When John Marshall picked up the first golden nugget in California, a call was sounded for the gathering of an immense gold-seeking army made up of many nationalities; and among the rest China sent a battalion some fifty thousand strong.
John Chinaman has remained with us ever since, despised and abused, being neither a co-worshiper nor a co-sympathizer in aught save the getting of gold. In dress, custom and language his is still a nationality as distinct from ours as are the waters of the Gulf Stream from those of the ocean.
It is possible that this may be but the second migration of Tartars to the American shore. It is possible that the North American Indian and the Chinaman may be identical in origin and race. Close observers find among the aboriginal tribes resident far up on the north-west American coast peculiar habits and customs, having closely-allied types among the Chinese. The features of the Aleuts, the natives of the Aleutian Islands, are said to approximate closely to those of the Mongolians. The unvarying long black hair, variously-shaded brown skin, beardless face and shaven head are points, natural and artificial, common to the Indian and Mongolian. There is a hint of common custom between the Indian scalplock and Chinese cue.
"John" has been a thorough gleaner of the mines. The "superior race" allowed him to make no valuable discoveries. He could buy their half-worked-out placers. The "river-bed" they sold him when its chances of yielding were deemed desperate. When the golden fruitage of the banks was reduced to a dollar per day, they became "China diggings." But wherever "John" settled he worked steadily, patiently and systematically, no matter whether his ten or twelve hours' labor brought fifty cents or fifty dollars; for his industry is of an untiring mechanical character. In the earlier and flusher days of California's gold-harvest the white man worked spasmodically. He was ever leaving the five-dollar diggings in hand for the fifty- or hundred-dollar-per-day claims afar off in some imaginary bush. These golden rumors were always on the wing. The country was but half explored, and many localities were rich in mystery. The white vanguard pushed north, south and east, frequently enduring privation and suffering. "John," in comparative comfort, trotted patiently after, carrying his snugly made-up bundle of provisions and blankets at one end of a bamboo pole, his pick, shovel, pan and rocker at the other, to work over the leavings. The leavings sometimes turned out more gold than "new ground," much to the chagrin of the impatient Caucasian. But John, according to his own testimony, never owned a rich claim. Ask him how much it yielded per day, and he would tell you, "sometimes four, sometimes six bittee" (four or six shillings). He had many inducements for prevarication. Nearly every white man's hand was against him. If he found a bit of rich ground, "jumpers" were ready to drive him from it: Mexicans waylaid him and robbed him of his dust. In remote localities he enclosed his camp by strong stockades: even these were sometimes forced and carried at night by bands of desperadoes. Lastly came the foreign miner's tax-collector, with his demand of four dollars monthly per man for the privilege of digging gold. There were hundreds and thousands of other foreign laborers in the mines—English, German, French, Italian and Portuguese—but they paid little or none of this tax, for they might soon be entitled to a vote, and the tax-collector was appointed by the sheriff of the county, and the sheriff, like other officials, craved a re-election. But John was never to be a voter, and so he shouldered the whole of this load, and when he could not pay, the official beat him and took away his tools. John often fought this persecutor by strategy. In localities where no white men would betray him he signalized his coming from afar. From the crags of Red Mountain on the Tuolumne River I have often seen the white flag waved as the dreaded collector came down the steep trail to collect his monthly dues. That signal or a puff of smoke told the Chinese for miles along the river-valley to conceal themselves from the "license-man." Rockers, picks and shovels were hastily thrust into clumps of chapparal, and their owners clambered up the hillsides into artificial caves or leafy coverts. Out of companies of fifty the collector finds but twenty men at work. These pay their tax, the official rides on down the river, the hidden thirty Mongolians emerge from cover; and more than once has a keen collector "doubled on them" by coming back unexpectedly and detecting the entire gang on their claim.
John has been invaluable to the California demagogue, furnishing for him a sop of hatred and prejudice to throw before "enlightened constituencies." It needs but to mention the "filthy Chinaman" to provoke an angry roar from the mass-meeting. Yet the Chinaman is not entirely filthy. He washes his entire person every day when practicable; he loves clean clothes; his kitchen-utensils will bear inspection. When the smallpox raged so severely in San Francisco a few years since, there were very few deaths among his race. But John is not nice about his house. He seems to have none of our ideas concerning home comfort. Smoke has no terror for him; soap he keeps entirely for his clothes and person; floor-and wall-washing are things never hinted at; and the refuse of his table is scarcely thrown out of doors. Privacy is not one of his luxuries—he wants a house full: where there is room for a bunk, there is room for a man. An anthill, a beehive, a rabbit-warren are his models of domestic comfort: what is stinted room for two Americans is spaciousness for a dozen Chinese. Go into one of their cabins at night, and you are in an oven full of opium- and lamp-smoke. Recumbent forms are dimly seen lying on bunks above and below. The chattering is incessant. Stay there ten minutes, and as your eye becomes accustomed to the smoke you will dimly see blue bundles lying on shelves aloft. Anon the bundles stir, talk and puff smoke. Above is a loft six feet square: a ladder brings it in communication with the ground floor. Mongolians are ever coming down, but the gabble of tongues above shows that a host is still left. Like an omnibus, a Chinese house is never full. Nor is it ever quiet. At all hours of the night may be heard their talk and the clatter of their wooden shoes. A Chinaman does not retire like an American, intending to make a serious business of his night's sleeping. He merely "lops down" half dressed, and is ready to arise at the least call of business or pleasure.
While at work in his claim his fire is always kindled near by, and over it a tea-pot. This is his beverage every half hour. His tea must be hot, strong and without milk or sugar. He also consumes a terrible mixture sold him by white traders, called indiscriminately brandy, gin or whisky, yet an intoxicated Chinaman is the rarest of rare sights. Rice he can cook elegantly, every grain being steamed to its utmost degree of distension. Soup he makes of no other meat than pork. The poorest among his hordes must have a chicken or duck for his holiday. He eats it merely parboiled. He will eat dog also, providing it is not long past maturity.
The Chinese grocery-stores are museums to the American. There are strange dried roots, strange dried fish, strange dried land and marine plants, ducks and chickens, split, pressed thin and smoked; dried shellfish; cakes newly made, yellow, glutinous and fatty, stamped with tea-box characters; and great earthen jars filled with rottenness. I speak correctly if perhaps too forcibly, for when those imposing jars are opened to serve a customer with some manner of vegetable cut in long strips, the native-born American finds it expedient to hold his nose. American storekeepers in the mines deal largely in Chinese goods. They know the Mongolian names of the articles inquired for, but of their character, their composition, how they are cooked or how eaten, they can give no information. It is heathenish "truck," by whose sale they make a profit. Only that and nothing more.
A Chinese miner's house is generally a conglomeration of old boards, mats, brush, canvas and stones. Rusty sheets of tin sometimes help to form the edifice. Anything lying about loose in the neighborhood is certain in time to form a part of the Mongolian mansion.
When the white man abandons mining-ground he often leaves behind very serviceable frame houses. John comes along to glean the gold left by the Caucasian. He builds a cluster of shapeless huts. The deserted white man's house gradually disappears. A clapboard is gone, and then another, and finally all. The skeleton of the frame remains: months pass away; piece by piece the joists disappear; some morning they are found tumbled in a heap, and at last nothing is left save the cellar and chimneys. Meantime, John's clusters of huts swell their rude proportions, but you must examine them narrowly to detect any traces of your vanished house, for he revels in smoke, and everything about him is soon colored to a hue much resembling his own brownish-yellow countenance. Thus he picks the domiciliary skeleton bare, and then carries off the bones. He is a quiet but skillful plunderer. John No. 1 on his way home from his mining-claim rips off a board; John No. 2 next day drags it a few yards from the house. John No. 3 a week afterward drags it home. In this manner the dissolution of your house is protracted for months. In this manner he distributes the responsibility of the theft over his entire community. I have seen a large boarding-house disappear in this way, and when the owner, after a year's absence, revisited the spot to look after his property, he found his real estate reduced to a cellar.
John himself is a sort of museum in his character and habits. We must be pardoned for giving details of these, mingled promiscuously, rather after the museum style. His New Year comes in February. For the Chinaman of limited means it lasts a week, for the wealthy it may endure three. His consumption of fire-crackers during that period is immense. He burns strings a yard in length suspended from poles over his balconies. The uproar and sputtering consequent on this festivity in the Chinese quarter at San Francisco is tremendous. The city authorities limit this Celestial Pandemonium to a week.