It is true that Lao Tzu said, "Ceremonies are but the veneer of loyalty and good faith." His words, however, have not prevailed against the teaching of Confucius, who was an ardent believer in the value of ceremonial. One of the latter"s disciples wished, as a humanitarian, to abolish the sacrifice of a sheep upon the first day of every month; but Confucius rebuked him, saying, "My son, you love the sheep; I love the ceremony."
When, during his last visit to England, Li Hung-chang made remarks about Mr. Chamberlain"s eyegla.s.s, he was considered by many to be wanting in common politeness. But from the Chinese point of view it was Mr. Chamberlain who was offending-quite unwittingly, of course-against an important canon of good taste. It is a distinct breach of Chinese etiquette to wear spectacles while speaking to an equal. The Chinese invariably remove their gla.s.ses when conversing; for what reason I have never been able to discover. One thing is quite certain: they do not like being looked at through a medium of gla.s.s or crystal, and it costs the foreigner nothing to fall in with their harmless prejudice.
Chinese street etiquette is also quite different from our own, a fact usually ignored by bl.u.s.tering foreigners, who march through a Chinese town as if the place belonged to them, and not infrequently complain that coolies and others will not "get out of their way." Now there is a graduated scale of Chinese street rights in this particular respect, to which, as being recognised by the Chinese themselves, it would be advisable for foreigners to pay some attention. In England it has been successfully maintained that the roadway belongs to all equally, foot-pa.s.sengers, equestrians, and carriage-pa.s.sengers alike. Not so in China; the ordinary foot-pa.s.senger is bound to "get out of the way" of the lowest coolie who is carrying a load; that same coolie must make way, even at great inconvenience to himself, for a sedan-chair; an empty chair yields the way to a chair with somebody inside; a chair, inasmuch as being more manageable, gets out of the way of a horse; and horse, chair, coolie, and foot-pa.s.senger, all clear the road for a wedding or other procession, or for the retinue of a mandarin.
At the same time a Chinaman may stop his cart or barrow, or dump down his load, just where-ever he pleases, and other persons have to make the best of what is left of the road. I have even seen a theatrical stage built right across a street, completely blocking it, so that all traffic had to be diverted from its regular course. There are no munic.i.p.al regulations and no police in China, so that the people have to arrange things among themselves; and, considering the difficulties inherent in such an absence of government, it may fairly be said that they succeed remarkably well.
When two friends meet in the street, either may put up his fan and screen his face; whereupon the other will pa.s.s by without a sign of recognition. The meaning is simply, "Too busy to stop for a chat," and the custom, open and above-board as it is, compares favourably perhaps with the "Not at home" of Western civilisation.
I do not know of any Chinese humorist who ever, as in the old story, shouted out to a visitor, "I am not at home." Confucius himself certainly came very near to doing so. It is on record that when an unwelcome visitor came to call, the sage sent out to say that he was too ill to receive guests, at the same time seizing his harpsichord and singing to it from an open window, in order to expose the hollowness of his own plea.
Any one on horseback, or riding in a sedan-chair, who happens to meet a friend walking, must dismount before venturing to salute him. However to obviate the constant inconvenience of so doing, the foot-pa.s.senger is in duty bound to screen his face as above; and thus, by a fiction which deceives n.o.body, much unnecessary trouble is saved.
When two mandarins of equal rank find themselves face to face in their sedan-chairs, those attendants among their retinues who carry the enormous wooden fans rush forward and insert these between the pa.s.sing chairs, so that their masters may be presumed not to see each other and consequently not be obliged to get out.
No subordinate can ever meet a higher mandarin in this way; the former must turn down some by-street immediately on hearing the approaching gong of his superior officer. A mandarin"s rank can be told by the number of consecutive strokes on the gong, ranging from thirteen for a viceroy to seven for a magistrate.
Take the case of a Chinese visitor. He should be received at the front door, and be conducted by the host to a reception-room, the host being careful to see that the visitor is always slightly in advance. The act of sitting down should be simultaneous, so that neither party is standing while the other is seated. If the host wishes to be very attentive, he may take a cup of tea from his servant"s hands and himself arrange it for his guest.
Here comes another most important and universal rule: in handing anything to, or receiving anything from, an equal both hands must be used. A servant should hand a cup of tea with both hands, except when serving his master and a guest. Then he takes one cup in each hand, and hands them with the arms crossed. I was told that the crossing was in order to exhibit to each the "heart," _i.e._ the palm, of the hand, in token of loyalty.
There is a curious custom in connection with the invariable cup of tea served to a visitor on arrival which is often violated by foreigners, to the great amus.e.m.e.nt of the Chinese. The tea in question, known as guest-tea, is not intended for ordinary drinking purposes, for which wine is usually provided. No sooner does the guest raise the cup of tea to his lips, or even touch it with his hand, than a shout is heard from the servants, which means that the interview is at an end and that the visitor"s sedan-chair is to be got ready. Drinking this tea is, in fact, a signal for departure. A host may similarly, without breach of good manners, be the first to drink, and thus delicately notify the guest that he has business engagements elsewhere.
Then again, it is the rule to place the guest at one"s left hand, though curiously enough this only dates from the middle of the fourteenth century, previous to which the right hand was the place of honour.
Finally, when the guest takes his leave, it is proper to escort him back to the front door. That, at any rate, is sufficient, though it is not unusual to accompany a guest some part of his return journey. In fact, the Chinese proverb says, "If you escort a man at all, escort him all the way." This, however, is rhetorical rather than practical, somewhat after the style of another well-known Chinese proverb, "If you bow at all, bow low."
A Chinese invitation to dinner differs somewhat from a similar compliment in the West. You will receive a red envelope containing a red card,-red being the colour a.s.sociated with festivity,-on which it is stated that by noon on a given day the floor will be swept, the wine-cups washed, and your host in waiting to meet your chariot. Later on, a second invitation will arrive, couched in the same terms; and again another on the day of the banquet, asking you to be punctual to the minute. To this you pay no attention, but make preparations to arrive about 4 P.M., previous to which another and more urgent summons may very possibly have been sent. All this is conventional, and the guests a.s.semble at the same hour, to separate about 9 P.M.
Women take no part in Chinese social entertainments except among their own s.e.x. It is not even permissible to enquire after the wife of one"s host. Her very existence is ignored. A man will talk with pleasure about his children, especially if his quiver is well stocked with boys.
In this connection I may say that the position of women in China still seems to be very widely misunderstood. Not only that, but a very frightful crime is alleged against the Chinese people as a common practice in everyday life, which, if not actually approved, meets everywhere with toleration.
I allude to the charge of infanticide, confined of course to girls, for it has not often been suggested that Chinese parents do away with such a valuable a.s.set as a boy.
Miss Gordon c.u.mming, the traveller, in her _Wanderings in China_, has the following impa.s.sioned paragraph in reference to her visit to Ningpo:-
"The delicate fragrance (of the roses and honeysuckle), alas! cannot overpower the appalling odours which here and there a.s.sail us, poisoning the freshness of the evening breezes.
"These are wafted from the Baby Towers, two of which we had to pa.s.s.
These are square towers, with small windows, about twelve feet from the ground, somewhat resembling pigeon-towers; these strange dove-cotes are built to receive the bodies of such babies as die too young to have fully developed souls, and therefore there is no necessity to waste coffins on them, or even to take the trouble of burying them in the bosom of mother earth. So the insignificant little corpse is handed over to a coolie, who, for the sum of forty _cash_, equal to about five cents, carries it away, ostensibly to throw it into one of these towers; but if he should not choose to go so far, he gets rid of it somehow,-no questions are asked, and there are plenty of prowling dogs ever on the watch seeking what they may devour. To-day several poor uncoffined mites were lying outside the towers, shrouded only in a morsel of old matting-apparently they had been brought by some one who had failed to throw them in at the window ("about twelve feet from the ground"), in which, by the way, one had stuck fast!
"Some of these poor little creatures are brought here alive and left to die, and some of these have been rescued and carried to foundling hospitals. The neighbourhood was so pestiferous that we could only pause a moment to look at "an inst.i.tution" which, although so horrible, is so characteristic of this race, who pay such unbounded reverence to the powerful dead who could harm them. Most of the bodies deposited here are those of girl babies who have been intentionally put to death, but older children are often thrown in."
With regard to this, I will only say that I lived all together for over four years within a mile or so of these Towers, which I frequently pa.s.sed during the evening walk; and so far from ever seeing "several poor uncoffined mites lying outside the towers, shrouded only in a morsel of old matting," which Miss Gordon c.u.mming has described, I never even saw one single instance of a tower being put to the purpose for which it was built, viz.: as a burying-place for the dead infants of people too poor to spend money upon a grave. As for living children being thrown in, I think I shall be able to dispose of that statement a little later on. Miss Gordon c.u.mming did not add that these towers are cleared out at regular intervals by a Chinese charitable society which exists for that purpose, the bodies burnt, and the ashes reverently buried.
Mrs. Bird-Bishop, the traveller, is reported to have stated at a public lecture in 1897, that "one of the most distressing features of Chinese life was the contempt for women. Of eleven Bible-women whom she had seen at a meeting in China, there was not one who had not put an end to at least five girl-babies."
A Jesuit missionary has published a quarto volume, running to more than 270 pages, and containing many ill.u.s.trations of infanticide, and the judgments of Heaven which always come upon those who commit this crime.
Finally, if you ask of any Chinaman, he will infallibly tell you that infanticide exists to an enormous extent everywhere in China; and as though in corroboration of his words, alongside many a pool in South China may be found a stone tablet bearing an inscription to the effect that "Female children may not be drowned here." This would appear to end the discussion; but it does not.
To begin with, the Chinese are very p.r.o.ne to exaggerate, especially to foreigners, even their vices. They seem to think that some credit may be extracted from anything, provided it is on a sufficiently imposing scale, and I do not at all doubt the fact that eleven Bible-women told Mrs. Bird-Bishop that they had each destroyed five girl-babies. It is just what I should have expected. I remember, when I first went to Amoy, it had been stated in print by a reckless foreigner that crucifixion of a most horrible kind was one of the common punishments of the place. On enquiring from the Chinese writer attached to the Consulate, the man a.s.sured me that the story was quite true and that I could easily see for myself. I told him that I was very anxious to do so, and promised him a hundred dollars for the first case he might bring to my notice. Three years later I left Amoy, with the hundred dollars still unclaimed.
Further, those Chinese who have any money to spare are much given to good works, chiefly, I feel bound to add, in view of the recompense their descendants will receive in this world and they themselves in the next; also, because a rich man who does nothing in the way of charity comes to be regarded with disapprobation by his poorer neighbours.
Such persons print and circulate gratis all kinds of religious tracts, against gambling, wine-drinking, opium-smoking, infanticide, and so forth; and these are the persons who set up the stone tablets above-mentioned, regardless whether infanticide happens to be practised or not.
Of course infanticide is known in China, just as it is known, too well known, in England and elsewhere. What I hope to be able to show is that infanticide is not more prevalent in China than in the Christian communities of the West.
Let me begin by urging, what no one who has lived in China will deny, that Chinese parents seem to be excessively fond of all their children, male and female. A son is often spoken of playfully as a little dog,-a puppy, in fact; a girl is often spoken of as "a thousand ounces of gold," a jewel, and so forth. Sons are no doubt preferred; but is that feeling peculiar to the Chinese?
A great deal too much has been made of a pa.s.sage in the _Odes_, which says that baby-sons should have sceptres to play with, while baby-daughters should have tiles.
The allotment of these toys is not quite so disparaging as it seems. The sceptre is indeed the symbol of rule; but the tile too has an honourable signification, a tile being used in ancient China as a weight for the spindle,-and consequently as a symbol of woman"s work in the household.
Then, again, even a girl has a market value. Some will buy and rear them to be servants; others, to be wives for their sons; while native foundling hospitals, endowed by charitable Chinese, will actually pay a small fee for every girl handed over them.
It is also curious to note how recent careful observers have several times stated that they can find no trace of infanticide in their own immediate districts, though they hear that it is extensively practised in some other, generally distant, parts of the country.
After all, it is really a question which can be decided inferentially by statistics.
Every Chinese youth, when he reaches the age of eighteen, has a sacred duty to perform: he must marry. Broadly speaking, every adult Chinaman in the Empire has a wife; well-to-do merchants, mandarins, and others have subordinate wives, two, three, and even four. The Emperor has seventy-two. This being the case, and granting also a widespread destruction of female children, it must follow that girls are born in an overwhelmingly large proportion to boys, utterly unheard-of in any other part of the world.
Are, then, Chinese women the down-trodden, degraded creatures we used to imagine Moslem women to be?
I think this question must be answered in the negative. The young Chinese woman in a well-to-do establishment is indeed secluded, in the sense that her circle is limited to the family and to mends of the same s.e.x.
From time immemorial it has been the rule in China that men and women should not pa.s.s things to one another,-for fear their hands might touch. A local Pharisee tried to entangle the great Mencius in his speech, asking him if a man who saw his sister-in-law drowning might venture to pull her out. "A man," replied the philosopher, "who failed to do so, would be no better than a wolf."
The Chinese lady may go out to pay calls, and even visit temples for religious purposes, unveiled, veils for women having been abolished in the first years of the seventh century of our era. Only brides wear them now.
Girls are finally separated from boys at seven or eight years of age, when the latter go to school.
Some say that Chinese girls receive no education. If so, what is the explanation of the large educational literature provided expressly for girls?
One Chinese auth.o.r.ess, who wrote a work on the education of women, complains that women can never expect more than ten years for their education, _i.e._ the years between childhood and marriage.
The fact is that among the literary cla.s.ses girls often receive a fair education, as witness the ma.s.s of poetry published by Chinese women. One of the Dynastic Histories was partly written by a woman. Her brother, who was engaged on it, died, and she completed his work.
About the year 235 A.D., women were actually admitted to official life, and some of them rose to important government posts. By the eighth century, however, all trace of this system had disappeared.
The women of the poorer cla.s.ses are not educated at all; nor indeed are the men. Both s.e.xes have to work as burden-carriers and field labourers; and of course in such cases the restrictions mentioned above cannot be rigorously enforced.
Women of the shopkeeper cla.s.s often display great apt.i.tude for business, and render invaluable a.s.sistance to their husbands. As in France, they usually keep the cash-box.
A mandarin"s seal of office is his most important possession. If he loses it, he may lose his post. Without the seal, nothing can be done; with it, everything. Extraordinary precautions are taken when transmitting new seals from Peking to the provinces. Every official seal is made with four small feet projecting from the four corners of its face, making it look like a small table. Of these, the maker breaks off one when he hands the seal over to the Board. Before forwarding to the Viceroy of the province, another foot is removed by the Board. A third is similarly disposed of by the Viceroy, and the last by the official for whose use it is intended. This is to prevent its employment by any other than the person authorised. The seal is then handed over to the mandarin"s wife, in whose charge it always remains, she alone having the power to produce it, or withhold it, as required.
A Chinese woman shares the t.i.tles accorded to her husband. When the latter is promoted, the t.i.tle of the wife is correspondingly advanced.
She also shares all posthumous honours, and her spirit, equally with her husband"s, is soothed by the ceremonies of ancestral worship.