The Civilization of China

by Herbert Allen Giles

Another old-established society is that of the Vegetarians, who eat no meat and neither smoke nor drink. From their seemingly harmless ranks it is said that the Boxers of 1900 were largely recruited.

For nearly twenty-five centuries the Chinese have looked to Confucius for their morals. Various religions have appealed to the spiritual side of the Chinese mind, and Buddhism has obtained an ascendancy which will not be easily displaced; but through all this long lapse of time the morality of China has been under the guidance of their great teacher, Confucius (551-479 B.C.), affectionately known to them as the "uncrowned king," and recently raised to the rank of a god.

His doctrines, in the form sometimes of maxims, sometimes of answers to eager inquirers, were brought together after his death—we do not know exactly how soon—and have influenced first and last an enormous proportion of the human race. Confucius taught man's duty to his neighbour; he taught virtue for virtue's sake, and not for the hope of reward or fear of punishment; he taught loyalty to the sovereign as the foundation stone of national prosperity, and filial piety as the basis of all happiness in the life of the people. As a simple human moralist he saw clearly the limitations of humanity, and refused to teach his disciples to return good for evil, as suggested by the Old Philosopher, declaring without hesitation that evil should be met by justice. The first systematic writer of Chinese history, who died about 80 B.C., expressed himself on the position and influence of Confucius in terms which have been accepted as accurate for twenty centuries past: "Countless are the princes and prophets that the world has seen in its time—glorious in life, forgotten in death. But Confucius, though only a humble member of the cotton-clothed masses, remains with us after numerous generations. He is the model for such as would be wise. By all, from the Son of Heaven down to the meanest student, the supremacy of his principles is freely and fully admitted. He may indeed be pronounced the divinest of men."

The Son of Heaven is of course the Emperor, who is supposed to be God's chosen representative on earth, and responsible for the right conduct and well-being of all committed to his care. Once every year he proceeds in state to the Temple of Heaven at Peking; and after the due performance of sacrificial worship he enters alone the central raised building with circular blue-tiled roof, and there places himself in communication with the Supreme Being, submitting for approval or otherwise his stewardship during the preceding twelve months. Chinese records go so far as to mention letters received from God. There is a legend of the sixth century A.D., which claims that God revealed Himself to a hermit in a retired valley, and bestowed on him a tablet of jade with a mysterious inscription. But there is a much more circumstantial account of a written communication which in A.D. 1008 descended from heaven upon mount T'ai, the famous mountain in Shantung, where a temple has been built to mark the very spot. The emperor and his courtiers regarded this letter with profound reverence and awe, which roused the ire of a learned statesman of the day. The latter pointed out that Confucius, when asked to speak, so that his disciples might have something to record, had bluntly replied: "Does God speak? The four seasons pursue their courses and all things are produced; but does God say anything?" Therefore, he argued, if God does not speak to us, still less will He write a letter.

The fact that the receipt of such a letter is mentioned in the dynastic history of the period must not be allowed to discredit in any way the general truth and accuracy of Chinese annals, which, as research progresses, are daily found to be far more trustworthy than was ever expected to be the case. We ourselves do not wholly reject the old contemporary chronicles of Hoveden and Roger of Wendover because they mention a letter from Christ on the neglect of the Sabbath.

In Chinese life, social and political alike, filial piety may be regarded as the keystone of the arch. Take that away, and the superstructure of centuries crumbles to the ground. When Confucius was asked by one of his disciples to explain what constituted filial piety, he replied that it was a difficult obligation to define; while to another disciple he was able to say without hesitation that the mere support of parents would be insufficient, inasmuch as food is what is supplied even to horses and dogs. According to the story-books for children, the obligation has been interpreted by the people at large in many different ways. The twenty-four standard examples of filial children include a son who allowed mosquitoes to feed upon him, and did not drive them away lest they should go and annoy his parents; another son who wept so passionately because he could procure no bamboo shoots for his mother that the gods were touched, and up out of the ground came some shoots which he gathered and carried home; another who when carrying buckets of water would slip and fall on purpose, in order to make his parents laugh; and so on. No wonder that Confucius found filial piety beyond his powers of definition.

Now for a genuine example. There is a very wonderful novel in which a very affecting love-story is worked out to a terribly tragic conclusion. The heroine, a beautiful and fascinating girl, finally dies of consumption, and the hero, a wayward but none the less fascinating youth, enters the Buddhist priesthood. A lady, the mother of a clever young official, was so distressed by the pathos of the tale that she became quite ill, and doctors prescribed medicines in vain. At length, when things were becoming serious, the son set to work and composed a sequel to this novel, in which he resuscitated the heroine and made the lovers happy by marriage; and in a short time he had the intense satisfaction of seeing his mother restored to health.

Other forms of filial piety, which bear no relation whatever to the fanciful fables given above, are commonly practised by all classes. In consequence of the serious or prolonged illness of parents, it is very usual for sons and daughters to repair to the municipal temple and pray that a certain number of years may be cut off their own span of life and added to that of the sick parents in question.

Let us now pause to take stock of some of the results which have accrued from the operation and influence of Confucianism during such a long period, and over such swarming myriads of the human race. It is a commonplace in the present day to assert that the Chinese are hardworking, thrifty, and sober—the last-mentioned, by the way, in a land where drunkenness is not regarded as a crime. Shallow observers of the globe-trotter type, who have had their pockets picked by professional thieves in Hong-Kong, and even resident observers who have not much cultivated their powers of observation and comparison, will assert that honesty is a virtue denied to the Chinese; but those who have lived long in China and have more seriously devoted themselves to discover the truth, may one and all be said to be arrayed upon the other side. The amount of solid honesty to be met with in every class, except the professionally criminal class, is simply astonishing. That the word of the Chinese merchant is as good as his bond has long since become a household word, and so it is in other walks of life. With servants from respectable families, the householder need have no fear for his goods. "Be loyal," says the native maxim, "to the master whose rice you eat;" and this maxim is usually fulfilled to the letter. Hence, it is that many foreigners who have been successful in their business careers, take care to see, on their final departure from the East, that the old and faithful servant, often of twenty to thirty years' standing, shall have some provision for himself and his family. In large establishments, especially banks, in which great interests are at stake, it is customary for the Chinese staff to be guaranteed by some wealthy man (or firm), who deposits securities for a considerable amount, thus placing the employer in a very favourable position. The properly chosen Chinese servant who enters the household of a foreigner, is a being to whom, as suggested above, his master often becomes deeply attached, and whom he parts with, often after many years of service, to his everlasting regret. Such a servant has many virtues. He is noiseless over his work, which he performs efficiently. He can stay up late, and yet rise early. He lives on the establishment, but in an out-building. He provides his own food. He rarely wants to absent himself, and even then will always provide a reliable locum tenens. He studies his master's ways, and learns to anticipate his slightest wishes. In return for these and other services he expects to get his wages punctually paid, and to be allowed to charge, without any notice being taken of the same, a commission on all purchases. This is the Chinese system, and even a servant absolutely honest in any other way cannot emancipate himself from its grip. But if treated fairly, he will not abuse his chance. One curious feature of the system is that if one master is in a relatively higher position than another, the former will be charged by his servants slightly more than the latter by his servants for precisely the same article. Many attempts have been made by foreigners to break through this "old custom," especially by offering higher wages; but signal failure has always been the result, and those masters have invariably succeeded best who have fallen in with the existing institution, and have tried to make the best of it.

There is one more, and in many ways the most important, side of a Chinese servant's character. He will recognize frankly, and without a pang, the superior position and the rights of his master; but at the same time, if worth keeping, he will exact from his master the proper respect due from man to man. It is wholly beside the mark to say that he will not put up for a moment with the cuffs and kicks so freely administered to his Indian colleague. A respectable Chinese servant will often refuse to remain with a master who uses abusive or violent language, or shows signs of uncontrollable temper. A lucrative place is as nothing compared with the "loss of face" which he would suffer in the eyes of his friends; in other words, with his loss of dignity as a man. If a servant will put up with a blow, the best course is to dismiss him at once, as worthless and unreliable, if not actually dangerous. Confucius said: "If you mistrust a man, do not employ him; if you employ a man, do not mistrust him;" and this will still be found to be an excellent working rule in dealings with Chinese servants.