phase of the folly and ignorance which hopelessly overshadow the vast area of its Empire. For although the Chinese justly regard such investigations as matters of paramount importance, and the office of coroner devolves upon a high functionary–the district magistrate–yet the backward state of science on the one hand, and the necessity the ruling classes have been under of supplying this deficiency on the other, have combined to produce at once the most deplorable and the most laughable results. Two good-sized volumes of “Instructions to Coroners,” beautifully printed on white paper and altogether handsomely got up, are published under the authority of the Government, and copies of this book are to be found in the offices of every magistrate throughout the Empire. It is carefully studied even by the underlings who play only subordinate parts on such occasions, and the coroner himself generally carries his private copy with him in his sedan-chair to the very scene of the inquest. From this work the following sketch has been compiled, for though it has been our fate to be present at more than one of the lamentable exhibitions thus dignified by the name of inquest, and to have had ocular demonstration of the absurdities there perpetrated, it will be more satisfactory to stick closely to the text of an officially-recognised book, the translation of which helped to while away many a leisure hour.
The first chapter opens as follows:–
“There is nothing more sacred than human life: there is no punishment greater than death. A murderer gives life for life: the law shows no mercy. But to obviate any regrets which might be occasioned by a wrong infliction of such punishment, the validity of any confession and the sentence passed are made to depend on a satisfactory examination of the wounds. If these are of a /bona fide/ nature [i.e., not counterfeit], and the confession of the accused tallies therewith, then life may be given for life, that those who know the laws may fear them, that crime may become less frequent among the people, and due weight be attached to the sanctity of human existence. If an inquest is not properly conducted, the wrong of the murdered man is not redressed, and new wrongs are raised up amongst the living; other lives may be sacrificed, and both sides roused to vengeance of which no man can foresee the end.”
On this it is only necessary to remark that the “validity” of a confession is an important point in China, since substitutes are easily procurable at as low a rate as from 20 to 50 pounds a life.
The duties of a Chinese coroner are by no means limited to /post mortem/ examinations; he visits and examines any one who has been dangerously wounded, and fixes a date within which the accused is held responsible for the life of his victim.
“Murders are rarely the result of premeditation, but can be traced, in the majority of cases, to a brawl. The statute which treats of wounding in a brawl attaches great weight to the ‘death- limit,’ which means that the wounded man be handed over to the accused to be taken care of and provided with medical aid, and that a limit of time be fixed, on the expiration of which punishment be awarded according to circumstances. Now the relatives of a wounded man, unless their ties be of the closest, generally desire his death that they may extort money from his slayer; but the accused wishes him to live that he himself may escape death, and therefore he leaves no means untried to restore his victim to health. This institution of the ‘death-limit’ is a merciful endeavour to save the lives of both.”
One whole chapter is devoted to a division of the body into vital and non-vital parts. Of the former there are twenty-two altogether, sixteen before and six behind; of the latter fifty-six, thirty-six before and twenty behind. Every coroner provides himself with a form, drawn up according to these divisions, and on this he enters the various wounds he finds on the body at the inquest.
“Do not,” say the Instructions, “deterred by the smell of the corpse, sit at a distance, your view intercepted by the smoke of fumigation, letting the assistants call out the wounds and enter them on the form, perhaps to garble what is of importance and to give prominence to what is not.”
The instructions for the examination of the body from the head downwards are very explicit, and among them is one sentence by virtue of which a Chinese judge would have disposed of the Tichborne case without either hesitation or delay.
“Examine the cheeks to see whether they have been tattooed or not, or whether the marks have been obliterated. In the latter case, cut a slip of bamboo and tap the parts; the tattooing will then re-appear.”
In cases where the wounds are not distinctly visible, the following directions are given:–
“Spread a poultice of grain, and sprinkle some vinegar upon the corpse in the open air. Take a piece of new oiled silk, or a transparent oil-cloth umbrella, and hold it between the sun and the parts you want to examine. The wounds will then appear. If the day is dark or rainy, use live charcoal [instead of the sun]. Suppose there is no result, then spread over the parts pounded white prunes with more grains and vinegar, and examine closely. If the result is still imperfect, then take the flesh only of the prune, adding cayenne pepper, onions, salt, and grains, and mix it up into a cake. Make this very hot, and having first interposed a sheet of paper, lay it on the parts. The wound will then appear.”
Hot vinegar and grains are always used previous to an examination of the body to soften it and cause the wounds to appear more distinctly.
“But in winter, when the corpse is frozen hard, and no amount of grains and vinegar, however hot, or clothes piled up, however thick, will relax its rigidity, dig a hole in the ground of the length and breadth of the body and three feet in depth. Lay in it a quantity of fuel and make a roaring fire. Then dash over it vinegar, which will create dense volumes of steam, in the middle of which place the body with all its dressings right in the hole; cover it over with clothes and pour on more hot vinegar all over it. At a distance of two or three feet from the hole on either side of it light fires, and when you think the heat has thoroughly penetrated, take away the fire and remove the body for examination.”
It is always a great point with the coroner to secure as soon as possible the fatal weapon. If a long time has elapsed between the murder and the inquest, and no traces of blood are visible on the knife or sword which may have been used, “heat it red hot in a charcoal fire, and pour over it a quantity of first-rate vinegar. The stains of blood will at once appear.”
The note following this last sentence is still more extraordinary:–
“An inquest was held on the body of a man who had been murdered on the high road, and at first it was thought that the murder had been committed by robbers, but on examination the corpse was found to be fully clothed and bearing the marks of some ten or more wounds from a sickle. The coroner pointed out that robbers kill their victims for the sake of booty, which evidently was not the case in the present instance, and declared revenge to be at the bottom of it all. He then sent for the wife of the murdered man, and asked her if her husband had lately quarrelled with anybody. She replied No, but stated that there had been some high words between her husband and another man to whom he had refused to lend money. The coroner at once despatched his runners to the place where this man lived, to bid the people of that village produce all their sickles without delay, at the same time informing them that the concealment of a sickle would be tantamount to a confession of guilt. The sickles were accordingly produced, in number about eighty, and spread out upon the ground. The season being summer there were a great quantity of flies, all of which were attracted by one particular sickle. The coroner asked to whom this sickle belonged, and lo! it belonged to him with whom the murdered man had quarrelled about a loan. On being arrested, he denied his guilt; but the coroner pointed to the flies settling upon the sickle, attracted by the smell of blood, and the murderer bent his head in silent acknowledgment of his crime.”
Inquests are often held in China many years after the death of the victim. Give a Chinese coroner merely the dry and imperfect skeleton of a man known to have been murdered, and he will generally succeed in fixing the guilt on some one. To supplement thus by full and open confession of the accused is a matter of secondary difficulty in a country where torture may at any moment be brought to bear with terrible efficacy in the cause of justice and truth. Its application, however, is extremely rare.
“Man has three hundred and sixty-five bones, corresponding to the number of days it takes the heavens to revolve. The skull of a man, from the nape of the neck to the top of the head, consists of eight pieces–that of a Ts’ai-chow man, of nine; women’s skulls are of six pieces. Men have twelve ribs on either side; women have fourteen.”
The above being sufficient to show where the Chinese are with regard to the structure of the human frame, we will now proceed to the directions for examining bones, it may be months or even years after death.
“For the examination of bones the day should be clear and bright. First take clean water and wash them, and then with string tie them together in proper order so that a perfect skeleton is formed, and lay this on a mat. Then make a hole in the ground, five feet long, three feet broad, and two feet deep. Throw into this plenty of firewood and charcoal, and keep it burning till the ground is thoroughly hot. Clear out the fire and pour in two pints of good spirit and five pounds of strong vinegar. Lay the bones quickly in the steaming pit and cover well up with rushes, &c. Let them remain there for two or three hours until the ground is cold, when the coverings may be removed, the bones taken to a convenient spot, and examined under a red oil-cloth umbrella.
“If the day is dark or rainy the ‘boiling’ method must be adopted. Take a large jar and heat in it a quantity of vinegar; then having put in plenty of salt and white prunes, boil it altogether with the bones, superintending the process yourself. When it is boiling fast, take out the bones, wash them in water, and hold up to the light. The wounds will be perfectly visible, the blood having soaked into the wounded parts, marking them with red or dark blue or black.
“The above method is, however, not the only one. Take a new yellow oil-cloth umbrella from Hangchow, hold it over the bones, and every particle of wound hidden in the bones will be clearly visible. In cases where the bones are old and the wounds have been obliterated by long exposure to wind and rain or dulled by frequent boilings, it only remains to examine them in the sun under a yellow umbrella, which will show the wounds as far as possible.
“There must be no zinc boiled with the bones or they will become dull.
“Bones which have passed several times through the process of examination become quite white and exactly like uninjured bones; in which case, take such as should show wounds and fill them with oil. Wait till the oil is oozing out all over, then wipe it off and hold the bone up to the light; where there are wounds the oil will collect and not pass; the clear parts have not been injured.
“Another method is to rub some good ink thick and spread it on the bone. Let it dry, and then wash it off. Where there are wounds, and there only, it will sink into the bone. Or take some new cotton wool and pass it over the bone. Wherever there is a wound some will be pulled out [by the jagged parts of the bone].”
A whole chapter is devoted to counterfeit wounds, the means of distinguishing them from real wounds, and the manner in which they are produced. Section 2 of the thirteenth chapter is on a cognate subject, namely, to ascertain whether wounds were inflicted before or after death:–
“If there are several dark-coloured marks on the body, take some water and let it fall drop by drop on to them. If they are wounds the water will remain without trickling away; if they are not wounds, the water will run off. In examining wounds, the finger must be used to press down any livid or red spot. If it is a wound it will be hard, and on raising the finger will be found of the same colour as before.
“Wounds inflicted on the bone leave a red mark and a slight appearance of saturation, and where the bone is broken there will be at either end a halo-like trace of blood. Take a bone on which there are marks of a wound and hold it up to the light; if these are of a fresh-looking red, the wound was afflicted before death and penetrated to the bone; but if there is no trace of saturation from blood, although there is a wound, if was inflicted after death.”
In a chapter on wounds from kicks, the following curious instructions are given regarding a “bone-method” of examination:–
“To depend on the evidence of the bone immediately below the wound would be to let many criminals slip through the meshes of the law. Where wounds have been thus inflicted, no matter on man or woman, the wounds will be visible on the upper half of the body, and not on the lower. For instance, they will appear in a male at the roots of either the top or bottom teeth, inside; on the right hand if the wound was on the left, and /vice versa/; in the middle of the wound was central. In women, the wounds will appear on the gums right or left as above.”
The next extract needs no comment, except perhaps that it forms the most cherished of all beliefs in the whole range of Chinese medical jurisprudence:–
“The bones of parents may be identified by their children in the following manner. Let the experimenter cut himself or herself with a knife and cause the blood to drip on to the bones; then, if the relationship is an actual fact the blood will sink into the bone, otherwise it will not. N.B. Should the bones have been washed with salt water, even though the relationship exists, yet the blood will not soak in. This is a trick to be guarded against beforehand.
“It is also said that if parent and child, or husband and wife, each cut themselves and let the blood drip into a basin of water the two bloods will mix, whereas that of two people not thus related will not mix.
“Where two brothers who may have been separated since childhood are desirous of establishing their identity as such, but are unable to do so by ordinary means, bid each one cut himself and let the blood drip into a basin. If they are really brothers, the two bloods will congeal into one; otherwise not. But because fresh blood will always congeal with the aid of a little salt or vinegar, people often smear the basin over with these to attain their own ends and deceive others; therefore, always wash out the basin you are going to use or buy a new one from a shop. Thus the trick will be defeated.
“The above method of dropping blood on the bones may be used even by a grandchild, desirous of identifying the remains of his grandfather; but husband and wife, not being of the same flesh and blood, it is absurd to suppose that the blood of one would soak into the bones of the other. For such a principle would apply with still more force to the case of a child, who had been suckled by a foster-mother and had grown up, indebted to her for half its existence. With regard to the water method, if the basin used is large and full of water, the bloods will be unable to mix from being so much diluted; and in the latter case where there is no water, if the interval between dropping the two bloods into the basin is too long, the first will get cold and they will not mix.”
Not content with holding an inquest on the bones of a man who may have been murdered five years before, a Chinese coroner quite as often proceeds gravely to examine the wounds of a corpse which has been reduced to ashes by fire and scattered to the four winds of heaven. No mere eyewitness would dare to relate the singular process by which such a result is achieved; but directions exist in black and white, of which the following is a close translation:–
“There are some atrocious villains who, when they have murdered any one, burn the body and throw the ashes away, so that there are no bones to examine. In such cases you must carefully find out at what time the murder was committed and where the body was burnt. Then, when you know the place, all witnesses agreeing on this point, you may proceed without further delay to examine the wounds. The mode of procedure is this. Put up your shed near where the body was burnt, and make the accused and witnesses point out themselves the very spot. Then cut down the grass and weeds growing on this spot, and burn large quantities of fuel till the place is extremely hot, throwing on several pecks of hempseed. By and by brush the place clean, and then, if the body was actually burnt in this spot, the oil from the seed will be found to have sunk into the ground in the form of a human figure, and wherever there were wounds on the dead man, there on this figure the oil will be found to have collected together, large or small, square, round, long, short, oblique, or straight, exactly as they were inflicted. The parts where there were no wounds will be free from any such appearances. But supposing you obtain the outline only without the necessary detail of the wounds, then scrape away the masses of oil, light a brisk fire on the form of the body and throw on grains mixed with water. Make the fire burn as fiercely as possible, and sprinkle vinegar, instantly covering it over with a new well-varnished table. Leave the table on for a little while and then take it off for examination. The form of the body will be transferred to the table and the wounds will be distinct and clear in every particular.
“If the place is wild and some time has elapsed since the deed was done, so that the very murderer does not remember the exact spot, inquire carefully in what direction it was with regard to such and such a village or temple, and about how far off. If all agree on this point, proceed in person to the place, and bid your assistants go round about searching for any spots where the grass is taller and stronger than usual, marking such with a mark. For where a body has been burnt the grass will be darker in hue, more luxuriant, and taller than that surrounding it, and will not lose these characteristics for a long time, the fat and grease of the body sinking down to the roots of the grass and causing the above results. If the spot is on a hill, or in a wild place where the vegetation is very luxuriant, then you must look for a growth about the height of a man. If the burning took place on stony ground, the crumbly appearance of the stones must be your guide; this simplifies matters immensely.”
Such, then, are a few of the absurdities which pass muster among the credulous people of China as the result of deep scientific research; but whether the educated classes–more especially those individuals who devote themselves in the course of their official duties to the theory and practice of /post mortem/ examinations–can be equally gulled with the gaping crowd around them, we may safely leave our readers to decide for themselves.
INQUESTS, NO. II
Section IV. of the valuable work which formed the basis of our preceding sketch, is devoted to the enumeration of methods for restoring human life after such casualties as drowning, hanging, poisoning, &c., some hours and even days after vitality has to all appearances ceased. We shall quote as before from our own literal translation.
“Where a man has been hanging from morning to night, even though already cold, a recovery may still be effected. Stop up the patient’s mouth tightly with your hand, and in a little over four hours respiration will be restored. /Or/, Take equal parts of finely-powdered soap-bean and anemone hepatica, and blow a quantity of this–about as much as a bean–into the patient’s nostrils.
“In all cases where men or women have been hanged, a recovery may be effected even if the body has become stiff. You must not cut the body down, but, supporting it, untie the rope and lay it down in some smooth place on its back with the head propped up. Bend the arms and legs gently, and let some one sitting behind pull the patient’s hair tightly. Straighten the arms, let there be a free passage through the wind-pipe, and let two persons blow incessantly into the ears through a bamboo tube or reed, rubbing the chest all the time with the hand. Take the blood from a live fowl’s comb, and drop it into the throat and nostrils–the left nostril of a woman, the right of a man; also using a cock’s comb for a man, a hen’s for a woman. Re-animation will be immediately effected. If respiration has been suspended for a long time, there must be plenty of blowing and rubbing; do not think that because the body is cold all is necessarily over.
“Where a man has been in the water a whole night, a recovery may still be effected. Break up part of a mud wall and pound it to dust; lay the patient thereon on his back, and cover him up with the same, excepting only his mouth and eyes. Thus the water will be absorbed by the mud, and life will be restored. This method is a very sure one, even though the body has become stiff.
“In cases of injury from scalding, get a large oyster and put it in a basin with its mouth upwards somewhere quite away from anybody. Wait till its shell opens, and then shake in from a spoon a little Borneo camphor, mixed and rubbed into a powder with an equal portion of genuine musk. The oyster will then close its shell and its flesh will be melted into a liquid. Add a little more of the above ingredients, and with a fowl’s feather brush it over the parts and round the wound, getting nearer and nearer every time till at last you brush it into the wound; the pain will thus gradually cease. A small oyster will do if a large one is not to be had. This is a first-rate prescription.
“Where a man has fallen into the water in winter, and has quite lost all consciousness from cold, if there is the least warmth about the chest, life may still be restored. Should the patient show the slightest inclination to laugh, stop up his nose and mouth at once, or he will soon be unable to leave off, and it will be impossible to save him. On no account bring a patient hastily to the fire, for the sight of fire will excite him to immoderate laughter, and his chance of life is gone.
“In cases of nightmare, do not at once bring a light, or going near call out loudly to the sleeper, but bite his heel or his big toe, and gently utter his name. Also spit on his face and give him ginger tea to drink; he will then come round. /Or/, Blow into the patient’s ears through small tubes, pull out fourteen hairs from his head, make them into a twist and thrust into his nose. Also, give salt and water to drink. Where death has resulted from seeing goblins, take the heart of a leek and push it up the patient’s nostrils–the left for a man, the right for a woman. Look along the inner edge of the upper lips for blisters like grains of Indian corn, and prick them with a needle.”
The work concludes with an antidote against a certain dangerous poison known as /Ku/, originally discovered by a Buddhist priest and successfully administered in a great number of cases. Its ingredients, which comprise two red centipedes–one live and one roasted–must be put into a mortar and pounded up together either on the 5th of the 5th moon, the 9th of the 9th moon, or the 8th of the 12th moon, in some place quite away from women, fowls, and dogs. Pills made from the paste produced are to be swallowed one by one without mastication. The preparation of this deadly /Ku/ poison is described in the last chapter but one of Section III. in the following words:–
“Take a quantity of insects of all kinds and throw them into a vessel of any kind; cover them up and let a year pass away before you look at them again. The insects will have killed and eaten each other until there is only one survivor, and this one is /Ku/.”
In the next chapter we are informed that spinach eaten with tortoise is poison, as also is shell-fish eaten with venison; that death frequently results from drinking pond-water which has been poisoned by snakes, from drinking water which has been used for flowers, or tea which has stood uncovered through the night, from eating the flesh of a fowl which has swallowed a centipede, and wearing clothes which have been soaked with perspiration and dried in the sun. Finally,
“A case is recorded of a man who tied his victim’s hands and feet, and forced into his mouth the head of a snake, applying fire at the same time to its tail. The snake jumped down the man’s throat and passed into his stomach, but at the inquest held over the body no traces of wounds were found to which death could be attributed. Such a crime, however, may be detected by examination of the bones which, from the head downwards, will be found entirely of a bright red colour, caused by the dispersion of the blood; and moreover, the more the bones are scraped away, the brighter in colour do they become.”
It is difficult to speak of such a book as “Instructions to Coroners” with anything like becoming gravity, and yet it is one of the most widely-read and highly-esteemed works in China; so much so, that native scholars frequently throw it in the teeth of foreigners as one of their many repertories of real wonder-working science, equal to anything that comes from the West, if only foreigners would take the trouble to consult it. To satisfy our own curiosity on the subject we bought a copy and translated it from beginning to end; but our readers will perhaps be able to determine its scientific value from the few quotations given above, and agree with us that it would hardly be worth while to learn Chinese for the pleasure or profit to be derived from reading “Instructions to Coroners” in the original character.
CHRISTIANITY
The extraordinary feeling of hatred and contempt evinced by the Chinese nation for missionaries of every denomination who settle in their country, naturally suggests the question whether Christianity is likely to prove a boon to China, if, indeed, it ever succeeds in taking root at all. That under the form of Roman Catholicism, it once had a chance of becoming the religion of the Empire, and that that chance was recklessly sacrificed to bigotry and intolerance, is too well known to be repeated; but that such an opportunity will ever occur again is quite beyond the bounds, if not of possibility, at any rate of probability. Missionary prospects are anything but bright in China just now, in spite of rosily worded “reports,” and annual statistics of persons baptized. A respectable Chinaman will tell you that only thieves and bad characters who have nothing to lose avail themselves of baptism, as a means of securing “long nights of indolence and ease” in the household of some enthusiastic missionary at from four to ten dollars a month. Educated men will not tolerate missionaries in their houses, as many have found to their cost; and the fact cannot be concealed that the foreign community in China suffers no small inconvenience and incurs considerable danger for a cause with which a large majority of its members has no sympathy whatever. It would, however, be invidious to dwell upon the class of natives who allow themselves to be baptized and pretend to accept dogmas they most certainly do not understand, or on the mental and social calibre of numbers of those gentlemen who are sent out to convert them; we will confine ourselves merely to considering what practical benefits Christianity would be likely to confer upon the Chinese at large. And this we may fairly do, not being of those who hold that all will be damned but the sect of that particular church to which they themselves happen to belong; but believing that the Chinese have as good a chance as anybody else of whatever happiness may be in store for the virtuous, whether they become Christians or whether they do not.
In the course of eight years’ residence in China, we have never met a drunken man in the streets. Opium-smokers we have seen in all stages of intoxication; but no drunken brawls, no bruised and bleeding wives. Would Christianity raise the Chinese to the standard of European sobriety? Would it bring them to renounce opium, only to replace it with gin? Would it cause them to become more frugal, to live more economically than they do now on their bowl of rice and cabbage, moistened with a drink of tea, and perhaps supplemented with a few whiffs of the mildest possible tobacco? Would it cause them to be more industrious than–e.g., the wood-carvers of Ningpo who work daily from sunrise to dusk, with two short intervals for meals? Would it make them more filial?–justly renowned as they are for unremitting care of aged and infirm parents. More fraternal?–where every family is a small society, each member toiling for the common good, and being sure of food and shelter if thrown out of work or enfeebled by disease. More law-abiding?–we appeal to any one who has lived in China, and mixed with the people. Would it make them more honest?–when many Europeans confess that for straightforward business they would sooner deal with Chinamen than with merchants of certain Christian nationalities we shall not take upon ourselves to name. Should we not run the risk of sowing seed for future and bloody religious wars on soil where none now rage? To teach them justice in the administration of law would be a glorious task indeed, but even that would have its dark side. Litigation would become the order of the day, and a rapacious class would spring into existence where lawyers and barristers are now totally unknown. The striking phenomenon of extreme wealth side by side with extreme poverty, might be produced in a country where absolute destitution is at present remarkably rare, and no one need actually starve; and thus would be developed a fine field for the practice of that Christian charity which by demoralisation of the poorer classes so skilfully defeats its own end. We should rejoice if anything could make Chinamen less cruel to dumb animals, desist from carrying ducks, geese, and pigs, hanging by their legs to a pole, feed their hungry dogs, and spare their worn-out beasts of burden. But pigeon-shooting is unknown, and gag-bearing reins have yet to be introduced into China; neither have we heard of a poor heathen Chinaman “skinning a sheep alive.” (/Vide Daily Papers of July/ 12, 1875.)
Last of all, it must not be forgotten that China has already four great religions flourishing in her midst. There is /Confucianism/, which, strictly speaking, is not a religion, but a system of self-culture with a view to the proper government of (1) one’s own family and of (2) the State. It teaches man to be good, and to love virtue for its own sake, with no fear of punishment for failure, no hope of reward for success. Is it below Christianity in this?
/Buddhism/, /Taoism/, and /Mahomedanism/, share the patronage of the illiterate, and serve to satisfy the natural craving in uneducated man for something supernatural in which to believe and on which to rely. The /literati/ are sheer materialists: they laugh at the absurdities of Buddhism, though they sometimes condescend to practise its rites. They strongly object to the introduction of a new religion, and successfully oppose it by every means in their power. They urge, and with justice, that Confucius has laid down an admirable rule of life in harmony with their own customs, and that the conduct of those who approximate to this standard would compare not unfavourably with the practice, as distinguished from the profession, of any religion in the world.
ANTI-CHRISTIAN LYRICS
The following inflammatory placard, which was posted up last year at a place called Lung-p’ing, near the great tea mart of Hankow, will give a faint idea of native prejudice against the propagation of Christianity in China. The original was in verse, and evidently the work of a highly-educated man:–
Strange doctrines are speedily to be eradicated: The holy teaching of Confucius is now in the ascendant. There is but one most sacred religion:
There can be but one Mean.
By their great virtue Yao and Shun led the way, Alone able to expound the “fickle” and the “slight;”[*] Confucius’ teachings have not passed away, Yet working wonders in secret[+] has long been in vogue. Be earnest in practising the ordinary virtues: To extend filial piety, brotherly love, loyalty, and considerateness, is to benefit one’s-self. Be careful in your speech,
And marvels, feats of strength, sedition, and spirits,[:] will disappear from conversation.
I pray you do not listen to unsubstantiated words: Then who will dare to deceive the age with soft-sounding phrases. Our religion is for all who choose to seek it; But we build no chapels to beguile the foolish. Our true religion has existed from of old, up to the present day, undergoing no change.
Its true principles include in their application those of the middle and outside nations alike.
Great is the advantage to us!
Great is the good influence on this generation! Of all religions the only true one,
What false doctrine can compare with it? The /stillness/ and /cleanliness/ of Buddhism, The /abstruseness/ and /hollow mockery/ of Taoism– These are but side-doors compared with ours; Fit to be quitted, but not to be entered. These are but by-paths compared with ours; Fit to be blocked up, but not to be used. How then about this one, stranger than Buddhist or Taoist creed? With its secret confusion of sexes, unutterable! More hurtful than all the dogmas of the other two; Spreading far and wide the unfathomable poison of its mysteries. Herein you must carefully discriminate, And not receive it with belief and veneration. Those who now embrace Christ
Call him Lord of heaven and earth, Worshipping him with prayer,
Deceiving and exciting the foolish, Dishonouring the holy teaching of Confucius. I laugh at your hero of the cross,
Who, though sacrificing his life, did not preserve his virtue complete.
Missions build chapels,
But the desire to do good works is not natural to them. The method of influencing the natures of women Is but a trick to further base ends.
They injure boys by magical arts,
And commit many atrocious crimes.
They say their religion is the only true one, But their answers are full of prevarication. They say their book is the Holy Book,
But the Old and New Testaments are like the songs of Wei and Cheng.[!]
As to the people who are gradually being misled, I compassionate their ignorance;
As to the educated who are thus deceived, I am wroth at their want of reflection. For these men are not of us;
We are like the horse and the cow;[@] If you associate with them,
Who will expel these crocodiles and snakes? This is a secret grievance of the State, A manifest injury to the people!
Truly it is the eye-sore of the age. You quietly look on unconcerned!
I, musing over the present state of men’s hearts, Desire to rectify them.
Alas! the ways of devils are full of guile! But man’s disposition is naturally pure. How then can men willingly walk with devils? You, like trees and plants, without understanding, Allow the Barbarians to throw into confusion the Flowery Land. Is it that no holy and wise men have appeared? Under the Chow dynasty, when the barbarians were at the height of their arrogance,
The hand of Confucius and Mencius was laid upon them! Under the T’ang when Buddhism was poisoning the age, Han and Hsi exterminated them.
Now these devils are working evil, Troubling the villages and market-places where they live. Surely many heroes must come forward
To crush them with the pen of Confucius. Turn then and consider
That were it not for my class[#]
None would uphold the true religion. I say unto you,
And you should give heed unto me,
Believe not the nonsense of Redemption, Believe not the trickery of the Resurrection. Set yourselves to find out the true path, And learn to distinguish between man and devil. Pass not with loitering step the unknown ford, Nor bow the knee before the vicious and the depraved. Wait not for Heaven to exterminate them To find out that earth has a day for their destruction. The shapeless, voiceless imp–
Why worship him?
His supernatural, unprincipled nonsense Should surely be discarded.
Ye who think not so,
When the devils are in your houses They will covet your homes,
And they will take the fingers and arms of your strong ones To make claws and teeth for imps.
They excite people at first by specious talk, Not one jot of which is intelligible;
Then they destroy your reason,
Making you wander far from the truth. You throw over ancestral worship to enjoy none yourselves; Your wives and children suffer pollution, And you are pointed at with the finger. Thus heedlessly you injure eternal principles, Embracing filth and treasuring corruption, To your endless shame
And to your everlasting misfortune. Finally, if in life your heads escape the axe, There will await you the excessive injury of the shroud.[$] Judging by the crimes of your lives,
Your corpses will be cast to scorpions and snakes. The devils introduce this doctrine,
Which grows like plants from seeds; Some one must arise to punish them,
And destroy their religion root and branch. Hasten, all of you, to repent,
And walk in the way of righteousness; We truly pity you.
A warning notice to discard false doctrines!
[*] The fickle nature of men’s minds, and slight regard for the true doctrine.
[+] Forbidden by Confucius.
[:] Avoided by Confucius as topics.
[!] Licentious.
[@] The Chinese say horses prefer going against, cows with, the wind.
[#] The /literati/.
[$] Missionaries are said to keep the corpses of converts concealed from public view between death and interment, that the absence of the dead man’s eyes may not be detected.
CONCLUSION
“Surely it is manifest enough that by selecting the evidence, any society may be relatively blackened, and any other society relatively whitened.”[*] We hope that no such principle of selection can be traced in the preceding pages. Irritation against traducers of China and her morality[+] may have occasionally tinged our views with a somewhat rosy hue; but we have all along felt the danger of this bias, and have endeavoured to guard against it. We have no wish to exalt China at the expense of European civilisation, but we cannot blind ourselves to the fact that her vices have been exaggerated, and her virtues overlooked. Only the bigoted or ignorant could condemn with sweeping assertions of immorality a nation of many millions absolutely free, as the Chinese are, from one such vice as drunkenness; in whose cities may be seen–what all our legislative and executive skill cannot secure–streets quiet and deserted after nine or ten o’clock at night. Add to this industry, frugality, patriotism,[:] and a boundless respect for the majesty of office: it then only remains for us to acknowledge that China is after all “a nation of much talent, and, in some respects, even wisdom.”[!]
[*] Spencer’s Sociology: The Bias of Patriotism.
[+] “The miseries and horrors (?) which are now destroying (?) the Chinese Empire are the direct and organic result of the moral profligacy of its inhabitants.”–/Froude’s Short Studies on Great Subjects/.
[:] “Every patriotic Chinese–and there are millions of such.”–/Dr Legge to London and China Telegraph/, July 5, 1875.
[!] Mill’s Essay on Liberty.