The Chinese have great reverence for book-learning, but poverty and the necessity for hard work from an early age have made it hopeless for the Weihaiwei villager to aspire to erudition. Every large village and every group of small villages have schools, but they are attended only by a small though gradually increasing proportion of the village children. The schoolmasters, moreover, are neither a very zealous nor a very learned body,—not a surprising fact when it is remembered that they receive no more than a bare living wage. At present the proportion of villagers who can read and write is very small—probably under ten per cent.—and even the headmen are often unable to sign their own names.
Not much progress in education has been made under British rule, for the resources of the Government are meagre in the extreme. A Government school at Port Edward and one or two missionary schools provide elementary education for a few dozen children, but very little has been done to improve the village schools. It need hardly be said that except in the Government and missionary schools the education, such as it is, is confined to the orthodox curriculum of "Old China": the flood of Western learning has not yet affected the little backwater of Weihaiwei except to the extent of rousing a certain limited interest in such subjects as geography and arithmetic.
Writing of present-day conditions, a Chinese diplomatist in the United States has stated that "John Stuart Mill, Huxley, Spencer, Darwin and Henry George, just to mention a few of the leading scholars of the modern age, are as well known in China as in this country. The doctrine of the survival of the fittest is on the lips of every thinking Chinese.... Western knowledge is being absorbed by our young men at home or abroad at a rapid rate, and the mental power of a large part of four hundred millions of people, formerly concentrated on the Confucian classics, is being turned in a new direction—the study of the civilisation of the West."[117] These remarks are true enough of a large and rapidly growing number of the Chinese people: but Weihaiwei and the neighbouring regions have more in common with the Old China that is passing away than with the New China that is coming and to come.
The ignorance of the people of Weihaiwei is naturally accompanied by many strange fancies and crude superstitions. Some of these must be considered when we are dealing with the religious ideas of the people; here it will be sufficient to mention a few of the miscellaneous notions that seem to be connected with no definite religious faith. There are, of course, ghosts and devils of many kinds and of varying degrees of malevolence. One means of protecting oneself against these dreadful creatures is to engage a fortune-teller or a Taoist priest to provide a charm (fu),[118] the mere presence of which is supposed to throw a whole army of demons into helpless confusion. Children, it is thought, are specially liable to injury from evil spirits, and many of them have charms or talismans carefully sewn into their clothes. A piece of red cloth or a few scarlet threads woven into the queue are understood to answer the purpose nearly as well. A disagreeable monster called the Celestial Dog (T'ien Kou) is supposed to be the cause of ill-temper and petulance in small children; but even he can be got rid of by nailing a cunningly-prepared charm above the afflicted child's bed. It is curious that a dog (a black one) also plays an undignified part in the nursery-mythology of our own happy land. Whether the Western dog would yield to the same treatment as the Eastern one is a question that might easily be solved by any parent who is prepared to make use of the charm here reproduced.[119]
PROTECTIVE CHARMS USED IN WEIHAIWEI.
Weihaiwei also has its witches (wu p'o) and diviners (often called suan kua hsien-shêng), who by acting as trance-mediums between the living and the dead, or by manipulating little wands of bamboo or peach-wood,[120] or by the use of a kind of planchette, profess to be able to foretell the future[121] or to answer questions regarding the present and past, or to disclose where stolen property has been concealed and by whom it has been taken. I have personally known of a case in which a thief was captured by means of the indications given by a fortune-teller. His method was to take a small stick in each hand and point them both in front of him, keeping his clenched hands close to his sides. He then moved slowly round, and when the sticks were pointing in the direction the thief had gone the points came together.[122] No doubt there is as much make-believe and quackery about these mysterious doings as there is in the similar practices of many so-called mediums in the West; but I am unwilling to believe that "there is nothing in it." Some day, let us hope, the "spiritualism" of China will be thoroughly studied by scientific investigators, and it will be surprising if the results do not form a most valuable addition to the material collected by the European and American societies for psychical research.[123]
Witches and mediums in Weihaiwei are often applied to for remedies in cases of bodily sickness, for it is supposed that what such persons do not know about herbs and drugs is not worth knowing; and the fact that they are able to throw a little magic into their brews naturally makes their concoctions much more valuable than those provided by ordinary doctors. Chinese medicines, as every one knows, often consist of highly disagreeable ingredients,[124] but some—even when compounded by witches and other uncanny healers—are comparatively harmless. Certain methods of treatment for the bite of a mad dog may perhaps be cited as typical products of the combined arts of medicine and witchcraft in Weihaiwei. The simplest method is to boil the mad dog's liver, heart and lungs, and make the patient eat them. Another is to make a number of little wheat-cakes, moulded into a dog's shape, and administer them to the patient one by one. As he consumes them he should sit at the front door of his house and repeatedly utter in a loud and determined voice the words, "I am not going to die; I am not going to die." This procedure is evidently a curious blend of something like sympathetic magic and cure by self-suggestion. Have the Chinese anticipated the methods of the well-meaning persons who call themselves Christian Scientists? A third way of providing against hydrophobia is to take some of the hairs of the mad dog and burn them to ashes; the ashes are then mixed in a cup of rice-wine and imbibed by the patient. The idea that the hair of a mad dog will cure the person who has had the misfortune to be bitten must be very widespread, for it existed in the British Isles and there is a reference to it in the Scandinavian Edda.[125]