London Labour and the London Poor, Vol. 4

by Henry Mayhew

Of Prostitution in China.

In the immense empire of China, the civilization of which has been cast in a mould fashioned by despotism, a general uniformity of manners is prevalent. Singular as many of its customs are, they vary very little in the different provinces, for although the population be composed of a mixture of races, the iron discipline of the government forces all to bend to one universal fashion. The differences which are remarked between the practice of the people in one district, and those of another, spring only from the nature of circumstances. It is more easy, therefore, to take an outline view of this vast empire, than it is to sketch many smaller countries, where the uniformity of manners is not so absolute.

China affords a wide and interesting field for our inquiry. Were our information complete, there is perhaps no state in the world with reference to which so curious an account might be written as China, with its prostitution system. Unfortunately, however, the negligence or prudery of travellers has allowed the subject to be passed over. We know that a remarkable system of this kind does exist, that prostitutes abound in the cities of the Celestial Empire, and that they form a distinct order; we know something of the classes from which they are taken, how they are procured, in what their education consists, where and in what manner they live, and how and by whom they are encouraged. But this information is to be derived, not from any full account by an intelligent and observing inquirer, but from isolated facts scattered through a hundred books which require to be connected, and then only form a rough and incomplete view of the subject. Statistics we have positively none, though ample opportunities must be afforded travellers for arriving at something near the truth in such cities as Canton. However, from what knowledge we possess it is evident the social economy of the Chinese with respect to prostitution presents clear points of analogy with our own.

In conformity with the plan of this inquiry, we proceed first to ascertain the general condition of the female sex in China. Abundant information has been supplied us on this subject, as well by the written laws, and by the literature of the country, as by the travellers who have visited and described it.

As in all Asiatic, indeed in all barbarous, countries, women in China are counted inferior to men. The high example of Confucius taught the people—though their own character inclined them before, and was reflected from him—that the female sex was created for the convenience of the male. The great philosopher spoke of women and slaves as belonging to the same class, and complained that they were equally difficult to govern. That ten daughters are not equal in value to one son is a proverb which strongly expresses the Chinese sentiment upon this point, and the whole of their manners is pervaded by the same spirit. Feminine virtue, indeed, is severely guarded by the law, but not for its own sake. The well-being of the state, and the interest of the male sex, are sought to be protected by the rigorous enactments on the subject of chastity; but the morality, like the charity of that nation, is contained principally in its codes, essays, and poems, for in practice they are among the most demoralised on the earth.

The spirit of the Salic law might naturally be looked for in the political code of such a state. It is so. The throne can be occupied only by a man. An illegitimate son is held in more respect than a legitimate daughter. The constitution provides that if the principal wife fail to bear male children, the son of the next shall succeed, and if she be barren also, of the next, and so on, according to their seniority, the son of each has a contingent claim to the sovereignty. Thus in the most important department of their public economy the national sentiment is manifested. We may now examine the laws which regulate the intercourse of the sexes, and then inquire into the actual state of manners. It will be useful to remember the truth, which has already been stated, that no language is so full of moral axioms and honourable sentiments as the Chinese, while no nation is more flagitious in its practice.

The government of China, styled paternal because it rules with the rod, regulates the minutest actions of a man’s career. He is governed in everything—in the temple, in the street, at his own table, in all the relations of life. The law of marriage, for instance, is full, rigid, and explicit. The young persons about to be wedded know little or nothing of the transaction.

Parental authority is supreme, and alliances are contracted in which the man and wife do not see each others’ faces until they occupy the same habitation and are mutually pledged for life. Match-making in China is a profession followed by old women, who earn what we may term a commission upon the sales they effect. When a union between two families is intended, its particulars must be fully explained on either side, so that no deceit shall be practised. The engagement is then drawn and the amount of presents determined, for in all countries where women hold this position, marriage is more or less a mercantile transaction. When once the contract is made, it is irrevocable. If the friends of the girl repent and desire to break the match, the man among them who had authority to give her away is liable to receive fifty strokes of the bamboo, and the marriage must proceed. Whatever other engagements have been entered into are null and punishable, and the original bridegroom has in all cases a decisive claim. If he, on the other hand, or the friend who represents and controls him, desire to dissolve the compact, giving a marriage present to another woman, he is chastised with fifty blows, and compelled to fulfil the terms of his first engagement, while his second favourite is at liberty to marry as she pleases. If either of the parties is incontinent after the ceremony of betrothal, the crime is considered as adultery, and so punished. But if any deceit be practised, and either family represent the person about to marry under a false description, they become liable to severe penalties, and on the part of the man most strictly.

The husband, finding that a girl had been palmed off on him by fraud, is permitted to release himself from the tie. Such incidents, nevertheless, do occasionally occur. One of rather an amusing nature is alluded to by several writers. A young man who had been promised in marriage the youngest daughter of a large family was startled when, after the ceremony was complete, he unveiled his bride, to find the eldest sister, very ugly and deeply pitted with the small pox. The law would have allowed him to escape from such an union, but he submitted, and soon afterwards consoled himself with a handsome concubine.

Although the girl, when once betrothed, is absolutely bound to the husband selected for her, he dare not, under pain of the bastinado, force her away before the specified time. On the other hand, her friends must not, under similar penalties, detain her after that time. Thus the law regulates the whole transaction, and the parents dispose as they will of their children. Occasionally, however, a young man, not yet emancipated from paternal authority, contracts a marriage according to his own inclination, and if the rites have actually been performed, it cannot be dissolved; but if he be only betrothed, and his parents have in the meanwhile agreed upon an alliance for him, he must relinquish his own design and obey their choice.