The Civilization of China Part 5

Many of those who might be apt to smile at the simple Chinese mind which can tolerate such absurdities in the way of make-believe, require to be reminded that the stage in the days of Queen Elizabeth was worked on very much the same lines. Sir Philip Sidney tells us that the scene of an imagined garden with imagined flowers had to do duty at one time for an imagined s.h.i.+pwreck, and at another for an imagined battlefield, the spectator in the latter case being helped out by two opposing soldiers armed with swords and bucklers. Even Shakespeare, in the Prologue to his play of _Henry V_, speaks of imagining one man to be an army of a thousand, and says:--

Think, when we talk of horses that you see them Printing their proud hoofs i' the receiving earth; For 'tis your thoughts that now must deck our kings.

Here, then, is good authority for the quaint system that still prevails in China.

Hundreds of Chinese pilgrims annually went their weary way to the top of Mount Omi in the province of Ssuch'uan, and gaze downward from a sheer and lofty precipice to view a huge circular belt of light, which is called the Glory of Buddha. Some see it, some do not; the Chinese say that the whole thing is a question of faith. In a somewhat similar sense, the dramatic enthusiast sees before him such beings of the mind as the genuine actor is able to call up. The Philistine cannot reach this pitch; but he is sharp enough to see other things which to the eye of the sympathetic spectator are absolutely non-existent. Some of the latter will be enumerated below.

The Chinese stage has no curtain; and the orchestra is on the stage itself, behind the actors. There is no prompter and no call-boy. Stage footmen wait at the sides to carry in screens, small tables, and an odd chair or two, to represent houses, city walls, and so on, or hand cups of tea to the actors when their throats become dry from vociferous singing, which is always in falsetto. All this in the face of the audience. Dead people get up and walk off the stage; or while lying dead, contrive to alter their facial expression, and then get up and carry themselves off. There is no interval between one play and the next following, which probably gives rise to the erroneous belief that Chinese plays are long, the fact being that they are very short.

According to the Penal Code, there may be no impersonation of emperors and empresses of past ages, but this clause is now held to refer solely to the present dynasty.

For the man in the street and his children, there are to be seen everywhere in China where a sufficient number of people gather together, Punch-and-Judy shows of quite a high cla.s.s in point of skill and general attractiveness. These shows are variously traced back to the eighth and second centuries B.C., and to the seventh century A.D., even the latest of which periods would considerably antedate the appearance of performing marionettes in this country or on the Continent. a.s.sociated with the second century B.C., the story runs that the Emperor of the day was closely besieged by a terrible Hun chieftain, who was accompanied by his wife. It occurred to one of his Majesty's staff to exhibit on the walls of the town, in full view of the enemy, a number of manikins, dressed up to a deceptive resemblance to beautiful girls. The wife of the Hun chieftain then persuaded her husband to draw off his forces, and the Emperor escaped.

By the Chinese marionettes, little plays on familiar subjects are performed; many are of a more serious turn than the loves of Mr. Punch, while others again are of the knock-about style so dear to the ordinary boy and girl. Besides such entertainments as these, the streets of a Chinese city offer other shows to those who desire to be amused. An acrobat, a rope-dancer or a conjurer will take up a pitch right in the middle of the roadway, and the traffic has to get on as best it can.

A theatrical stage will sometimes completely block a street, and even foot-pa.s.sengers will have to find their way round. There is also the public story-reader, who for his own sake will choose a convenient spot near to some busy thoroughfare; and there, to an a.s.sembled crowd, he will read out, not in the difficult book-language, but in the colloquial dialect of the place, stories of war and heroism, soldiers led to night-attacks with wooden bits in their mouths to prevent them from talking in the ranks, the victory of the loyal and the rout and slaughter of the rebel. Or it may be a tale of giants, goblins and wizards; the bewitching of promising young men by lovely maidens who turn out to be really foxes in disguise, ending as usual in the triumph of virtue and the discomfiture of vice. The fixed eyes and open mouths of the crowd, listening with rapt attention, is a sight which, once seen, is not easily forgotten.

For the ordinary man, China is simply peopled with bogies and devils, the spirits of the wicked or of those unfortunate enough not to secure decent burial with all its accompanying wors.h.i.+p and rites. These creatures, whose bodies cast no shadow, lurk in dark corners, ready to pounce on some unwary pa.s.ser-by and possibly tear out his heart. Many a Confucianist, st.u.r.dy in his faith that "devils only exist for those who believe in them," will hesitate to visit by night a lonely spot, or even to enter a disused tumbledown building by day. Some of the stories told are certainly well fitted to make a deep impression upon young and highly-strung nerves. For instance, one man who was too fond of the bottle placed some liquor alongside his bed, to be drunk during the night. On stretching out his hand to reach the flask, he was seized by a demon, and dragged gradually into the earth. In response to his shrieks, his relatives and neighbours only arrived in time to see the ground close over his head, just as though he had fallen into water.

From this story it will be rightly gathered that the Chinese mostly sleep on the ground floor. In Peking, houses of more than one storey are absolutely barred; the reason being that each house is built round a courtyard, which usually has trees in it, and in which the ladies of the establishment delight to sit and sew, and take the air and all the exercise they can manage to get.

Another blood-curdling story is that of four travellers who arrived by night at an inn, but could obtain no other accommodation than a room in which was lying the corpse of the landlord's daughter-in-law. Three of the four were soon snoring; the fourth, however, remained awake, and very soon heard a creaking of the trestles on which was the dead body dressed out in paper robes, ready for burial. To his horror he saw the girl get up, and go and breathe on his companions; so by the time she came to him he had his head tucked well under the bedclothes. After a little while he kicked one of the others; but finding that his friend did not move, he suddenly grabbed his own trousers and made a bolt for the door. In a moment the corpse was up and after him, following him down the street, and gaining gradually on him, no one coming to the rescue in spite of his loud shrieks as he ran. So he slipped behind a tree, and dodged right and left, the infuriated corpse also dodging right and left, and making violent efforts to get him. At length, the girl made a rush forward with one arm on each side, in the hope of thus grabbing her victim. The traveller, however, fell backwards and escaped her clutch, while she remained rigidly embracing the tree. By and by he was found senseless on the ground; and the corpse was removed from the tree, but with great difficulty, as the fingers were buried in the bark so deep that the nails were not even visible. The other three travellers were found dead in their beds.

Periodical feasting may be regarded as another form of amus.e.m.e.nt by which the Chinese seek to relieve the monotony of life. They have never reserved one day in seven for absolute rest, though of late years Chinese merchants connected with foreign trade have to some extent fallen in with the observance of Sunday. Quite a number of days during the year are set apart as public holidays, but no one is obliged to keep them as such, unless he likes, with one important exception. The festival of the New Year cannot be ignored by any one. For about ten days before this date, and twenty days after it, the public offices are closed and no business is transacted, the seal of each official is handed over for safe keeping to the official's wife, a fact which helps to dispose of the libel that women in China are the down-trodden creatures they are often represented to be. All debts have to be paid and accounts squared by midnight on the last day of the old year. A few nights previously, offerings of an excessively sticky sweetmeat are made to the Spirit of the Hearth, one of whose functions is that of an accusing angel. The Spirit is then on the point of starting for his annual visit to heaven, and lest any of the disclosures he might make should entail unpleasant consequences, it is adjudged best that he shall be rendered incapable of making any disclosures at all. The unwary G.o.d finds his lips tightly glued together, and is unable to utter a single word. Meanwhile, fire-crackers are being everywhere let off on a colossal scale, the object being to frighten away the evil spirits which have collected during the past twelve months, and to begin the year afresh. The day itself is devoted to calling, in one's best clothes, on relatives, friends and official superiors, for all of whom it is customary to leave a present. The relatives and friends receive "wet"

gifts, such as fruit or cakes; officials also receive wet gifts, but underneath the top layer will be found something "dry," in the shape of silver or bank-notes. Everybody salutes everybody with the conventional saying, "New joy, new joy; get rich, get rich!" Yet here again, as in all things Chinese, we find a striking exception to this good-natured rule. No one says "Get rich, get rich!" to the undertaker.

A high authority (on other matters) has recently stated that the Chinese calendar "begins just when the Emperor chooses to say it shall. He is like the captain of a s.h.i.+p, who says of the hour, 'Make it so,' and it is so." The truth is that New Year's Day is determined by the Astronomical Board, according to fixed rules, just as Easter is determined; and it may fall on any day between the 21st of January and the 20th of February, but neither before the former date nor after the latter date, in spite even of the most threatening orders from the Palace. This book will indeed have been written in vain if the reader lays it down without having realized that no such wanton interference on the part of their rulers would be tolerated by the Chinese people. But we are wandering away from merry-making and festivity.

In their daily life the Chinese are extremely moderate eaters and mostly tea-drinkers, even the wealthy confining themselves to few and simple dishes of pork, fowl, or fish, with the ever-present accompaniment of rice. The puppy-dog, on which the people are popularly believed to live, as the French on frogs, is a stall-fed animal, and has always been, and still is, an article of food; but the consumption of dog-flesh is really very restricted, and many thousands of Chinamen have never tasted dog in their lives. According to the popular cla.s.sification of foods, those who live on vegetables get strong, those who live on meat become brave, those who live on grain acquire wisdom, and those who live on air become divine.

At banquets the scene changes, and course after course of curiously compounded and highly spiced dishes, cooked as only Chinese cooks know how, are placed before the guests. The wine, too, goes merrily round; b.u.mpers are drunk at short intervals, and the wine-cups are held upside down, to show that there are no heel-taps. Forfeits are exacted over the game of "guess-fingers," for failure to cap a verse, or for any other equally sufficient (or insufficient) reason; and the penalty is an extra b.u.mper for the loser.

This lively picture requires, perhaps, a little further explanation.

Chinese "wine" is an ardent spirit distilled from rice, and is modified in various ways so as to produce certain brands, some of which are of quite moderate strength, and really may be cla.s.sed as wine. It is always drunk hot, the heat being supplied by vessels of boiling water, in which the pewter wine-flasks are kept standing. The wine-cups are small, and it is possible to drink a good many of them without feeling in the least overcome. Even so, many diners now refuse to touch wine at all, the excuse always being that it flushes the face uncomfortably. Perhaps they fear an undeserved imputation of drunkenness, remembering their own cynical saying: "A bottle-nosed man may be a tee-totaller, but no one will believe it." To judge from their histories and their poetry, the Chinese seem once upon a time to have been a fairly tipsy nation: now-a-days, the truth lies the other way. An official who died A.D.

639, and was the originator of epitaphs in China, wrote his own, as follows:--

Fu I loved the green hills and white clouds . . .

Alas! he died of drink!

There are exceptions, no doubt, as to every rule in every country; but such sights as drunken men tumbling about the streets, or lying senseless by the roadside, are not to be seen in China. "It is not wine," says the proverb, "which makes a man drunk; it is the man himself."

Even at banquets, which are often very rich and costly, unnecessary expense is by no means encouraged. Dishes of fruit, of a kind which no one would wish to eat, and which are placed on the table for show or ornament, are simply clever imitations in painted wood, and pa.s.s from banquet to banquet as part of the ordinary paraphernalia of a feast; no one is deceived. The same form of open and above-board deception appears in many other ways. There are societies organized for visiting in a comfortable style of pilgrimage some famous mountain of historic interest. Names are put down, and money is collected; and then the party starts off by boat or in sedan-chairs, as the case may be. On arriving at the mountain, there is a grand feast, and after the picnic, for such it is, every one goes home again. That is the real thing; now for the imitation. Names are put down, and money is collected, as before; but the funds are spent over a feast at home, alongside of a paper mountain.

Another of these deceptions, which deceive n.o.body, is one which might be usefully adapted to life in other countries. A Chinaman meeting in the street a friend, and having no leisure to stop and talk, or perhaps meeting some one with whom he may be unwilling to talk, will promptly put up his open fan to screen his face, and pa.s.s on. The suggestion is that, wis.h.i.+ng to pa.s.s without notice, he fails to see the person in question, and it would be a serious breach of decorum on the part of the latter to ignore the hint thus conveyed.

j.a.pan, who may be said to have borrowed the civilization of China, lock, stock and barrel--her literature, her moral code, her arts, her sciences, her manners and customs, her ceremonial, and even her national dress--invented the folding fan, which in the early part of the fifteenth century formed part of the tribute sent from Korea to Peking, and even later was looked upon by the Chinese as quite a curiosity. In the early ages, fans were made of feathers, as still at the present day; but the more modern fan of native origin is a light frame of bamboo, wood or ivory, round or otherwise, over which silk is stretched, offering a convenient medium for the inscription of poems, or for paintings, as exchanged between friend and friend.

The same innocent form of deception, which deceives n.o.body, is carried out when two officials, seated in sedan-chairs, have to pa.s.s one another. If they are of about equal rank, etiquette demands that they should alight from their chairs, and perform mutual salutations. To obviate the extreme inconvenience of this rule, large wooden fans are carried in all processions of the kind, and these are hastily thrust between the pa.s.sing officials, so that neither becomes aware of the other's existence on the scene. The case is different when one of the two is of higher rank. The official of inferior grade is bound to stop and get out of his chair while his superior pa.s.ses by, though even now he has a chance of escape; he hears the gong beaten to clear the way for the great man, whose rank he can tell from the number of consecutive blows given; and hurriedly turns off down a side street.

An historical instance of subst.i.tuting the shadow for the reality is that of the great general Ts'ao Ts'ao, third century A.D., who for some breach of the law sentenced himself to death, but satisfied his sense of justice by cutting off his hair. An emperor of the sixth century, who was a devout Buddhist, and therefore unable to countenance any destruction of life, had all the sacrificial animals made of dough.

The opium question, which will claim a few words later on, has been exhaustively threshed out; and in view of the contradictory statements for and against the habit of opium smoking, it is recognized that any conclusion, satisfactory to both parties, is a very remote possibility.

The Chinese themselves, who are chiefly interested in the argument, have lately come to a very definite conclusion, which is that opium has to go; and it seems that in spite of almost invincible obstacles, the sincerity and patriotism which are being infused into the movement will certainly, sooner or later, achieve the desired end. It is perhaps worth noting that in the Decree of 1906, which ordered the abolition of opium smoking, the old Empress Dowager, who was herself over sixty and a moderate smoker, inserted a clause excusing from the operation of the new law all persons already more than sixty years of age.

CHAPTER IX--THE MONGOLS, 1260-1368

Lack of patriotism is often hurled by foreigners as a reproach to the Chinese. The charge cannot be substantiated, any more than it could be if directed against some nation in Europe. If willingness to sacrifice everything, including life itself, may be taken as a fair test of genuine patriotism, then it will be found, if historical records be not ignored, that China has furnished numberless brilliant examples of true patriots who chose to die rather than suffer dishonour to themselves or to their country. A single instance must suffice.

The time is the close of the thirteenth century, when the Mongols under Kublai Khan were steadily dispossessing the once glorious and powerful House of Sung, and placing the empire of China under alien rule.

Disaster followed disaster, until almost the last army of the Sungs was cut to pieces, and the famous statesman and general in command, Wen (p.r.o.nounced _One_) T'ien-hsian, fell into the hands of the Mongols. He was ordered, but refused, to write and advise capitulation, and every effort was subsequently made to induce him to own allegiance to the conquerors. He was kept in prison for three years. "My dungeon," he wrote, "is lighted by the will-o'-the-wisp alone; no breath of spring cheers the murky solitude in which I dwell. Exposed to mist and dew, I had many times thought to die; and yet, through the seasons of two revolving years, disease hovered around me in vain. The dank, unhealthy soil to me became Paradise itself. For there was that within me which misfortune could not steal away; and so I remained firm, gazing at the white clouds floating over my head, and bearing in my heart a sorrow boundless as the sky."

At length he was summoned into the presence of Kublai Khan, who said to him, "What is it you want?" "By the grace of the Sung Emperor," he replied, "I became His Majesty's Minister. I cannot serve two masters.

I only ask to die." Accordingly, he was executed, meeting his death with composure, and making an obeisance in the direction of the old capital.

His last words were, "My work is finished." Compare this with the quiet death-bed of another statesman, who flourished in the previous century.

He had advised an enormous cession of territory to the Tartars, and had brought about the execution of a patriot soldier, who wished to recover it at all costs. He was loaded with honours, and on the very night he died he was raised to the rank of Prince. He was even canonized, after the usual custom, as Loyalty Manifested, on a mistaken estimate of his career; but fifty years later his t.i.tle was changed to False and Foul and his honours were cancelled, while the people at large took his degraded name for use as an alternative to spittoon.

Two names of quite recent patriots deserve to be recorded here as a tribute to their earnest devotion to the real interests of their country, and incidentally for the far-reaching consequences of their heroic act, which probably saved the lives of many foreigners in various parts of China. It was during the Boxer troubles in Peking, at the beginning of the siege of the legations, that Yuan Ch'ang and Hsu Ching-ch'eng, two high Chinese officials, ventured to memorialize the Empress Dowager upon the fatal policy, and even criminality, of the whole proceedings, imploring her Majesty at a meeting of the Grand Council to reconsider her intention of issuing orders for the extermination of all foreigners. In spite of their remonstrances, a decree was issued to that effect and forwarded to the high authorities of the various provinces; but it failed to accomplish what had been intended, for these two heroes, taking their lives in their hands, had altered the words "slay all foreigners" into "protect all foreigners."

Some five to six weeks later, when the siege was drawing to a close, the alteration was discovered; and next day those two men were hurriedly beheaded, meeting death with such firmness and fort.i.tude as only true patriotism could inspire.

The Mongols found it no easy task to dispossess the House of Sung, which had many warm adherents to its cause. It was in 1206 that Genghis Khan began to make arrangements for a projected invasion of China, and by 1214 he was master of all the enemy's territory north of the Yellow River, except Peking. He then made peace with the Golden Tartar emperor of northern China; but his suspicions were soon aroused, and hostilities were renewed. In 1227 he died, while conducting a campaign in Central Asia; and it remained for his vigorous grandson, Kublai Khan, to complete the conquest of China more than half a century afterwards. So early as 1260, Kublai was able to proclaim himself emperor at Xanadu, which means Imperial Capital, and lay about one hundred and eighty miles north of modern Peking, where, in those days known as Khan-baligh (Marco Polo's Cambaluc), he established himself four years later; but twenty years of severe fighting had still to pa.s.s away before the empire was finally subdued. The Sung troops were gradually driven south, contesting every inch of ground with a dogged resistance born of patriotic endeavour. In 1278 Canton was taken, and the heroic Wen T'ien-hsiang was captured through the treachery of a subordinate. In 1279 the last stronghold of the Sungs was beleaguered by land and sea. Shut up in their s.h.i.+ps which they formed into a compact ma.s.s and fortified with towers and breastworks, the patriots, deprived of fresh water, hara.s.sed by attacks during the day and by fire-s.h.i.+ps at night, maintained the unequal struggle for a month. But when, after a hard day's fighting, the Sung commander found himself left with only sixteen vessels, he fled up a creek. His retreat was cut off; and then at length despairing of his country, he bade his wife and children throw themselves overboard. He himself, taking the young emperor on his back, followed their example, and thus brought the great Sung dynasty to an end.

The grandeur of Kublai Khan's reign may be gathered from the pages of Marco Polo, in which, too, allusion is made to Bayan, the skilful general to whom so much of the military success of the Mongols was due.

Korea, Burma, and Annam became dependencies of China, and continued to send tribute as such even up to quite modern times. Hardly so successful was Kublai Khan's huge naval expedition against j.a.pan, which, in point of number of s.h.i.+ps and men, the insular character of the enemy's country, the chastis.e.m.e.nt intended, and the total loss of the fleet in a storm, aided by the stubborn resistance offered by the j.a.panese themselves--suggests a very obvious comparison with the object and fate of the Spanish Armada.

Among the more peaceful developments of Mongol rule at this epoch may be mentioned the introduction of a written character for the Mongol language. It was the work of a Tibetan priest, named Baschpa, and was based upon the written language of a nation known as the Ouigours (akin to the Turks), which had in turn been based upon Syraic, and is written in vertical lines connected by ligatures. Similarly, until 1599 there was no written Manchu language; a script, based upon the Mongol, was then devised, also in vertical lines or columns like Chinese, but read from left to right.

Under Kublai Khan the calendar was revised, and the Imperial Academy was opened; the Yellow River was explored to its source, and bank-notes were made current. The Emperor himself was an ardent Buddhist, but he took care that proper honours were paid to Confucius; on the other hand, he issued orders that all Taoist literature of the baser kind was to be destroyed. Behind all this there was extortionate taxation, a form of oppression the Chinese have never learned to tolerate, and discontent led to disorder. Kublai's grandson was for a time an honest ruler and tried to stem the tide, but by 1368 the mandate of the Mongols was exhausted. They were an alien race, and the Chinese were glad to get rid of them.

Chinese soldiers are often stigmatized as arrant cowards, who run away at the slightest provocation, their first thought being for the safety of their own skins. No doubt Chinese soldiers do run away--sometimes; at other times they fight to the death, as has been amply proved over and over again. It is the old story of marking the hits and not the misses.

A great deal depends upon sufficiency and regularity of pay. Soldiers with pay in arrear, half clad, hungry, and ill armed, as has frequently been the case in Chinese campaigns, cannot be expected to do much for the flag. Given the reverse of these conditions, things would be likely to go badly with the enemy, whosoever he might be.

Underneath a mask of complete facial stolidity, the Chinese conceal one of the most exciteable temperaments to be found in any race, as will soon be discovered by watching an ordinary street row between a couple of men, or still better, women. A Chinese crowd of men--women keep away--is a good-tempered and orderly mob, partly because not inflamed by drink, when out to enjoy the Feast of the Lanterns, or to watch the twinkling lamps float down a river to light the wandering ghosts of the drowned on the night of their All Souls' Day, sacred to the memory of the dead; but a rumour, a mere whisper, the more baseless often the more potent, will transform these law-abiding people into a crowd of fiends.

In times when popular feeling runs high, as when large numbers of men were said to be deprived suddenly and mysteriously of their queues, or when the word went round, as it has done on more occasions than one, that foreigners were kidnapping children in order to use their eyes for medicine,--in such times the ma.s.ses, incited by those who ought to know better, get completely out of hand.

A curious and tragic instance of this excitability occurred some years ago. The viceroy of a province had succeeded in organizing a contingent of foreign-drilled troops, under the guidance and leaders.h.i.+p of two qualified foreign instructors. After some time had elapsed, and it was thought that the troops were sufficiently trained to make a good show, it was arranged that a sham fight should be held in the presence of the viceroy himself. The men were divided into two bodies under the two foreign commanders, and in the course of operations one body had to defend a village, while the other had to attack it. When the time came to capture the village at the point of the bayonet, both sides lost their heads; there was a fierce hand-to-hand fight in stern reality, and before this could be effectively stopped four men had been killed outright and sixteen badly wounded.

Considering how squalid many Chinese homes are, it is all the more astonis.h.i.+ng to find such deep attachment to them. There exists in the language a definite word for _home_, in its fullest English sense. As a written character, it is supposed to picture the idea of a family, the component parts being a "roof" with "three persons" underneath. There is, indeed, another and more fanciful explanation of this character, namely, that it is composed of a "roof" with a "pig" underneath, the forms for "three men" and "pig" being sufficiently alike at any rate to justify the suggestion. This a.n.a.lysis would not be altogether out of place in China any more than in Ireland; but as a matter of fact the balance of evidence is in favour of the "three men," which number, it may be remarked, is that which technically const.i.tutes a crowd.

Whatever may be the literary view of the word "home," it is quite certain that to the ordinary Chinaman there is no place like it. "One mile away from home is not so good as being in it," says a proverb with a punning turn which cannot be brought out in English. Another says, "Every day is happy at home, every moment miserable abroad." It may therefore be profitable to look inside a Chinese home, if only to discover wherein its attractiveness lies.

All such homes are arranged more or less on the patriarchal system; that is to say, at the head of the establishment are a father and mother, who rank equally so far as their juniors are concerned; the mother receiving precisely the same share of deference in life, and of ancestral wors.h.i.+p after death, as the father. The children grow up; wives are sought for the boys, and husbands for the girls, at about the ages of eighteen and sixteen, respectively. The former bring their wives into the paternal home; the latter belong, from the day of their marriage, to the paternal homes of their husbands. Bachelors and old maids have no place in the Chinese scheme of life. Theoretically, bride and bridegroom are not supposed to see each other until the wedding-day, when the girl's veil is lifted on her arrival at her father-in-law's house; in practice, the young people usually manage to get at least a glimpse of one another, usually with the connivance of their elders. Thus the family expands, and one of the greatest happinesses which can befall a Chinaman is to have "five generations in the hall." Owing to early marriage, this is not nearly so uncommon as it is in Western countries. There is an authentic record of an old statesman who had so many descendants that when they came to congratulate him on his birthdays, he was quite unable to remember all their names, and could only bow as they pa.s.sed in line before him.

As to income and expenditure, the earnings of the various members go into a common purse, out of which expenses are paid. Every one has a right to food and shelter; and so it is that if some are out of work, the strain is not individually felt; they take their rations as usual.

On the death of the father, it is not at all uncommon for the mother to take up the reins, though it is more usual for the eldest son to take his place. Sometimes, after the death of the mother--and then it is accounted a bad day for the family fortunes--the brothers cannot agree; the property is divided, and each son sets up for himself, a proceeding which is forbidden by the Penal Code during the parents' lifetime.

Meanwhile, any member of the family who should disgrace himself in any way, as by becoming an inveterate gambler and permanently neglecting his work, or by developing the opium vice to great excess, would be formally cast out, his name being struck off the ancestral register. Men of this stamp generally sink lower and lower, until they swell the ranks of professional beggars, to die perhaps in a ditch; but such cases are happily of rare occurrence.

In the ordinary peaceful family, regulated according to Confucian principles of filial piety, fraternal love, and loyalty to the sovereign, we find love of home exalted to a pa.s.sion; and bitter is the day of leave-taking for a long absence, as when a successful son starts to take up his official appointment at a distant post. The latter, not being able to hold office in his native province, may have a long and sometimes dangerous journey to make, possibly to the other end of the empire. In any case, years must elapse before he can revisit "the mulberry and the elm"--the garden he leaves behind. He may take his "old woman" and family with him, or they may follow later on; as another alternative, the "old woman" with the children may remain permanently in the ancestral home, while the husband carries on his official career alone. Under such circ.u.mstances as the last-mentioned, no one, including his own wife, is shocked if he consoles himself with a "small old woman," whom he picks up at his new place of abode. The "small old woman" is indeed often introduced into families where the "princ.i.p.al old woman" fails to contribute the first of "the three blessings of which every one desires to have plenty," namely, sons, money, and life.

Instances are not uncommon of the wife herself urging this course upon her husband; and but for this system the family line would often come to an end, failing recourse to another system, namely, adoption, which is also brought into play when all hope of a lineal descendant is abandoned.