But it is not on such mere sentimental grounds that the Chinese nation has condemned in this wholesale manner the clergy of China. Did the latter carry out even to a limited extent their vows of celibacy and Pythagorean principles of diet, they would probably obtain a fair share of that questionable respect which is meted out to enthusiasts in most countries on the globe. The Chinese hate them as double-dyed hypocrites who extort money from the poor and ignorant, work upon the fears of, and frequently corrupt, their wives or daughters; proclaim in bold characters at the gates of each temple—"no meat or wine may enter here"—while all the time they dine off their favourite pork as often as most Chinamen, and smoke or drink themselves into a state of beastly intoxication a great deal more so. Opium pipes are to be found as frequently as not among the effects of these sainted men, who, with all the abundant leisure at their command, are rarely of sufficient education to be mentioned in the same breath with an ordinary graduate. Occasionally there have been exceptions to the rule, but the phenomenon is seldom met with in modern times. We have read of a lame old priest so renowned for self-denying liberality that the great Emperor Ch'ien Lung actually paid him a visit. After some conversation Ch'ien Lung presented him with a valuable pearl, which the old man immediately bestowed upon a beggar he espied among the crowd. His Majesty was somewhat taken aback at this act of rudeness, and asked him if he always gave away everything in the same manner. On receiving an affirmative reply, the Emperor added, "Even down to the crutch on which you lean?" "Ah," said the priest, "it is written that the superior man does not covet what his friend cannot spare." "But supposing," said the Emperor, "he was not a superior man." "In that case," answered the priest, "you could not expect me to be his friend."
Cleanliness, again, is an especial attribute of Buddhism, and in a few temples in the south there is an attempt to make some show in this direction; but as regards the person, priests are dirtier if anything than the humblest members of their flock. It is laughable indeed to hear them chant the Ching, ignorant as ninety-nine per cent. are of every word they are saying, for of late the study of Sanskrit has been utterly and entirely neglected. Their duties, however, in this respect are as much curtailed as possible, except when wafting with their prayers some spirit of the dead to the realms of bliss above. In such cases it is a matter of business, a question of money; and the unctuous air of solemn faith they then put on contrasts curiously with the bored and sleepy look apparent on their faces as they gabble through a midnight mass, in the presence of some such limited and unimportant audience as a single and perhaps a red-haired barbarian.
It is pleasant to dismiss from our thoughts this lying, shameless, debauched class; and we do so, wondering how Buddhism has retained its hold so long over an intellectual people possessed of an elaborate moral code, which has been for centuries the acknowledged standard of right and wrong, and which condemns all fear or hope of an unknown and unseen world.
RESPECT FOR THE WRITTEN CHARACTER
One of the most curious and harmless customs of the Chinese is that of carefully burning every scrap of paper inscribed with the cherished characters which, as far as calligraphy goes, justly take precedence of those of any other language on the globe. Not content with mere reduction by fire, a conscientious Chinaman will collect the ashes thus produced, and sealing them up in some earthen vessel, will bury them deep in the earth or sink them to the bottom of a river. Then only does he consider that he has fully discharged his duty towards paper which has by mere accident become as sacred in the eyes of all good men as the most precious relic of any martyred saint in the estimation of a Catholic priest. Rich men are constantly in the habit of paying chiffoniers to collect such remnants of written paper as they may find lying about the streets, and in all Chinese towns there are receptacles at the most frequented points where the results of their labours may be burned. The above facts are pretty generally known to foreigners in China and elsewhere, but we do not think that native ideas on the subject have ever been brought forward otherwise than indirectly. We therefore give the translation of a short essay published in 1870 by an enthusiastic scholar, and distributed gratis among his erring countrymen:—
"From of old down to the present time our sages have devoted
themselves to the written character—that fairest jewel in heaven
above or earth beneath. Those, therefore, who are stimulated by a
thirst for fame, strive to attain their end by the excellency of
their compositions; others, attracted by desire for wealth, pursue
their object with the help of day-book and ledgers. In both cases
men would be helpless without a knowledge of the art of writing.
How, indeed, could despatches be composed, agreements drawn up,
letters exchanged, and genealogies recorded, but for the
assistance of the written character? By what means would a man
chronicle the glory of his ancestors, indite the marriage deed, or
comfort anxious parents when exiled to a distant land? In what way
could he secure property to his sons and grandchildren, borrow or
lend money, enter into partnership, or divide a patrimony, but
with the testimony of written documents? The very labourer in the
fields, tenant of a few acres, must have his rights guaranteed in
black and white; and household servants require more than verbal
assurance that their wages will not fail to be paid. The
prescription of the physician, about to call back some suffering
patient from the gates of death, is taken down with pen and ink;
and the prognostication of the soothsayer, warning men of evil or
predicting good fortune, exemplifies in another direction the use
of the written character. In a word, the art of writing enriches
and ennobles man, hands him over to life or death, confers upon
him honours and distinctions, or covers him with abuse and shame.
"Of late, however, our schools have turned out an arrogant and
ignorant lot—boys who venture to use old books for wrapping
parcels or papering windows, for boiling water, or wiping the
table; boys, I say, who scribble over their books, who write
characters on wall or door, who chew up the drafts of their poems,
or throw them away on the ground. Let all such be severely
punished by their masters that they may be saved, while there is
yet time, from the wrath of an avenging Heaven. Some men use old
pawn-tickets for wrapping up things—it may be a cabbage or a
pound of bean-curd. Others use lottery-tickets of various
descriptions for wrapping up a picked vegetable or a slice of
pork, with no thought of the crime they are committing as long as
there is a cash to be made or saved. So also there are those who
exchange their old books for pumeloes or ground-nuts, to be
defiled with the filth of the waste-paper basket, and passed from
hand to hand like the cheques of the barbarian. Alas, too, for
women when they go to fairs, for children who are sent to market!
They cannot read one single character: they know not the priceless
value of written paper. They drop the wrapping of a parcel in the
mire for every passer-by to tread under foot. Their crime,
however, will be laid at the door of those who erred in the first
instance (i.e., those who sold their old books to the
shopkeepers). For they hoped to squeeze some profit, infinitesimal
indeed, out of tattered or incomplete volumes; forgetting in their
greed that they were dishonouring the sages, and laying up for
themselves certain calamity. Why then sacrifice so much for such
trifling gain? How much better a due observance of time-honoured
custom, ensuring as it would a flow of prosperity continuous and
everlasting as the waves of the sea! O ye merchants and
shopkeepers, know that in heaven as on earth written words are
esteemed precious as the jade, and whatever is marked therewith
must not be cast aside like stones and tiles. For happiness,
wealth, honours, distinctions, and old age, may be one and all
secured by a proper respect for written paper."
SUPERSTITION
Educated Chinamen loudly disclaim any participation in the superstitious beliefs which, to a European eye, hang like a dark cloud over an otherwise intellectually free people. There never has been a State religion in China, and it has always been open to every man to believe and practise as much or as little as he likes of Buddhism, Taoism, or Mahomedanism, without legal interference or social stigma of any kind. Of course it is understood that such observances must be purely self-regarding, and that directly they assume—as lately in the case of Mahomedanism—anything of a political character, the Chinese Government is not slow to protect the unity of the Empire by the best means in its power. And so, but for the suicidal zeal of Christian missions and their supporters, who have effected an unnatural amalgamation of religion and politics, and carried the Bible into China at the point of the bayonet, the same toleration might now be accorded to Christianity which the propagators of other religions have hitherto been permitted to enjoy.