China and the Chinese Part 8

Wen T'ien-hsiang was born in A.D. 1236. At the age of twenty-one he came out first on the list of successful candidates for the highest literary degree. Upon the draft-list submitted to the Emperor he had been placed seventh; but his Majesty, after looking over the essays, drew the grand examiner's attention to the originality and excellence of that of Wen T'ien-hsiang, and the examiner-himself a great scholar and no sycophant-saw that the Emperor was right, and altered the places accordingly.

Four or five years later Wen T'ien-hsiang attracted attention by demanding the execution of a statesman who had advised that the Court should quit the capital and flee before the advance of the victorious Mongols. Then followed many years of hard fighting, in the course of which his raw levies were several times severely defeated, and he himself was once taken prisoner by the Mongol general, Bayan, mentioned by Marco Polo. He managed to escape on that occasion; but in 1278 the plague broke out in his camp, and he was again defeated and taken prisoner. He was sent to Peking, and every effort was made to induce him to own allegiance to the Mongol conqueror, but without success. He was kept several years in prison. Here is a well-known poem which he wrote while in captivity:-

"There is in the universe an _Aura_, an influence which permeates all things, and makes them what they are. Below, it shapes forth land and water; above, the sun and the stars. In man it is called spirit; and there is nowhere where it is not.

"In times of national tranquillity, this spirit lies hidden in the harmony which prevails. Only at some great epoch is it manifested widely abroad."

Here Wen T'ien-hsiang recalls, and dwells lovingly upon, a number of historical examples of loyalty and devotion. He then proceeds:-

"Such is this grand and glorious spirit which endureth for all generations; and which, linked with the sun and moon, knows neither beginning nor end. The foundation of all that is great and good in heaven and earth, it is itself born from the everlasting obligations which are due by man to man.

"Alas! the fates were against me; I was without resource. Bound with fetters, hurried away toward the north, death would have been sweet indeed; but that boon was refused.

"My dungeon is lighted by the will-o'-the-wisp alone: no breath of spring cheers the murky solitude in which I dwell. The ox and the barb herd together in one stall: the rooster and the phoenix feed together from one dish. Exposed to mist and dew, I had many times thought to die; and yet, through the seasons of two revolving years, disease hovered around me in vain. The dark, unhealthy soil to me became Paradise itself. For there was that within me which misfortune could not steal away. And so I remained firm, gazing at the white clouds floating over my head, and bearing in my heart a sorrow boundless as the sky.

"The sun of those dead heroes has long since set, but their record is before me still. And, while the wind whistles under the eaves, I open my books and read; and lo! in their presence my heart glows with a borrowed fire."

At length, Wen T'ien-hsiang was summoned into the presence of Kublai Khan, who said to him, "What is it you want?" "By the grace of his late Majesty of the Sung dynasty," he replied, "I became his Majesty's minister. I cannot serve two masters. I only ask to die." Accordingly he was executed, meeting his death with composure, and making a final obeisance toward the south, as though his own sovereign was still reigning in his capital.

May we not then plead that this Chinese statesman, equally with Lord Granville, at a crisis of his life, recurred to the great thoughts and images of the literature in which he had been trained, and found there what braced and fortified him, a comfort, an inspiration, an utterance for his deeper feelings?

Chinese history teems with the names of men who, with no higher source of inspiration than the Confucian Canon, have yet shown that they can n.o.bly live and bravely die.

Han Yu of the eighth and ninth centuries was one of China's most brilliant statesmen and writers, and rose rapidly to the highest offices of State. When once in power, he began to attack abuses, and was degraded and banished. Later on, when the Court, led by a weak Emperor, was going crazy over Buddhism, he presented a scathing Memorial to the Throne, from the effect of which it may well be said that Buddhism has not yet recovered. The Emperor was furious, and Han Yu narrowly escaped with his life. He was banished to the extreme wilds of Kuangtung, not far from the now flourishing Treaty Port of Swatow, where he did so much useful work in civilising the aborigines, that he was finally recalled.

Those wilds have long since disappeared as such, but the memory of Han Yu remains, a treasure for ever. In a temple which contains his portrait, and which is dedicated to him, a grateful posterity has put up a tablet bearing the following legend, "Wherever he pa.s.sed, he purified."

The last Emperor of the Ming dynasty, which was overthrown by rebels and then supplanted by the Manchus in 1644, was also a man who in the Elysian fields might well hold up his head among monarchs. He seems to have inherited with the throne a legacy of national disorder similar to that which eventually brought about the ruin of Louis XVI of France.

With all the best intentions possible, he was unable to stem the tide.

Over-taxation brought in its train, as it always does in China, first resistance and then rebellion. The Emperor was besieged in Peking by a rebel army; the Treasury was empty; there were too few soldiers to man the walls; and the capital fell.

On the previous night, the Emperor, who had refused to flee, slew the eldest Princess, commanded the Empress to commit suicide, and sent his three sons into hiding. At dawn the bell was struck for the Court to a.s.semble; but no one came. His Majesty then ascended the well-known hill in the Palace grounds, and wrote a last decree on the lapel of his robe:-

"Poor in virtue, and of contemptible personality, I have incurred the wrath of high Heaven. My ministers have deceived me. I am ashamed to meet my ancestors; and therefore I myself take off my cap of State, and with my hair covering my face, await dismemberment at the hands of you rebels."

Instead of the usual formula, "Respect this!" the Emperor added, "Spare my people!"

He then hanged himself, and the great Ming dynasty was no more.

Chinese studies have always laboured under this disadvantage,-that the ludicrous side of China and her civilisation was the one which first attracted the attention of foreigners; and to a great extent it does so still. There was a time when China was regarded as a Land of Opposites, _i.e._ diametrically opposed to us in every imaginable direction. For instance, in China the left hand is the place of honour; men keep their hats on in company; use fans; mount their horses on the off side; begin dinner with fruit and end it with soup; shake their own instead of their friends' hands when meeting; begin at what we call the wrong end of a book and read from right to left down vertical columns; wear white for mourning; have huge visiting-cards instead of small ones; prevent criminals from having their hair cut; regard the south as the standard point of the compa.s.s; begin to build a house by putting on the roof first; besides many other nicer distinctions, the mere enumeration of which would occupy much of the time at my disposal.

The other side of the medal, showing the similarities, and even the ident.i.ties, has been unduly neglected; and yet it is precisely from a study of these similarities and ident.i.ties that the best results can be expected.

A glance at any good dictionary of cla.s.sical antiquities will at once reveal the minute and painstaking care with which even the small details of life in ancient Greece have been examined into and discussed. The Chinese have done like work for themselves; and many of their beautifully ill.u.s.trated dictionaries of archaeology would compare not unfavourably with anything we have to show.

There are also many details of modern everyday existence in China which may fairly be quoted to show that Chinese civilisation is not, after all, that comic condition of topsy-turvey-dom which the term usually seems to connote.

The Chinese house may not be a facsimile of a Greek house,-far from it.

Still, we may note its position, facing south, in order to have as much sun in winter and as little in summer as possible; its division into men's and women's apartments; the fact that the doors are in two leaves and open inward; the rings or handles on the doors; the portable braziers used in the rooms in cold weather; and the shrines of the household G.o.ds;-all of which characteristics are to be found equally in the Greek house.

There are also points of resemblance between the lives led by Chinese and Athenian ladies, beyond the fact that the former occupy a secluded portion of the house. The Chinese do not admit their women to social entertainments, and prefer, as we are told was the case with Athenian husbands, to dine by themselves rather than expose their wives to the gaze of their friends. If the Athenian dame "went out at all, it was to see some religious procession, or to a funeral; and if sufficiently advanced in years she might occasionally visit a female friend, and take breakfast with her."

And so in China, it is religion which breaks the monotony of female life, and collects within the temples, on the various festivals, an array of painted faces and embroidered skirts that present, even to the European eye, a not unpleasing spectacle.

That painting the face was universal among the women of Greece, much after the fashion which we now see in China, has been placed beyond all doubt, the pigments used in both cases being white lead and some kind of vegetable red, with lampblack for the eyebrows.

In marriage, we find the Chinese aiming, like the Greeks, at equality of rank and fortune between the contracting parties, or, as the Chinese put it, in the guise of a household word, at a due correspondence between the doorways of the betrothed couple. As in Greece, so in China, we find the marriage arranged by the parents; the veiled bride; the ceremony of fetching her from her father's house; the equality of man and wife; the toleration of subordinate wives, and many other points of contact.

The same sights and scenes which are daily enacted at any of the great Chinese centres of population seem also to have been enacted in the Athenian market-place, with its simmering kettles of boiled peas and other vegetables, and its chapmen and retailers of all kinds of miscellaneous goods. In both we have the public story-teller, surrounded by a well-packed group of fascinated and eager listeners.

The puppet-shows, ????ata ?e???spasta, which Herodotus tells us were introduced into Greece from Egypt, are constantly to be seen in Chinese cities, and date from the second century B.C.,-a suggestive period, as I shall hope to show later on.

The Chinese say that these puppets originated in China as follows:-

The first Emperor of the Han dynasty was besieged, about 200 B.C., in a northern city, by a vast army of Hsiung-nu, the ancestors of the Huns, under the command of the famous chieftain, Mao-tun. One of the Chinese generals with the besieged Emperor discovered that Mao-tun's wife, who was in command on one side of the city, was an extremely jealous woman; and he forthwith caused a number of wooden puppets, representing beautiful girls and worked by strings, to be exhibited on the wall overlooking the chieftain's camp. At this, we are told, the lady's fears for her husband's fidelity were aroused, and she drew off her forces.

The above account may be dismissed as a tale, in which case we are left with Punch and Judy on our hands.

To return to city sights. The tricks of street-jugglers as witnessed in China seem to be very much those of ancient Greece. In both countries we have such feats as jumping about amongst naked swords, spitting fire from the mouth, and pa.s.sing a sword down the throat.

Then there are the advertis.e.m.e.nts on the walls; the mule-carts and mule-litters; the sunshades, or umbrellas, carried by women in Greece, by both s.e.xes in China.

The j.a.panese language is said to contain no terms of abuse, so refined are the inhabitants of that earthly paradise. The Chinese language more than makes up for this deficiency; and it is certainly curious that, as in ancient Greece, the names of animals are not frequently used in this connection, with the sole exception of the dog. No Chinaman will stand being called a dog, although he really has a great regard for the animal, as a friend whose fidelity is proof even against poverty.

In the ivory shops in China will be found many specimens of the carver's craft which will bear comparison, for the patience and skill required, with the greatest triumphs of Greek workmen. Both nations have reproduced the human hand in ivory; the Greeks used it as an ornament for a hairpin; the Chinese attach it to a slender rod about a foot and a half in length, and use it as a back-scratcher.

The Chinese drama, which we can only trace vaguely to Central Asian sources, and no farther back than the twelfth century of our era, has some points of contact with the Greek drama. In Greece the plays began at sunrise and continued all day, as they do still on the open-air stages of rural districts in China, in both cases performed entirely by men, without interval between the pieces, without curtain, without prompter, and without any attempt at realism.

As formerly in Greece, so now in China, the words of the play are partly spoken and partly sung, the voice of the actor being, in both countries, of the highest importance. Like the Greek actor before masks were invented, the Chinese actor paints his face, and the thick-soled boot which raises the Chinese tragedian from the ground is very much the counterpart of the cothurnus.

The arrangement by which the Greek G.o.ds appeared in a kind of balcony, looking out as it were from the heights of Olympus, is well known to the Chinese stage; while the methodical character of Greek tragic dancing, with the chorus moving right and left, is strangely paralleled in the dances performed at the worship of Confucius in the Confucian temples, details of which may be seen in any ill.u.s.trated Chinese encyclopaedia.

Games with dice are of a high antiquity in Greece; they date in China only from the second century A.D., having been introduced from the West under the name of _shu p'u_, a term which has so far defied identification.

The custom of fighting quails was once a political inst.i.tution in Athens, and under early dynasties it was a favourite amus.e.m.e.nt at the Imperial Court of China.

The game of "guess-fingers" is another form of amus.e.m.e.nt common to both countries. So also is the custom of drinking by rule, under the guidance of a toast-master, with fines of deep draughts of wine to be swallowed by those who fail in capping verses, answering conundrums, recognising quotations; to which may be added the custom of introducing singing-girls toward the close of the entertainment.

At Athens, too, it was customary to begin a drinking-bout with small cups, and resort to larger ones later on, a process which must be familiar to all readers of Chinese novels, wherein, toward the close of the revel, the half-drunken hero invariably calls for more capacious goblets. Neither does the ordinary Chinaman approve of a short allowance of wine at his banquets, as witness the following story, translated from a Chinese book of anecdotes.

A stingy man, who had invited some guests to dinner, told his servant not to fill up their wine-cups to the brim, as is usual. During the meal, one of the guests said to his host, "These cups of yours are too deep; you should have them cut down." "Why so?" inquired the host.

"Well," replied the guest, "you don't seem to use the top part for anything."

There is another story of a man who went to dine at a house where the wine-cups were very small, and who, on taking his seat at table, suddenly burst out into groans and lamentations. "What is the matter with you?" cried the host, in alarm. "Ah," replied his guest, "my feelings overcame me. My poor father, when dining with a friend who had cups like yours, lost his life, by accidentally swallowing one."

The water-clock, or _clepsydra_, has been known to the Chinese for centuries. Where did it come from? Is it a mere coincidence that the ancient Greeks used water-clocks?