Some Observations Upon the Civilization of the Western Barbarians, Particularly of the English / made during the residence of some years in those parts.

by John B. Swazey

Perplexed with these anomalous conditions, and by the stupid conceit and selfish indifference—the callousness and greed of the English Barbarians—I have wondered if, after all, these men were not of a different kind [sty-pho]. Possibly, the Sovereign Lord and Father of men, for wise purposes, may have created different sorts of men. Animals of the same type differ in swiftness, in strength, in intelligence. The Western Barbarians, though of the same type, may be inferior to our Illustrious people in the moral and mental functions. For some purpose in Eternal Wisdom, the Almighty Lord has given them strength of body, energy, and an intellect sharp in matters of the instinct—which refers to the needs and passions of the body—thus, calculating, ingenious in contrivance, and inordinately selfish; but has not given them a large moral faculty, nor a broad and comprehensive mind. They are, therefore, incapable of improvement beyond a limited range.

The Idolatry, and its horrible grotesqueness—the inefficacy of the good in the character of the Christ-god, to influence the least abatement in the passion for Force; the cold-blooded abuses, and the confusion of error and truth, may be thus accounted for.

This, however, suggests a continuance of the evils which have fallen upon others. The All-wise sees where chastisement is due—and allows the Western Barbarians their time. The offences of the East need chastisement. The quickness, strength, and greed of the Barbarians, unchecked by moral considerations, make them the scourge of other distant peoples not possessing these qualities. The scourge is needed, otherwise it would not be permitted. There is a sufficiency of morality to prevent dissolution; and the Western tribes will no doubt fulfil their appointed task.

Still, in their present forms, rooted in a lower type of man, they must disappear; not lost, but absorbed and blended in a better and nobler race. In the East, I suspect this highest type has always existed. Here, from immemorial ages and ages [tang-se-yan-se] the simple worship of the Sovereign Lord, and the divine faculty in man, have found their best expression, and taken a fixed and steadfast root in Government and in Society!

I may be mistaken, and it is possible that the Western tribes may be capable of attaining to this settled order—but it must be after very long moons and thousands of moons [lir-re-ty-sin], during which they shall have overturned and reformed existing laws and customs.

I may refer shortly to some of the more striking of these, so curiously and radically different from our notions in the Central Kingdom, and so erroneously conceived in respect of the Divine Order. First.—As to the character and worship of the Sovereign Lord of Heaven, and Father of men. Concerning the errors in regard to the true character and proper recognition of the Heavenly Lord, I need scarcely say more. There are wise barbarians who do not differ from my poor thought as to the need of an entire reformation upon this whole matter, which underlies nearly all genuine improvement in morals, in government, and in "Society."

Second.—As to Government. This must be seen to exist in the eternal order and nature of things, and not at all in any Contract [Kong-phu], "social" or other. Therefore whatever name be given to its Head, the Function is as inviolable as is the Divinity from which it comes. If this Head, however, be incapable of properly representing the divine function, it does not therefore fail, but the nearest fit, in the established order acts. The Book of Rites and the great Council of the Illustrious, with us, see to this proper and orderly succession. No one is born to be absolutely Head—the Book of Rites and the Illustrious Calao, in our system, may see to it that the Head be fit for the due and divine order. Therefore, no one is born by right of birth to govern, nor to make, nor to administer, laws. Wisdom and knowledge only, may entitle their possessors to take rank among those to whom government and administration shall be committed; and these may be changed, degraded, exalted, and removed as they conduct themselves, and not according to any family, nor hereditary distinction. Nor are Places created for the aggrandisement of any, continued for the benefit of families, nor, in any case, made hereditary. Places are for the whole, and those who fill them are placed there, in trust, for the good of the whole, and must properly discharge the trust. They are never for the individual—always for the State.

Third.—As to the family. The Family being the Prototype [mo-dsi] of Government, should show the Divine order. It must be one; not a divided, unintelligent accident [phatsi]. It must have a clear faculty, and understand its true and vital significance—for the community is but an aggregation of families, and as these are so is the State. Then, to have disorder there is to have disorder throughout! There must, therefore, be in the Family, obedience to its head, order, and good conduct. If there be insubordination, disorder, immorality, disrespect, and disobedience to the natural head, then that is a disorderly family, and those who are guilty of the disobedience, disrespect, and disorder are criminals, to be corrected, restrained, and reformed.

Woman, upon this right conception of the family, finds her proper and her honoured place. She is subordinate, but not in any humiliating sense; she is subordinate, because, in the very nature of her function as woman in the economy of nature, she cannot be otherwise—she is timid, defenceless, dependent. She has a right to the tender care and protection of her male relatives; and she, on her part, is bound to be obedient, submissive, orderly; and, upon these, affection follows. Her children are bound to respect and to obey her, and she is bound to have a care for them, and to respect and obey her husband as the unquestioned centre of regard and authority. The father (and husband) is the Head of the family; there is no divided nor disputed power. Upon him rests the responsibility of due order and proper position.