of China) and says
‘God damn!” It is to be feared that this is not an un-
common impression of the religion, or want of religion, of
foreigners that is formed, at least in the treaty ports. The
Chinese say that while we profess Christianity, its spirit
influences our actions far less than do economic considerations,
that, Christianity is even less to us than is Confucianism
to them, and that it is like our impertinence to send
missionaries to China.
The Chinese think that we neglect and ignore the five
great relationships which are taught to them in their classics
—the relationship of sovereign to subject, of father to son,
of husband to wife, of younger brother to older, and of friend
to friend.
Celestials observe that in Western countries when a son comes
of age he goes where he likes, does what he chooses, and has
no necessary connection with his parents nor they with him,
and they think this the behaviour of a grown calf or colt to the
cow or mare, proper for brutes but not for human beings.
By the Chinese, trees are raised for shade and children for
old age.
Writing of the things which astonished him most in
Europe, a Chinaman said, ‘When sons and daughters are
AS THE CHINESE SEE US 327
grown up, the parents need no longer look after them, but
may let them be altogether their own masters. Children
then regard their parents as strangers, and merely show them
courtesy when they see them. The most respectful form of
this courtesy is to apply their mouths to the right and left lips
(sic) of the elder with a smacking sound.” The kissing in
which foreign devils indulge seemed to their critic ‘‘ exceed-
ingly strange’’ (‘‘ Those Foreign Devils,” p. 81). He tries
in the words quoted to make intelligible that which in China
is an unknown practice. Even a mother does not kiss her
baby, though she will press it to her cheek.
The Chinese are of opinion that our marriage laws are
very foolish. ‘‘ Only fancy,” they say, ‘a European cannot
legally have a concubine, even when he has no son, and his
wife is old or no longer pleasing to him.” The Platonic
intermingling of sexes in Western society the Chinese do not
understand ; they are sure that our treatment of women is a
mixture of imbecility, ill-breeding, and buffoonery.
A Chinese opponent of railways lately wrote that they
would be useless in China as far as women are concerned.
“‘The wives and daughters of a European (sic) take no
pleasure in staying at home; but, in the case of our woman-
kind, gadding about is held in great disrepute.”
The author of a native work called ‘“‘The Sights of
Shanghai’ complains that foreigners and their wives
stroll about in the public gardens arm-in-arm, and
shoulder to shoulder, without any bashfulness whatever.”
For men and women to talk together in public is, in the
opinion of the Chinese, bad, but for them to shake
hands or take each other’s arm is barefaced immorality.
Etiquette in the Flowery Land requires that men and
women passing things to each other should lay them upon
a table instead of handing them directly. So far is this
carried that one of the classic books raises the question
whether, if a woman is drowning, it is permitted even to
328 JOHN CHINAMAN AT HOME
her brother-in-law to take her by the hand to save her life.
This being so, we may imagine what the Chinese think of
Western ladies who dance with the arms of unrelated men
about their waists. The amah (or nurse) of a friend of
mine, when told by her mistress that this was really done,
exclaimed, “‘ Vely same!” (‘‘ Very shameful ’’).
A Chinese critic of ‘‘foreign devils”? thus describes a
European dancing party. ‘‘Invitations are sent to an
equal number of men and women, and after they are all
assembled, tea and sugar, milk and bread, and the like, are
set out as aids to conversation. Then the host decides what
man is to be the partner of what woman, and what woman of
what man. This being settled, with both arms grasping each
other, they leave the table in pairs, and leap, skip, posture
and prance, for their mutual gratification. A man and a
woman previously unknown to one another may skip together.”
When the Chinese hear of the Christian precept that a
man should leave his father and mother and cleave to his wife,
they are, if good Confucianists, horror-stricken; for Con-
fucianism requires a man to cleave to his father and mother,
and to compel his wife to do the same.
We say that the Chinese worship their ancestors, and they
retort that Western nations worship their wives. They hear
of men amongst us adoring and being devoted to their wives,
and if any of them get hold of the Prayer-book of the English
Church they see that when a man is being married he says
to the woman, ‘‘ With my body I thee worship.” Is not
this proof positive ?
‘Some of the manners that do us credit astonish the
Chinese. They think, for instance, that it is very strange
we should hand chairs to women, make way for them in the
streets, carry things for them, condescend to eat with them,
or to use the same basin that they have used, and that we
should treat them generally as equals, if not superiors.
Two Chinese, handsomely dressed in the native style of
AS THE CHINESE SEE US 329
gentlemen, sat down to dinner in the saloon of a steamer
plying between Canton and Hong Kong. They both under-
stood English, and one was an Oxford graduate. “Are
Chinese allowed to travel first-class, Captain?” called out an
American lady. ‘‘Oh, yes,” replied the skipper, ‘‘ we take
Chinese, Americans, and all nations.’’ Then the very lady-
like Yankee, turning to the Oxford graduate, asked, ‘‘ And
how do you like our food, and our knives and forks,
John?’? The Chinaman answered politely that he was
becoming almost as expert with knife and fork as with
chopsticks. After a little while, turning to the captain at
whose side he sat, he softly asked, ‘‘Do you wonder now
that we Chinese are not in love with foreigners?”’ I had
this from the captain himself.
The Chinese think that our manners are those of bar-
barians. It is not necessary or possible for Europeans living
in China to learn the three hundred rules of ceremony or
the three thousand precepts of behaviour that are laid down
in Chinese classics, but we might put into practice a few of
the elementary principles of Christianity, and then we would
be thought to be almost as good as Confucianists. Certainly
the foreigner who does not take the trouble to learn even the
alphabet of Chinese politeness cannot avoid giving frequent
offence unconsciously. For instance, if he wear spectacles
and do not remove them when a visitor comes into his room,
he will be thought very rude. The Chinese strongly object to
be looked at through glasses.
When we show manners the Chinese are surprised. A
lady told me that on a recent occasion, when she went into a
shop at Canton, the door was soon blocked up by a crowd of
idle gazers. My friend, who speaks Cantonese well, said to the
crowd in that dialect, ‘I beg your pardon, would you allow
me to go out?’ They at once made room for her, and she
heard them remarking, ‘‘She speaks our language, and she
has manners too!”
330 JOHN CHINAMAN AT HOME
The Chinese do not think that the subjects upon which we
examine our students are as important as they seem to us.
At the time of a recent examination for degrees at Peking the
conversation of a Chinese official and of an English one
turned on the examinations. The former remarked, ‘I
understand that examinations in the West are all about
clocks, watches, and such things—the mechanical arts.”
Our idea of progress is to have railways and other means of
motion, and to be always moving about. To the Chinese
this seems to be morbid unrest. They say that we do not
live, so intent are we in increasing the means of living, and
that in consequence we are always discontented.
The Chinese highly approve of the tramway cars, lavatories,
and fire-engines of the West, but many of our contrivances
are, in the opinion of the educated, curious rather than useful,.
and in that of the ignorant connected with magic, and with
magic Confucius warned them to have nothing to do. ‘What-
ever he may pretend for the sake of advantage, the most un-
progressive yellow man despises the most inventive white
man. ‘The inventiveness of the latter is, in the eyes of the
former, no more worthy of respect than is the cunning of a
fox or the strength of an elephant.
Still, we never know what a Chinese is feeling under his
cloak of stolidity. One did allow himself this expression of
surprise when he saw for the first time a train on the new
railway at Canton, ‘‘No pullee, no pushee, but go like
hellee!”” The huge steamers, too, that glide into Hong
Kong, with apparently nothing to move them, seem very
magical. °
When we object to the smells in Chinese cities, the
inhabitants say, “‘ They are surface smells; they will evapo-
rate,” and rightly think that their system of drainage, or
rather of no drainage, is far less dangerous than is our
underground drainage.
Few Chinese visitors to England think as much of us
AS THE CHINESE SEE US 331
as we do of ourselves. Rather they are shocked at the
foulness of our city slums, at the drunkenness and licentious-
ness upon the streets, at our murder and divorce records, at
the figures of the national drink-bill.
Chinese who have travelled in Europe say that our system
of having a different currency in each country, however near
to each other, is very inconvenient. This is true, but it does
not come well from those who have coins of which it takes
about a thousand to make a dollar. In their opinion our
prisons are absurdly comfortable, but they admire the school
system by which we try to keep people out of prison.
The Viceroy of Canton once said to Sir Henry Blake,
Governor of Hong Kong, from whom I heard it, “I cannot
understand you English. You keep people more comfortable
in prison than ever they were in their lives, and expect in this
way to prevent crime. Just send some of those ruffians who
go from us to Hong Kong back to me, and I'll cut off their
heads. Why go to the expense of keeping alive those who
will not work for a living?”
The Chinese say that Europeans do not know how to make
tea. To put milk and sugar into it is as horrible, in their
opinion, as it would be in ours to put them into old port wine.
Either milk or sugar destroys bouquet and flavour.
The Chinese and our interpretation of things are so different !
Here is an illustration. To bring me to conduct Divine Service
at two forts at Hong Kong, a steam launch used to be hired
by Government. Orders were given to the Chinese cock-
swain, and these he wrote in his own language on a piece of
paper.