"Ancestral worship" is a phrase of ominous import, suggesting as it does the famous dispute which began to rage early in the eighteenth century and is still raging to-day.
In every Chinese house stand small wooden tablets, bearing the names of deceased parents, grandparents, and earlier ancestors. Plates of meat and cups of wine are on certain occasions set before these tablets, in the belief that the spirits of the dead occupy the tablets and enjoy the offerings. The latter are afterward eaten by the family; but pious Chinese a.s.sert that the flavour of the food and wine has been abstracted. Similar offerings are made once a year at the tombs where the family ancestors lie buried.
The question now arises, Are these offerings set forth in the same spirit which prompts us to place flowers on graves, adorn statues, and hold memorial services?
If so, a Chinese convert to Christianity may well be permitted to embody these old observances with the ceremonial of his new faith.
Or do these observances really const.i.tute worship? _i.e._ are the offerings made with a view to propitiate the spirits of the dead, and obtain from them increase of worldly prosperity and happiness?
In the latter case, ministers of the Christian faith would of course be justified in refusing to blend ancestral worship with the teachings of Christianity.
It would no doubt be very desirable to bring about a compromise, and discover some _modus vivendi_ for the Chinese convert, other than that of throwing over Confucianism with all its influence for good, and of severing all family and social ties, and beginning life again as an outcast in his own country; but I feel bound to say that in my opinion these ancestral observances can only be regarded, strictly speaking, as worship and as nothing else.
To return to the Chinese woman. She enjoys some privileges not shared by men. She is exempt from the punishment of the bamboo, and, as a party to a case, is always more or less a source of anxiety to the presiding magistrate. No Chinaman will enter into a dispute with a woman if he can help it,-not from any chivalrous feeling, but from a conviction that he will surely be worsted in the end.
If she becomes a widow, a Chinese woman is not supposed to marry again, though in practice she very often does so. A widow who remains unmarried for thirty years may be recommended to the Throne for some mark of favour, such as an honorary tablet, or an ornamental archway, to be put up near her home. It is essential, however, that her widowhood should have begun before she was thirty years of age.
Remarriage is viewed by many widows with horror. In my own family I once employed a nurse-herself one of seven sisters-who was a widow, and who had also lost half the little finger of her left hand. The connecting link between these two details is not so apparent to us as it might be to the Chinese. After her husband"s death the widow decided that she would never marry again, and in order to seal irrevocably her vow, she seized a meat-chopper and lopped off half her finger on the spot. The finger-top was placed in her husband"s coffin, and the lid was closed.
This woman, who was a Christian, and the widow of a native preacher, had large, _i.e._ unbound, feet. Nevertheless, she bound the feet of her only daughter, because, as she explained, it is so difficult to get a girl married unless she has small feet.
Here we have the real obstacle to the abolition of this horrible custom, which vast numbers of intelligent Chinese would be only too glad to get rid of, if fashion did not stand in the way.
There has been in existence now for some years a well-meaning a.s.sociation, known as the Natural Foot Society, supported by both Chinese and foreigners, with the avowed object of putting an end to the practice of foot-binding. We hear favourable accounts of its progress; but until there is something like a national movement, it will not do to be too sanguine.
We must remember that in 1664 one of China"s wisest and greatest Emperors, in the plenitude of his power issued an Imperial edict forbidding parents in future to bind the feet of their girls. Four years later the edict was withdrawn.
The Emperor was K"ang Hsi, whose name you have already heard in connection with the standard dictionary of the Chinese language and other works brought out under his patronage. A Tartar himself, unaccustomed to the sight of Tartar women struggling in such fetters, he had no sympathy with the custom; but against the Chinese people, banded together to safeguard their liberty of action in a purely domestic matter, he was quite unable to prevail.
Within the last few weeks another edict has gone forth, directed against the practice of foot-binding. Let us hope it will have a better fate.
Many years ago the prefect of T"ai-wan Fu said to me, in the course of an informal conversation after a friendly dinner, "Do you foreigners fear the inner ones?"-and on my asking what was meant, he told me that a great many Chinese stood in absolute awe of their wives. "_He_ does,"
added the prefect, pointing to the district magistrate, a rather truculent-looking individual, who was at the dinner-party; and the other guests went into a roar of laughter.
The general statement by the prefect is borne out by the fact that the "henpecked husband" is constantly held up to ridicule in humorous literature, which would be quite impossible if there were no foundation of fact.
I have translated one of these stories, trivial enough in itself, but, like the proverbial straw, well adapted for showing which way the wind blows. Here it is:-
Ten henpecked husbands agreed to form themselves into a society for resisting the oppression of their wives. At the first meeting they were sitting talking over their pipes, when suddenly the ten wives, who had got wind of the movement, appeared on the scene.
There was a general stampede, and nine of the husbands incontinently bolted through another door, only one remaining unmoved to face the music. The ladies merely smiled contemptuously at the success of their raid, and went away.
The nine husbands them all agreed that the bold tenth man, who had not run away, should be at once appointed their president; but on coming to offer him the post, they found that he had died of fright!
To judge by the following story, the Chinese woman"s patience is sometimes put to a severe test.
A scholar of old was so absent-minded, that on one occasion, when he was changing houses, he forgot to take his wife. This was reported to Confucius as a most unworthy act. "Nay," replied the Master, "it is indeed bad to forget one"s wife; but "tis worse to forget one"s self!"
Points of this kind are, no doubt, trivial, as I have said above, and may be regarded by many even as flippant; but the fact is that a successful study of the Chinese people cannot possibly be confined to their cla.s.sics and higher literature, and to the problem of their origin and subsequent development where we now find them. It must embrace the lesser, not to say meaner, details of their everyday life, if we are ever to pierce the mystery which still to a great extent surrounds them.
In this sense an Italian student of Chinese, Baron Vitale, has gone so far as to put together and publish a collection of Chinese nursery rhymes, from which it is not difficult to infer that Chinese babies are very much as other babies are in other parts of the world.
And it has always seemed to me that the Chinese baby"s father and mother, so far as the ordinary springs of action go, are very much of a pattern with the rest of mankind.
One reason why the Chinaman remains a mystery to so many is due, no doubt, to the vast amount of nonsense which is published about him.
First of all, China is a very large country, and from want of proper means of communication for many centuries, there has been nothing like extensive intercourse between North, South, East, West, and Central. Of course the officials visit all parts of the Empire, as they are transferred from post to post; but the bulk of the people never get far beyond the range of their own district city.
The consequence is that as regards manners and customs, while retaining an indelible national imprint, the Chinese people have drifted apart into separate local communities; so that what is true of one part of the country is by no means necessarily true of another.
The Chinese themselves say that manners, which they think are due to climatic influences, change every thirty miles; customs, which they attribute to local idiosyncrasies, change every three hundred miles.
Now, a globe-trotter goes to Canton, and as one of the sights of that huge collection of human beings, he is taken to shops,-there used to be three,-where the flesh of dogs, fed for the purpose, is sold as food.
He comes home, and writes a book, and says that the Chinese people live on dogs" flesh.
When I was a boy, I thought that every Frenchman had a frog for breakfast. Each statement would be about equally true. In the north of China, dogs" flesh is unknown; and even in the south, during all my years in China I never succeeded in finding any Chinaman who either could, or would, admit that he had actually tasted it.
Take the random statement that any rich man condemned to death can procure a subst.i.tute by payment of so much. So long as we believe stuff of that kind, so long will the Chinese remain a mystery for us, it being difficult to deduce true conclusions from false premises.
As a matter of fact, that is, so far as my own observations go, the Chinese people value life every whit as highly as we do, and a subst.i.tute of the kind would be quite unprocurable under ordinary circ.u.mstances. It is thinkable that some poor wretch, himself under sentence of death, might be subst.i.tuted with the connivance of the officials, to hoodwink foreigners; but even then the difficulties would be so great as to render the scheme almost impracticable.
For in China everything leaks out. There is none of that secrecy necessary to conceal and carry out such a plot.
At any rate, the uncertainty which gathers around many of these points emphasises the necessity of more and more accurate scholarship in Chinese, and more and more accurate information on the people of China and their ways.
How the latter article is supplied to us in England, you may judge from some extracts which I have recently taken from respectable daily and weekly newspapers.
For instance, "China has only one hundred physicians to a population of four hundred millions."
To me it is inconceivable how such rubbish can be printed, especially when it is quite easy to find out that there is no medical diploma in China, and that any man who chooses is free to set up as a doctor.
By a pleasant fiction, he charges no fees; a fixed sum, however, is paid to him for each visit, as "horse-money,"-I need hardly add, in advance.
There are, as with us, many successful, and consequently fashionable, doctors whose "horse-money" runs well into double figures. Their success must be due more to good luck and strictly innocent prescriptions than to any guidance they can find in the extensive medical literature of China.
All together, medicine is a somewhat risky profession, as failure to cure is occasionally resented by surviving relatives.
There is a story of a doctor who had mismanaged a case, and was seized by the patient"s family and tied up. In the night he managed to free himself, and escaped by swimming across a river. When he got home, he found his son, who had just begun to study medicine, and he said to him, "Don"t be in a hurry with your books; the first and most important thing is to learn to swim!"
Here is another newspaper gem: "In China, the land of opposites, the dials of the clocks are made to turn round, while the hands stand still."
Personally, I never noticed this arrangement.
Again: "Some of the tops with which the Chinese amuse themselves are as large as barrels. It takes three men to spin one, and it gives off a sound that may be heard several hundred yards away."
"The Chinese National Anthem is so long that it takes half a day to sing it."