Empires and Emperors of Russia, China, Korea, and Japan Part 23

"The standpoint of the West is practical; we, on the contrary, are idealistic. Our sages and our scholars have taught us that the happiness of a nation consists in the well-being of its people. Our religions teach us equality and charity; our customs, the organization of our family life, all social inst.i.tutions, point to this one thing; to make the millions of our people contented."

Again, in another pa.s.sage, speaking of inventions, he says:--

"I do not contest the technical superiority of the West. I myself am a promoter of progress, but I do not desire that our inst.i.tutions, which have stood for centuries, should be transformed all in a moment. I note with satisfaction--speaking of progress--that the same elements which at first raged so fiercely against the introduction of railways and steam navigation, have now become the most staunch supporters of these useful inventions."

An equally interesting specimen of a modern Chinaman's opinion of European affairs, is a pamphlet which appeared some years ago, in the English language, under the t.i.tle of "Letters from a Viceroy's Residence."

The author is a young Celestial who spent many years in the West, and upon his return was appointed secretary to one of the viceroys. The object of these letters was, in the first place, to convince his master of the fact that, in spite of his long residence in the West, he had remained a good patriot. In the second place, he hoped to awaken the interests of the Queen Regent. Several of these letters appeared first in the columns of an English newspaper, published in j.a.pan, and unquestionably praise is due to the author, Ku-hung-ming, at least for his zeal in making himself acquainted with the various languages and literatures of Western lands. The power of his discernment and discrimination may be seen from the manner in which he points out what there is defective, puerile, and unintelligible amongst us. When he condemns shortcomings he generally does so by quoting our own writers against us, and he exposes our mistakes to the merciless scourge of our own criticism. There is not a writer, a statesman, or a philosopher, of any note, to whom he does not in some way or other appeal. He concludes an elaborate study of the civilizations of the West and the East with the words of Carlyle: "Europe is an Anarchy, with a policeman at its head"; and he quotes Ruskin, to apply to China the theory that "culture means a society of cultured beings."

"To the ordinary European trader it seems no doubt a strange thing that we should object to what he describes as the opening out of our national resources. Viewing everything, as he habitually does, from the standpoint of profit and loss, he conceives that if it can be shown that a certain course will lead to the increase of wealth, it follows that that is the course that ought to be adopted. The opening of China to his country and his trade he believes will have this result; and he concludes that it is our interest to welcome rather than to resist his enterprise. From his point of view he is justified; but his point of view is not ours. We are accustomed, before adopting any grave measures of policy, to estimate their effects, not merely on the sum total of our wealth, but (which we conceive to be a very different thing) on our national well-being. You, as always, are thinking of the means of living, we, of the quality of the life lived. And when you ask us, as you do in effect, to transform our whole society, to convert ourselves from a nation of agriculturists to a nation of traders and manufacturers, to sacrifice to an imaginary prosperity our political and economic independence, and to revolutionize, not only our industry, but our manners, morals, and inst.i.tutions, we may be pardoned if we first take a critical look at the effects which have been produced among yourselves by the conditions you urge us to introduce in China."

This statement is of peculiar interest as showing that with regard to European innovations China occupies a position diametrically opposed to that of j.a.pan. Evidently China is not blind where European conditions are concerned. The Chinese do not ignore the material and technical advantages and achievements of Europe. They realize with tolerable clearness the superior material conditions which modern life offers.

The only point upon which they are not clear is how far all these innovations help us to make life more tolerable, and how far they contribute to the inner satisfaction or happiness of the people.

"I have learned that the most brilliant discoveries, the most fruitful applications of inventive genius, do not of themselves suffice for the well-being of society, and that an intelligence which is concentrated exclusively on the production of labour-saving machines, may easily work more harm for the dislocation of industry than it can accomplish good by the increase of wealth. For the increase of wealth--that is, of the means of comfort--is not to my mind necessarily good in itself; everything depends on the way in which the wealth is distributed and on its effect on the moral character of the nations. And it is from that point of view that I look with some dismay upon the prospect of the introduction of Western methods into China."

The author then describes at some length, and perhaps in somewhat too glowing terms, the cheerfulness, the contentment, the philosophy, the joy of living of the Chinese people. He speaks of the strong bond of affection which unites families, their literary and artistic tastes, their deep-rooted love of nature, all of which stand them in such good stead in time of trouble.

"All this is peculiar to our nature, it is the basis of our inner contentment, a contentment which no one can give, but which may easily be taken from us."

Even for the much-criticized, and unquestionably corrupt inst.i.tution of the state, the loyal patriot has a few condoning words:--

"The simple and natural character of our civilization, the peaceable nature of our people, above all, the inst.i.tution of the family, itself a little state--a political, social, and economic unit--these and other facts have rendered us independent of government control to an extent which to Europeans may seem incredible. Neither the acts nor the omissions of the authorities at Pekin have any real or permanent effect on the life of our ma.s.ses, except so far as they register the movements of popular sentiment and demand. Otherwise, as you foreigners know to your cost, they remain a dead letter. The government may make conventions and treaties, but it cannot put them into effect, except in so far as they are endorsed by public opinion.... Our fundamental inst.i.tutions are no arbitrary inventions of power, they are the form which the people have given to their lives. No government created and no government would think of modifying them.... Law, in a word, is not with us a rule imposed from above; it is the formula of the national life, and its embodiment in practice precedes its inscription in a code."

Referring to the political disputes between China and Europe, another Chinese writer says:

"When first your traders came to China it was not at our invitation; yet we received them, if not with enthusiasm, at least with tolerance. So long as they were content to observe our regulations we were willing to sanction their traffic, but always on the condition that it should not disturb our social and political order. To this condition, in earlier days, your countrymen consented to conform, and for many years, in spite of occasional disputes, there was no serious trouble between them and us. The trouble arose over a matter in regard to which you yourselves have hardly ventured to defend your conduct. A considerable part of your trade was the commerce in opium. The use of this drug, we observed, was destroying the health and the morals of our people, and we therefore prohibited the trade. Your merchants, however, evaded the law; opium was smuggled in, till at last we were driven to take the matter into our own hands and to seize and destroy the whole stock of the forbidden drug.

Your government made our action an excuse for war. You invaded our territory, exacted an indemnity, and took from us the island of Hong Kong. Was this an auspicious beginning? Was it calculated to impress us with a sense of the justice and fair play of the British nation? Years went on; a petty dispute about the privileges of the flag--a dispute in which we still believe that we were in the right--brought us once more into collision with you. You made the unfortunate conflict an excuse for new demands. In conjunction with the French you occupied our capital and imposed upon us terms which you would never have dared to offer to a European nation. We submitted because we must; we were not a military power. But do you suppose our sense of justice was not outraged? Or later, when every power in Europe, on some pretext or other, has seized some part of our territory, do you suppose because we cannot resist that we do not feel?"

These pa.s.sages, one-sided though they may be, give us some idea of what the Chinese think of Europe, of the politics of the West, and of our civilization as a whole, and we cannot be greatly surprised that the yellow empire looks upon us as its greatest enemy. From the time that our first trading vessels touched the coasts of China, closely followed by men-of-war, the Chinese have been on the losing side, both economically and politically. One great Power after another came upon the scene of action, and seized and occupied provinces, many of them larger than their own European dominions. When a Chinese schoolboy of today studies the map of his country, and considers how much smaller it has become in the course of the last hundred years, how can it fail to make him sad?

Almost ever since the victorious English navy first made its appearance at Hong Kong, foreign Powers have been occupied in tearing away pieces from the empire. Russia owns the whole northern portion of the land, and with one stroke of the pen Count Muravieff has torn from China and incorporated into the Russian Empire the gigantic Amur district, or, as it is now called, Eastern Siberia, the area of which is almost larger than that of the whole of Central Europe. Korea, once a va.s.sal state, is practically governed by j.a.pan, while Tonking and Annam have become French colonies.

Besides suffering these territorial losses China has been compelled to pay heavy damages after each war. In order to procure these moneys fresh taxes have to be levied, so that it may be said with truth that every son of the land--apart from the ignominy put upon his national pride--has personally to bear some part of the burden laid upon his country. Such was the condition of things at the time of the riots in 1900, and feelings have not greatly altered since then, although on the surface all appears smooth and quiet. The recent war between Russia and j.a.pan has roused the people afresh; and do we wonder at the exultation which fills the ma.s.ses of the yellow race, now that one of its nations at last appears to be getting the better of its white opponents?

Will China, in case of need, unite with j.a.pan to destroy the common enemy? Will the Chinese seek retaliation for what they consider to have been an injustice done to them, and which they evidently have not forgotten? It is hardly likely--at any rate, not just yet. j.a.pan and China are now farther apart than one would think possible, considering their close geographical vicinity, and the cultural a.n.a.logy which till recently existed between them.

Looked at from a distance, and when one does not know all the circ.u.mstances, certain kindred features may stand out prominently; but the likeness vanishes when one comes to live amongst them. As a matter of fact, a greater dissimilarity can hardly be imagined than that which separates China from j.a.pan. The difference may be traced throughout their past and present histories. Corporeal build and manner of thought, state organization, government and system of education, all were different. Their similarity begins and ends in the basis from which they both started, namely, the old Chinese civilization founded on Buddhist principles, and early borrowed by j.a.pan from China. The Nippon of the past had no national culture. From China, across Korea, j.a.pan received the doctrines of Buddha, of Confucius, of Mencius, or Thao. From China also came the first scholars, artists, and writers. What to us are the Greek and Latin cla.s.sics the writings of the old Chinese academicians are to j.a.pan. Upon them the j.a.panese have based their views of life; from them their artists received their inspiration, and the ideas conceived in China found expression in j.a.panese literature. As with us Latin, so in j.a.pan Chinese is the language of ancient literature. It is probably owing to this circ.u.mstance that so many erroneous views exist in the West concerning the mutual relationship of these two Eastern nations. They are always being mistaken the one for the other, their virtues and failings confused, their good and bad points confounded.

Formerly everything that came from the borders of the Yellow Sea was simply called "chinoiserie," and now in the same way everything that arrives from there is called j.a.panese. It would seem as if Europe even now could not distinguish between them; above all, as if we were unable to realize the psychological and metaphysical differences of the two nations. We do not judge by what is essential, real, and original, we only go by outward appearances, by what is conspicuous at first sight.

And now, since j.a.pan has made its mark in the contest with Russia, it is only its external success which causes us surprise, the internal change of the people leaves us unmoved. The public of Europe is strangely ignorant of the moral worth of j.a.pan. The interest of the moment is concentrated on the little j.a.panese soldier, who handles the British gun so dexterously, who blindly rushes into danger, and dies by thousands.

And all one knows or cares to know about China is, that it is backward, dull, and stupid.

But as regards the real cause of the present relations, and whether there is a possibility of further developments--this is a matter of small interest to the general public. The nations of Europe seem to be as little concerned to understand the inner qualities of the peoples on the Yellow Sea, their psychological divergences and moral strength, as they trouble to know the history of their early culture and intellectual existence.

This want of interest is noticeable in all our dealings with the yellow races. In industrial undertakings we constantly confuse China and j.a.pan, and j.a.panese goods often pa.s.s for Chinese. Even those who profess to have studied the history of j.a.panese art have been found to attribute to j.a.pan the fundamental ideas which originated in China. The more one comes into contact with Chinese and j.a.panese works, the more clearly one sees that the honour of originality and initiative belongs to China.

The celebrated j.a.panese painters, sculptors, and bronze-workers were taught by China; they were clever imitators of Chinese art. In point of execution they have doubtless in many cases surpa.s.sed their masters. The detail work of j.a.panese art is decidedly finer and better finished than the Chinese, and in the work of reproduction they have attained a degree of perfection unparalleled in any other industrial nation. But this, after all, is rather a matter of skill than of genius. The artistic conception, the creative power, was far more original in ancient China than in ancient j.a.pan, and although the minutiae of Chinese art were often crude and imperfect, the fundamental idea was always n.o.ble and grand. We notice this particularly in their architecture. China's marble and stone yamens and paG.o.das were imitated by j.a.pan, but with this difference, that they are built of wood and roofed over with shingles or thatch. In the various branches of sculpture and painting we see the same divergence. The j.a.panese was always an excellent copyist, but he drew his inspirations from China, in much the same manner in which the masters of the Renaissance school used the antique masterpieces for their models.

Just as the j.a.panese imitated and appropriated the customs and inst.i.tutions of the ancient Chinese Empire, so they have now, with astonishing rapidity, adopted European civilization. Their power of a.s.similation is incredible. When we compare the j.a.pan of today with the land as it was five-and-twenty years ago, our surprise is fully justified. From being under the most antiquated feudal system, the empire has suddenly become one of the most progressive states. At the Mikado's command all things were changed: government, army, education, even national views of life and ideals. The authority of the Shogun is replaced by a parliament. The descendant of the old Samurai becomes a soldier, moulded after the German pattern. The agricultural cla.s.ses are gradually transformed into factory hands. From day to day the old inst.i.tutions and beliefs are being destroyed, and with the new const.i.tution a new religion is also called into existence, or rather the obsolete and somewhat obscure Shinto cult is converted into the religion of the state. How much of real conviction there has been in this magic change or how much of it has been the work of natural evolution, it is difficult to say. Inward convictions and the problems of moral satisfaction are outside the pale of politics. Whether the present-day j.a.panese, who wears a silk hat, is happier than his ancestor with his kimono--whether the workman in the factory is more contented than the former agricultural labourer--whether the internal peace of the land is better secured under the new system than it was under the old regime--who shall say? It will even remain doubtful whether their thirst for glory was not more gratified when guarding the frontiers and the territory of their ancient Daimios than now, when, according to Western notions, their chief object is occupation and material gain.

The most serious of all future eventualities is evidently whether these rashly accomplished innovations, and the total transformation of all existing conditions, may not, as was the case in Europe, lead to a material and moral crisis. In the most progressive circles of the land this is a much-discussed point. The recent labour riots, and the continually occurring strikes in the great cities, cast a certain shadow over the possibilities of the future. Baron Ivasaki, the greatest industrial power in the land, whose ships frequent all parts of the world, who has banking connexions in all commercial centres, who employs a large number of clerks, and has every opportunity of investigating the labour question in all its details, has published some interesting articles on the social questions of j.a.pan. Another prominent j.a.panese writer, Ok.u.ma, occupies himself chiefly with the moral condition of the people, antic.i.p.ating with fear the time when the innate religious feeling, and the once imperturbable loyalty to the Head of the State, should be shaken to its roots. The ultimate crystallization of the economic and moral relations of future j.a.pan is, after all, the most interesting problem which this nation at present offers.

The reason that China still delays its reorganization, and cannot blindly follow in the footsteps of j.a.pan, lies chiefly in the internal const.i.tution of the land. The population, which is above all things peaceful and cautious, waits to see what effect the transformation has upon j.a.pan, whether it is really for the good of the people. The above-quoted pa.s.sages from the works of Chinese writers clearly show that the Chinese as a people do not covet either military glory or exorbitant material wealth. For them the basis of happiness is peace and stability. The disturbance of harmony is irksome to the nation. This was the initial thought which prompted them in olden times to build a great wall to protect their native land from foreign intrusion. The Chinese are now beginning to realize that the highest wall cannot stem the current of time; that progress--or let us say the course of events--sweeps away even the mightiest obstacle before it. The necessity of their ultimate reorganization is more and more apparent to those natives who have come into contact with the outer world; only, as Chang-chi-tung said, "It cannot be expected or desired that we should be transformed in the twinkling of an eye."

The more impetuous advocates of reform, the representatives of the so-called "Progressive Party," have their headquarters at Shanghai. The members of this faction are mostly educated, travelled persons, speaking several European languages, students who have finished their university career, officials, merchants, and authors. Some amongst them, on account of their revolutionary tendencies, have been banished from Pekin or from the interior, and reside in the European quarters and districts governed by consular magistrates. These are the leaders of the discontented. They reject all existing conditions and demand the total abolition of the present system of government. But the man of the day I should say is Yuan-chi-kai. It is he who represents the Progressive Party at the Court of Pekin. To his influence may be attributed the various reforms introduced during the last few years, and the notable changes in the politics of the Tsung-li Yamen. Of all the viceroys of the united empire he is the one most directly in touch with the representatives of foreign Powers.

Yuan-chi-kai is in the first instance a military leader. His policy, which is to secure peace for his land, is based on military principles.

It is probably at his instigation that a number of young Chinamen were sent at state expense to j.a.panese universities, in order that they might there study the effect of the imported reforms upon an Asiatic nation already imbued with European ideas. To a Chinaman all these inst.i.tutions would appear in j.a.pan in a more intelligible form than in Europe, where all conditions are so absolutely contrary to their preconceived notions.

Perhaps, in his capacity of soldier, Yuan-chi-kai also hoped that the j.a.panese might impart some of their military enthusiasm to the lethargic youths of his country. So far the results have been satisfactory. A residence in Europe has seldom proved of much benefit to Chinese students, but a visit to the universities and schools of Tokio, Yokohama, or Kobe, has seldom failed to answer its purpose.

The already modernized Chinaman is doubtless an interesting figure, and he displays highly intellectual qualities. Life in the harbour towns, where he has free intercourse with foreigners from all parts of the world, has considerably widened his field of vision, and offers him ample opportunity for making comparison between the natives of the various European countries. It enables him also to become more familiar with the achievements of Western culture. The latest products of French industry, Manchester goods, or any of the most recent European inventions, reach these sh.o.r.es within a very short time. There are many wholesale merchants and bankers who have for several years been in direct communication with the city of London, or Wall Street in New York. They are bold and enterprising men, and work their business exclusively on modern principles. Their offices are fitted up in European fashion with telephones and type-writers; only here and there a rare plant, some precious object of art, or a singing bird in a cage, betrays the native instinct of love of nature and art. The national dress is still worn, and the wide silk trousers and traditional pigtail strike one at first as somewhat out of place in these modern surroundings.

At Hong Kong, Shanghai, and Tien-tsin, one has excellent opportunities of seeing the business man at home. During my stay in those towns I thoroughly enjoyed the social intercourse with these people. It is interesting to ponder over what may become of them as they continue to acquire all the advantages of Western accomplishments. What possibilities this nation possesses!

The millionaires generally build their houses in European style. The furniture of their reception-rooms is also of foreign make, and only the beautiful porcelains and other art treasures remind us that we are in China. Honestly speaking, all this modernization in house-building and furnishing is to be regretted, for surely the Chinese yamen is more tasteful than the European house of iron and brick!

Dress has thus far not been touched by the fashion, and anything more beautiful than the richly embroidered silk and velvet mantles of the wealthy cla.s.ses can hardly be imagined. Neither has Americanism been able to obliterate the old-world manners and rules of courtesy, or to sever the bond of family affection and the inborn respect to parents. A Chinaman protects his home above all that is dear to him. In my intercourse with the Chinese I have noticed that even the most advanced among them, who have lived for years in England or in France, and who have enjoyed all the advantages of our commercial and industrial achievements, scrupulously avoid imitating the private life of the West.

All that relates to business is zealously excluded from the home, and it frequently happens that the wife or the child has never entered the office of husband or father, nor does the father ever mention business matters in the home circle. The office is for work, he says, the home for rest.

It has often been remarked to me that with us the wear and whirl of business and of excessive ambition, destroy the joy of living. One of my acquaintances at Hong Kong once said, "The conditions of life in the West nowadays make man his own enemy. He sacrifices his whole life to acquire what is in the main worthless, without giving himself time to enjoy what he already possesses."

A banker expressed himself in a similar manner. "Most people in Europe,"

he said, "love money for its own sake, but not for what money can do to enn.o.ble their lives."

The more intimately I have become acquainted with Chinese mood and thought, the better have I learned to understand the psychical condition of the people. It has been said that the Chinaman, when first he comes to Europe, is struck by the sad expression on all the faces. They say that the Anglo-Saxon, or perhaps more still the Latin nations, appear to be more upset by some paltry superficial annoyance, a social slight or deception, than the Chinaman is at the sight of death. They say that we prize exorbitantly what is of small real value, while the things which make life worth living and give inward satisfaction are neglected by us.

And I must confess that I have not been able to confute this statement.

Life in the West--that is to say, the stability of the moral equilibrium of existence--is very precarious. Steam-engines have long since killed all sentimentality in us, and deeper feelings are only too frequently sacrificed to outward appearances and conventionalities. Where even the basis of religious conviction fails, there is nothing left to compensate for the vicissitudes of life.

The Chinese Christian, as the progressive element of the land, desires above all things that his children should lead pure, Christian lives, a point which is frequently neglected with us. I have known many Chinese Christian families. I have been in the houses of simple labourers and in the huts of peasants, as well as in the mansions of the wealthy, and I have found, as a rule, with poor and rich alike, that charity and brotherly affection are not empty terms, but that they find expression in their daily life. Their care for the poor and needy is quite touching. Such at least has been my experience, and I have heard the same from missionaries who have spent their lives amongst them. The charge of insincerity, which is so often brought against the Chinese converts, is greatly exaggerated, at any rate as far as the Catholics are concerned.

We must not forget that the greater portion of the Chinese Catholics have been Christians for many generations, and receive regular religious instruction. The arrival of the first missionaries dates back to the thirteenth century. It was Kublai Khan who invited them first to settle in the country, and in course of time he entrusted the education of his son to them.

More than six hundred years have pa.s.sed since the foundation of the bishopric at Pekin; Monte Corvino was appointed first bishop by Pope Clement V, and Marco Polo, the famous Italian traveller, accompanied him. Six thousand baptisms took place in the course of the three following years, and the number of Christians soon grew to a hundred thousand. Frequently recurring persecutions hindered the spread of the gospel; however, it is not my object here to trace the history of Christianity in China, a question I deal with in another volume, but rather to point out that the descendants of those early converts have embraced the Catholic faith already as the religion of their fathers.

With regard to the so-called forced, or paid conversions, I must mention in the first place that adult conversions very seldom occur, and have seldom brought the person concerned any material advantage, but on the contrary exposed him to injustice and persecution. A Chinaman rarely renounces or changes a once settled conviction, and the greater number of baptisms recorded were administered to the children of Christian parents or to orphans and deserted boys, and especially girls, who, without the intervention of the Church, would have died of starvation or neglect. Such children are put in orphanages under the supervision of nuns, and taught a trade which afterwards enables them to provide for themselves. The more talented among them are educated in the Middle Schools belonging to the Mission, and in the colleges established in the larger towns. The administration of these inst.i.tutions is in the hands of the clergy, and their popularity is best proved by the fact that a considerable number of their students profess other religions.

The children of the well-to-do merchant cla.s.s, before they can receive any appointment or start on a foreign tour of study, generally finish their education at one of these establishments, which, especially in the harbour towns, are of a very high standard. Their usefulness and superiority are also universally acknowledged. All cla.s.ses of society, regardless of creed, contribute to the maintenance of these schools. The "Christian Brothers" at Pekin have quite lately erected a large college on entirely modern principles, which supplies a long-felt want in the capital.

In spite of all these reforms, it will be long before China acknowledges the superiority of the West. Although public opinion is slowly and gradually changing, this is not entirely because the people recognize the superiority of Western culture, but rather because they are in self-defence obliged to make reforms in order to ward off the dangers which threaten on all sides.

To a Chinaman the ideal of happiness was quietness and peace; the object of his civilization to conquer and subdue the brutishness of human nature, and to combat all desire for violence. As a result of this education and such a turn of mind which have been in force for more than ten thousand years, militarism has not only been banished from their social code of law, but died out of the upper social cla.s.ses. From generation to generation the Chinese are taught that the greatest of all virtues is equanimity; can we therefore wonder that they do not yet appreciate European civilization, which appears to teach the reverse? If the Chinese have been at last compelled to relinquish their ancient views of life and to accept ours, can we blame them if they do it grudgingly?

After all, it is only a question of time: how long the Chinese can hold out, and stick to their old civilization. It may be decades, it may be hundreds of years. Time is a factor of only secondary importance where it concerns the transformation of a whole race. But the day is coming, must come, when not only China's four hundred millions, but the milliard of the whole Tartar races shall, without exception, adopt the European civilization, and all the advantages of it. And if in that remote future the question of the Yellow Peril should arise, the consequences may indeed be serious. For China would naturally remain hostile to the West, and, in conjunction with j.a.pan, be its most formidable foe, so long as the two cultures of the West and the East do not learn to understand each other. Little as we really know of the peoples of the East, still less do they know of us. To remove the mutual misunderstanding should be our earnest endeavour. And this, though not an easy task, considering the prominence which has been given to the existing differences, is not an impossible one; for does not the burden of it fall alike on both the white and the yellow race?