Changing China Part 13

He then a.s.sured me that I might tell my countrymen that he approved of the scheme. "Who," said he, "could but approve of such a scheme?"

As I left he accompanied me across the courtyard, though I protested, and I felt I had been honoured {324} by this interview with one of China's greatest men. He was the embodiment of all that was fine in China. He belonged to an age that is pa.s.sing away. The Chinese statesman of the future will learn Western luxury with Western knowledge.

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CHAPTER XXVII

CONCLUSION

One word in conclusion. I have tried to show the greatness of the crisis that is before us. The civilisation which has long been worn by the white man alone is now being donned by the yellow man, not as the result only of missionary effort, but as the result of those great world causes over which puny mankind has no control; and I have tried to show that all that we can do is to recognise and frankly accept this great fact, namely, that the members of the human race who are subject to and governed by our civilisation are to be nearly doubled, and that the second half will import into that civilisation not only new traditions, but a new racial personality, which must cause a fundamental alteration in many of its traditions and customs. We must not say that the movement will be shortly completed, for it has scarcely yet begun; but we have seen enough in the success that has attended the movement both in j.a.pan and in China, to convince us that it will ultimately dominate the Far East. This movement may be for good or for evil; it may be for the downfall of the world, for the perpetual misery of mankind, if that which is evil in both civilisations is to be perpetuated and {326} that which is good is to be destroyed; or it may be for the benefit of mankind if, when the Christian civilisation welcomes the great yellow races, it accepts from them, as it has accepted from many other races, their characteristic virtues. Hitherto our civilisation has grown richer; every race it has conquered has added beauty to its traditions and n.o.bility to its ideals. We may look forward with hope, if not with confidence, to its future. But if this momentous change in the history of the world is to be well directed, it can only be done by men of sincere Christian faith; and if the civilisation is to augment these benefits to mankind, it can only be by being more fully endued with the Christian ethics on which its whole greatness depends.

For the perpetuation of this ethic, for the education of the future thinkers of China, we suggest a University is needed; that University should not be founded by one race alone. Some may differ from us, and hold that other action is advisable. They may be right, but it behoves them to formulate their policy, because one thing seems certain--that a policy of inaction at the present moment is one which is fraught with risk, if not with disaster. If no one makes any effort to direct the thought of this vast unit of mankind into the right paths, it is improbable that good will naturally result. The fitting of Western thought to an Oriental race, while it must be chiefly left to the race itself, needs clearly the help of those who are conversant with the best aspects {327} of that Western thought and of its history. The missionary has done much, but he himself is the first to say, "I cannot do all; I must be supported by those who will teach my converts the fulness of Western knowledge." And so the missionaries have inaugurated a policy of education which is most successful as far as it has gone. The question before all well-wishers of China is, shall it go further; shall we show China the intellectual light by which we are walking, or shall we leave China to stumble in the darkness till she falls into deeper error.

Those who look forward to progress in this world must also look forward to breaking up the old evil traditions and to founding new ones; the old tradition, which limited love to citizens of the same State, which put bounds on charity, so that man did not love man unless he spoke the same language, or at least had the same coloured skin, is dying fast though it is dying hard. A new tradition is being founded, and must be further developed, in which, as in the parable of the Good Samaritan, the word love is taught as pa.s.sing and transcending all bounds of race and language. The cultivation of this new tradition is vital to the existence of our civilisation. If love cannot bind races together, the improved arts of war will in time extinguish the civilisation that gave them birth. If we are to encourage international love, we can best do it by sharing together in international acts of mercy and generosity.

The great Chinese race has need of the wealth of Western {328} knowledge. Let Western races join together to give them what they need, and in so doing they will not merely benefit China, though as China counts for a quarter of the population of this world, and is nearly equal to the number of men who have a right to call themselves civilised, that were no small merit; but they will do more, for they will by common acts of mercy and love bind each to each so that the horrid curse of racial hatred shall not be again able to divide them.

The elements of good in one race will be brought in contact with the similar elements in another race; men will learn to trust men; and that which the thundering cannon can never compel, or the keenest wit of statesmen ever compa.s.s, will be accomplished by the obedience and simple faith of the Christian men and women of all races, and the world will be welded into one solid piece, where men can work without wasting their efforts in making machines to torture and kill their fellow-men, and where at last the prophecy shall be fulfilled: "They shall beat their swords into plowshares, and their spears into pruning-hooks."

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APPENDIX

WILL RUSSIA BE REPRESENTED ON THE MISSION FIELD?

When it was settled that we should go to China to see what opportunities there were there for an educational mission emanating from our English Universities, we decided to go _via_ Siberia, and stop at St. Petersburg and also at Irkutsk on the way. I had previously found the journey of fifteen days without a break exhausting to myself and still more so to my wife who accompanied me. The plan had also the advantage that it gave me an opportunity of trying to find out why the great Russian Church had never attempted any serious mission work in China. From a mere inspection of the map one would naturally have expected that the Christian power which had a frontier with China of thousands and thousands of miles would have been the most forward in that country in fulfilling the command of the founder of Christianity to give His message of happiness to every living man. In our previous tour we had been surprised to find that the missionary efforts of Russia were insignificant in China, though, strange to say, they were fairly vigorous in j.a.pan. When we arrived at St. Petersburg I was fortunate enough to obtain letters of introduction to the courteous gentleman who then represented the imperial power in the councils of the Russian Church, M. Iwolsky, Procurator of the Holy Synod. One thing became evident; for the time being Russia is so much absorbed in politics as to be oblivious of other duties. Living in England, we can little realise the excitement and anxiety that filled the minds of many who dwelt in the far off villages of Russia, while they waited to hear whether or not they were to be engulfed in a revolution as dangerous {330} and as far-reaching as that which more than a hundred years ago overwhelmed France.

A lady described to me how she had sat in terror in her country house when all communication from St. Petersburg had ceased owing to the strikes, while the smoke of surrounding houses which had been set on fire by marauding bands told of the fate which might possibly await her. Now all that is over. The revolution--so they think in Russia--is a thing of the past; and Russia has entered on a course of conservative reform to which, if she adheres, will doubtless make her a prosperous and contented empire.

I gathered from some of my informants that the reasons why Russia had been backward in the mission field, and also why she was racked with revolution, were in reality the same, namely, that the Orthodox Church was not so vigorous and had not that hold on the consciences of the people that it ought to have. Not that for one moment Russia is ceasing to be religious. The attendance at Father John's funeral was quoted as disproving such a possibility. People of the working and middle cla.s.ses came for miles to stand on a bleak cold day for long hours merely to catch a glimpse of the coffin which contained the mortal remains of a man who, according to their belief, lived more than any man in accordance with G.o.d's law. Russia is religious to the very core; but, like all religious nations, our own included, she longs to express her deep sincerity through diversity and not through uniformity. Alas! there are people in every nation who want to put us in one religious uniform and to march us like soldiers at the word of command straight into heaven's gate. In England this view only makes some good and narrow-minded people anxious to have such a thing as religious uniformity in our schools; but in Russia this doctrine has been more vigorously held, and is doubtless responsible for the waning power of the Orthodox Church. Mr. Pobiedonosteff, leader of the reactionary movement, nearly caused a revolution, and certainly {331} weakened the Church, by insisting on Uniformity and Orthodoxy. He believed that there could be but one form of religion in the State, and therefore he discouraged every other form of religious activity. Not only did he rightly forbid those strange wild immoral sects who practise and teach mutilation, but even the sober and devout followers of Lord Radstock were to be silenced. The result of such a policy was but too obvious. Religion was made odious by the insincerity which such a policy must foster, and the State became detestable to all earnest Christians who claimed the inherent right of every living soul to love and worship his Creator in accordance with his true convictions.

All this has now pa.s.sed like a bad dream. People in Russia may believe what they like and worship G.o.d how they like. M. Iwolsky was most anxious that the world should know that he, the then representative of temporal power in the councils of the Russian Church, so far from encouraging the idea that Christ's Church can be controlled by a temporal power, however great, was most careful to maintain that in spiritual matters the Church is independent of the State, even if in temporal matters she submit herself to the authority of Government.

Peter the Great abolished the Patriarchate; he added many, though not all, of the powers of the Patriarchate to the Crown; and therefore the Emperor represents the Patriarch in many ways. But it is wholly misunderstanding his position to say that in spiritual matters he is supreme. The Russian Church, like all other branches of the Church, is controlled and governed by councils, both general and provincial.

But M. Iwolsky had to confess that the power which the State wielded in the Synod of the Church was still very great. The Crown has three ways in which it can influence the council. First, though the members of the council are representatives of the Church, it is the Crown who decides (with the exception of the Metropolitans) who those representatives shall be; secondly, the Crown, through the Procurator, can forbid any action which {332} brings the Synod into conflict with the laws of the State; lastly, the Procurator, as representative of the Crown, must always be present at the debates of the Synod, and has always a right to express his opinion, even on spiritual questions.

Such powers put together clearly give the Crown a control not only in things temporal, but, if it is desired, an influence in things spiritual as well. Still it cannot be too widely known that at any rate in theory the Russian Church is in things spiritual independent of temporal power. Most Englishmen would think, no doubt, that if the Church is to hold her rightful place in the hearts of Russians, she can only do it by relying on the power of preaching rather than on the power of the sword. Therefore it would be best for both Church and State if they had less to do with one another. English Churchmen will be glad to hear that there is some prospect of a Synod of the Orthodox Church being held, independently of the existing Holy Synod--a council which may rank as a General Synod of the Greek Communion, if other branches of the Orthodox Church are invited to join in its deliberations, of which there is some prospect. The object of this Synod will be to reform the discipline of the Church, a matter which is engaging, I understand, the sincere attention of the devout Christians of Russia. Few things bear truer witness to the weakness of the Church in Russia than the low moral tone which exists, as all witnesses aver, in every grade of Russian social life. The outward observance of the fasts and feasts and ceremonies of the Church, though admirable in itself, is perfectly consistent with a great deal of scepticism with regard to the truths of Christianity. It is not uncharitable to suspect such scepticism when a great profession of Christianity is accompanied by a low moral tone. The Church has felt her weakness and has sought the help of the State, and has therefore not succeeded in her mission.

Now happier days have opened for Russia which it is hoped may lead on to happier ones beyond. The State no {333} longer helps the Church by silencing her critics, by exiling those who cannot agree with her: the Buddhist who lately at the definite command of the Government had accepted Christianity has returned to sincerity and open profession of Buddhism. The Church no longer so supported by the State may feel her weakness, but she will grow rather than diminish in strength as she learns to use more and more the real weapon of Christianity, namely, the sacred truths of our religion published both by writing and by preaching. Russia is one of the great nations of the world. The Orthodox Church which dominates Russia is both true and faithful, and she will guide her people into prosperity and peace when she has learned to follow her Master's example and to order the sword drawn in her defence to be returned altogether to its sheath.

Nothing can be at present expected from the unorthodox bodies who until lately have been persecuted to such a degree that they have scarcely been able to exist. In external matters the Orthodox Church commands the obedience of the nation to a wonderful degree, but in controlling the deep convictions of the heart she lacks power. Nowhere is this more obvious than in the moral tone which prevails in Russian society.

Perhaps it is not just or fair to take the capital of Siberia as a specimen of ordinary moral life in Russia, but one might well say at Irkutsk that all save the spirit of man is divine. We had been to a certain extent prepared by our previous tour to disbelieve in the horrors of the climate of Siberia, but what we saw and heard at Irkutsk has convinced me that Siberia should rank high among the places that are reckoned pleasant for human habitation. Siberia, or certainly the eastern part of Siberia, is not the dreary plain, wind-swept and miserable, that one read of in one's childhood. On the contrary, it is a land of constant calms and steady sunshine, a land of lakes and hills, and though it is cold, the cold seems but trifling in the glorious sunshine of a Siberian winter. I feel certain that if Lake Baikal were {334} somewhere within reach of London it would be one of the most frequented centres for pleasure-seekers. And from the point of view of wealth it is a most favoured land; a land where there is gold and where there is coal; a land where there is copper and silver, and where a hot summer ripens thoroughly all cereal crops. For sportsmen it seems a veritable paradise. The pheasant (or at least his brother) with whom we have long been conversant as dying of every disease in the moist coverts of England, lives wild in this dry and healthy climate. The wild boar and the wolf, the bear and many forms of the antelope and deer, are to be found on the borders between Siberia and China. The rivers are full of salmon and other fish whose names I cannot attempt to give.

If an Englishman were asked to choose whether he would live in St.

Petersburg or in exile at Irkutsk, he would, I believe, have no doubt in deciding in favour of the latter, if--and that is a great if--the spirit of man were not so human and corrupt. We were told that there are six hundred women who are divorced in the jurisdiction of Irkutsk.

Such a statement indeed seems incredible, but certainly the morals of the officers leave much to be desired. Vices go in flocks, therefore laziness perhaps accounts for the amazing state of things which exists in Irkutsk. The town is as full of officers as Eton is of boys.

Epaulettes jostle you in the streets, you tumble over swords in the restaurants, and with all this force at the disposal of the authorities--for I conclude that some at least of these officers have soldiers under them--the streets of Irkutsk are unsafe after dark.

Person after person warned us of the danger of being unarmed at night, at any rate in the by-streets. People are murdered in their own houses in the suburbs; women have their fur coats torn off their backs. One is aghast at the incredible slackness of the authorities, who instead of inst.i.tuting a reasonable police force such as exists even in Chinese cities, allow the city to be watched at night by aged Dogberrys in huge fur coats armed with {335} rattles which they use incessantly.

Certainly, though they may fail to frighten away robbers with this primitive weapon of protection, they succeed in interrupting the slumbers of the visitor. In the department of munic.i.p.al activity the town is equally badly organised. The streets were under snow, and as upon a hard-seated sledge we leapt from hole to hole, we had at least the comfort of realising that in summer their condition must be even more trying.

It is unsafe to trust gossip, but I give it for what it is worth. We were a.s.sured that the only reason why the priceless wealth which Russia possesses in the gold mines of Siberia was not further developed was because of a similar official incompetence. There is said to be a great deal of secret digging for gold. Men disappear in the summer and reappear in the autumn with a pound's weight of pure gold, for the gold lies only about three metres below the ground. But if this primitive form of mining came to the knowledge of the Government it would put in force the mining laws which would then successfully stifle the industry.

It is needless to add that profligacy and laziness are not the only vices against which Russian Christianity has to contend. Their people have another in common with ourselves of which the Church is only too well aware and which it is making great efforts to suppress, namely, drunkenness. Actually on our journey we had an example of this vice which every one regarded as comic, but which might have been tragic.

The train is brought suddenly to a standstill. There is something wrong. Everybody tumbles out of the carriage to look. A man is lying in the snow. At first it is thought he has been knocked down by a previous train. Further examination shows that it is only a man dead drunk lying right across the line--the result of keeping one of the festivals of the Church. Every one laughs; he is pulled out of the way, we climb back into the train, leaving him in the care of a priest, quite unconscious how near he has been to death. Drunkenness is a terrible evil in our own land, but its results are far more terrible in {336} this land of frost-bite. There are numbers of people without hands and feet begging in the street, and we were told that the general cause of these injuries was vodka. A man going home falls into a drunken sleep on the way: he awakes next morning with his hands and feet frost-bitten, or perhaps he never wakes again: the sleep of drunkenness merges into the sleep of death.

As one considers these things one realises why the Buddhist Bouriat and the Mohammedan Tartar still adhere to their ancient faiths.

I do not think an Englishman has a right to criticise other nations when so much remains to be done at home. Still one cannot truthfully say that, however numerous her churches or well-attended her services, the Orthodox Church directs Russia while she is powerless to make headway against these vices.

The great trials through which Russia has pa.s.sed hold out every reason to hope that with liberty, purity of worship will be again established, and where there is purity of faith there must be mission work. No doubt the Government has hindered mission work; in fact, they have forbidden it in China. Christianity was to them so much the handmaid of the State as to be inconceivable outside the State; but all this is breaking down. The great mission work conducted in j.a.pan to which I have before referred has shown that the Orthodox Church grows well on Eastern soil. The existence of a village preserving the Orthodox religion in the middle of China which has been spoken of above, has demonstrated at least the vitality of that faith among the Chinese nation. When the Russian missionaries cross the frontier they will not leave their own country weaker, but their work will be a token that Russia is purifying her faith and is advancing along the road that leads to holiness.