‘ : : de deeahs ve taydidbed Leet add wi opte aaah b re Pea ghiaas va donee at rhage ( , \equcls meres Leni shansaeea ws, 48) , gapethacnve * ‘ Phy ok 4 Hiya “oe sheytes a) shy dventnd VATS Wy led ys oie ea int ink yraerb ais sete lils Pei tals Se teat Ack Yewnil wt senue pupa pid pb dae i Pte Masters ryt ybege ity yerqaet perry oa suiHin Fae ededeta scope hinepess ve as cor eamete ds Vyeso ges pwer eds My Oe eco ee eaC a a Library of The Theological Seminary PRINCETON -: NEW JERSEY °C = tye BRR EAR AS itt sitttt eee Se sleet ss & = Ssrzesze = SS ¢ quail Se S252 52 S222 55 22 pee! anil iH HS 2S pu “ik Ss S25 Se SR sets 2s za Halle ws #3 22 SS FIRSTS SSE My EN SBS eee eS iM $s Pere BBS SS fille WA. 233225222 ~/ PN Sb SS IG Lye, i SS — s Be ae “SSF SS S222 Pa ea ad weelteotses-s THE Srxty-Four DIAGRAMS. (See Carus’ Chinese Philosophy.) PHILOSOPHICAL PRESUPPOSITIONS 119 Here again the opposite diagrams, called ‘‘ Kwa,” balance perfectly, a Yin on the one side being always met by a Yang on the other. This shows, as said, the harmony prevailing at all stages in the development of the world. The two opposites in this case, if added, always equal sixty-three, that is, the six Yin, being all zeros, equal nothing, while the six Yang equal 1, 2, 4, 8, 16, 32. This perfect balance no doubt served these philosophers as a proof that they had the diagrams properly arranged, and an undoubted key to the con- struction of the universe. All this is comparatively simple. It is when they attempt to interpret these diagrams, that all becomes a sort of confusion worse confounded. Yet this is just what is attempted. Moreover, they have not been content to give interpretations to each of the sixty-four figures alone, but have affixed interpretations to each line of each figure, which in turn must be interpreted in the light of the whole and of many other circum- stances. To understand this it will be necessary to turn for a time to trace the reputed history of the mystic Kwa or figures. Origin in the Dragon Horse. In no nation more than China has antiquity given authority, and this has been ascribed to the utmost in the case of the theories we have been discussing. They take us for their origin far back into mythical ages. Thus, in the dim dawn of Chinese tradition, about 2852 B. C., lived the first Emperor, Fuh Hsi. He was, it is said, successor to the divine beings who reigned during countless ages before human society was es- 120 CHINESE CULTURE AND CHRISTIANITY tablished. He was the offspring of a miraculous con- ception by the inspiration of heaven. Born at Si Ngan, the capital of modern Shensi, he made his capital at Kaifung-fu in Honan. There he taught the people written language, hunting, fishing, cattle-raising, ar- ranged the calendar, ordained marriages, organized clans, introduced family names, and invented stringed instruments. To assist him in all this, especially in his system of government, a ‘“‘ Dragon-Horse” rose from the waters of the Yellow River right at Fuh Hsi’s feet, bearing upon its back a certain mystic chart. This is called the (Yellow) “‘ River Plan” and is said to have been the original of the diagrams we have been describing. The Turtle Writings. Almost six centuries later (B. c. 2205), lived an- other celebrated Emperor named Yt. His father had been employed by the great Emperor Shun to drain the land of vast stretches of water. The father failed, but Yiu gave his whole heart to the work. So intent was he that he thrice passed his own door without turning in, though his wife and son called from within. He it was, tradition says, who drained the great province of Szechwan by cut- ting a passage through the now famous Wu Shan gorges. During these labours there appeared one day from the river Loh a tortoise bearing upon its body mysterious diagrams, an addition to those of the Dragon Horse. The interpretation enabled him then and during his later years as Emperor, to plan all things political and moral in keeping with the mind PHILOSOPHICAL PRESUPPOSITIONS 121 of Heaven and so bring peace and prosperity to the people. This second system has been called the ‘“‘ Loh (River) Writings.” Later Diagrams of These. What these two famous figures were, the history of the times did not reveal. It was not, some say, until the days of the Sung dynasty, a thousand years after the Christian era, that the philosophers of the day at- tempted to draw the diagrams. They represented them as follows: (Right) The Loh Writing and (Left) the River Plan. (See Carus’ Chinese Philosophy.) The story of the Dragon Horse and the Spirit Turtle may have marked the appearance of some unusual animals or are possibly additions of a later day, to give a divine sanction and settle all debate as to their truth. Chinese literature seems to show such fancies were of a later age. As to the dia- grams themselves, they apparently go back to a very early time, and were probably at first simply a form of writing the figures and counting. Though there can be no proof that they were in the form 122 CHINESE CULTURE AND CHRISTIANITY pictured above, they seem to have existed in some form as early as the days of the Emperor Yii of whom we have spoken, and his predecessors, the famous Emperors Yao and Shun (Bp. c. 2356- 2205). Beyond that most Chinese history is mythical. Attempted Solutions. Be the origin of these figures when and what it may, they are certainly full of interest. They are appar- ently, in later history, an attempt to harmonize three things: (1) The two principles of Yin and Yang, the passive and active, rest and motion, as seen every- where in nature; (2) The supposed five elements— water, fire, metal, wood, earth; (3) The endless evolving-revolving process of nature as seen in the systems of seeming permutations and combinations explained above, with number and harmony at the heart of things. Thus the black circles are Yin and the white circles Yang. The five in the centre are the five elements, or, more strictly speaking, the five movements or “forms.” So, though they in theory contain both motion and rest, inasmuch as they are chiefly active as seen in nature, they are represented as Yang. From these all things flow. All is in perfect harmony, as seen by the adding of opposites in the case of the Loh Writing, or subtracting the Yin and the Yang in the case of the River Map. Interesting as they may be to us, or not, these dia- grams have certainly fascinated, and that with fatal- istic firmness, Chinese speculation, and become the PHILOSOPHICAL PRESUPPOSITIONS = 123 basis in the main of their material, moral and political thought. Expansions by Emperor Wen. Nearly eleven hundred years after the time of the Emperor Yi, these strange diagrams are again brought prominently into history. About 1200 B. c., a noble named Wen was thrown into prison by the tyrant Chow. The former, doubtless with ample time for reflection and every reason to be interested in his future, began the study of the two plans and the eight diagrams, cf. (a+b)*, said to have come from Fuh Hsi and the great Yii. From these he not only read his own good fortune (for his son was later to overthrow the tyrant) but also expanded the eight to the sixty- four diagrams, cf. (a+b)°, which we have studied above. Most important of all, he gave to each of the sixty-four an explanation, the basis of later education, speculation and divination. Duke Chow’s Supplements. Naturally, the descendants of this King Wen laid great emphasis upon these forms, so one of his sons, Duke Chow, supplemented his father’s interpretations by writing explanations to each line of the sixty-four diagrams, that is 6 times 64, or 384 expansions. Things were naturally becoming more complicated, but had highest authority and were later to form the basis of the far famous Book of Changes. The Book of Changes. Several hundred years later came Confucius (551 B. C.). Finding the times out of joint, he took to study and decided firmly in his own mind that the 124 CHINESE CULTURE AND CHRISTIANITY salvation of the country lay in restoring the rites of the past. Here, then, were figures of highest au- thority and hoary antiquity. The two forms and the sixty-four diagrams with their permutations, combinations and comments in this way became a canonized book, one might almost say a Bible. Con- fucius gave it great reverence. He believed that “the (Yellow) river gave the plan and the Loh (river) the writing,” though he says nothing about a Dragon Horse or a Spirit Turtle. He further la- ments to his disciples that in his day, “ the phoenix does not come, the river sends forth no map.” In- deed, he declared in his old age, after a lifelong study of the mysterious forms and their meanings, “‘ If some years were added to my life, I would give fifty to the study of the Book of Changes, and then I might come to be without faults.” Confucian Comments. To this book as it then existed, Conrdetis added his own elaborate comments. The title Yi, which as above is usually translated ‘“ Change,” might also be trans- lated “‘ Permutations,” for, as we have seen, it is the permutations and combinations of the Yin and the Yang through the five elements that is the heart of the system. As the centuries passed and the teach- ings of Confucius became for China almost what those of Christ are to Christendom, the place and power the Book of Changes naturally assumed were of supreme importance. You buy it today on the street in ten Chinese volumes of about two hundred pages each, PHILOSOPHICAL PRESUPPOSITIONS 125 Occidental Interpretations. The character of this abortive Book has been somewhat summarized by a writer quoted by Carus thus: “* What, then, is this famous Book of Changes? It is briefly this. From the continuous or bisected char- acter of the diagrams (that is the Yin-Yang figures) their position at the bottom, in the middle or topmost, their mutual relation as opposed and separated, or coming together, or, from the body or form of the trigrams themselves, and further from the symbol or image of the trigrams, from the quality or virtue of the trigrams, sometimes from the difference of one hexagram as compared to another, a certain picture is developed, and a certain idea is deduced containing something like an oracle, that can be consulted by drawing lots, in order to obtain some warning fit for guidance in life or to solve some doubt. Such is the book according to the explanation of Confucius as handed down in the schools. . . . Since this book, as a reader of the original text will understand, has been employed for fortune-telling, one expects to gain by it the highest happiness of life, mysterious com- munication with spirits and occult knowledge of future events.” Devices for Divination. The place these strange volumes have occupied as an oracle for affairs great and small has much signifi- cance. As accessories to the Book of Changes for divining purposes, the ancients used a tortoise shell and stalks of milfoil. Fifty stalks were first chosen. 126 CHINESE CULTURE AND CHRISTIANITY From these one was taken and placed in a holder in the centre of the table to be a symbol of the Great Extreme. In the spirit of supplication and with the whole attention fixed upon the thing to be divined, the remaining forty-nine were raised with both hands over the forehead. Here they were divided wholly by chance by the right hand, and that portion laid aside, save one selected and held between the little and ring finger of the left hand. The stalks of the left hand were now to be counted by eights. If, including the stalk held by the little finger, only one remained over, then the trigram indicated was (——), if two (——), if three (——), if four (= =), if five (——), 1 six (=—), if seven (==), and if eight (= —). The process was then again repeated and gave another trigram which, being placed above the first, gave the hexagram, that is, some one of the sixty-four. It still remained to discover which particular line contained your destiny. This was done by again repeating the process as before, save that this time you divide by six. If the remainder was one, then your request was answered by the first line, counting from below, if two, then the second line, etc., for each of the six lines. (Cf. Carus.) : The hexagram and the particular line must now be sought out in the Book of Changes. Your question carefully considered in the light (or darkness) of the explanations and commentaries on the single line, of the hexagram as a whole, and of the half score more contingencies as explained in the extract quoted above, will edify (or mystify) you as to your inquiry PHILOSOPHICAL PRESUPPOSITIONS 127 and leave you wise (or otherwise) as to your life’s destiny. Modern Methods. The ancients also thought it necessary that you “wash your hands and mouth, clean your body, sit perfectly aright in a quiet room, and take hold of the sticks very reverently.” Nowadays much of this seems unnecessary. You simply take three common cash in your hands, close them one over the other, in lieu of a tortoise shell, shake the cash and throw them out upon the table or ground. You note the way they fall, and then write lines one above the other; heads are Yang, tails Yin. This repeated will give the upper trigram for the hexagram. As to the particular line, you simply select any one you please. Then the Book is called in to act as oracle as of yore. The explana- tion will differ, of course, according to the ingenuity and imagination of your instructor. The literati have been especially wedded to this form of divination. They have naturally readily ac- cepted Confucius’ estimate of its value. One of our teachers, who is now a Christian, claims he came to us through its results. His home is four days to the east of Chengtu. Being out of employment, a friend per- suaded him to have his destiny revealed by the Book of Changes. The friend interpreted the line and the hexagram to mean that he was to “ go west and south, not east or north.” Despite this, he, having an offer of employment from the east, set out in that direction. On the road he met an old classmate who was bound for Chengtu, the capital, The latter immediately set 128 CHINESE CULTURE AND CHRISTIANITY to work to persuade him to obey the oracle and come west. This he did and a few days later was recom- mended to us as a teacher. Naturally such experi- ences create great credence. If the result is good, it is a steadfast proof of the prescience and oracular power of the classic. If it fails why, of course, it was simply a wrong interpretation, or instructions were not implicitly obeyed. Other Systems. This is, moreover, the source of many other simpler systems. One of the most common is that seen daily in the temples. There the suppliant kneels to the idol, and has a bamboo tube containing many sticks or “lots,” each of which is numbered, before him. He shakes the tube until one drops out. Then the priest throws a couple of short cone-shaped blocks, oval on one side and flat on the other, upon the temple floor. If both fall with the flat sides up that is a Yang sign. If both oval sides are up that is a Yin sign. As neither of these are lucky, the suppliant must each time shake again for a new number. Sooner or later the priest throws the blocks (called Kwa or diagrams, as in the Book of Changes) with one flat side facing up and the other down. ‘That is the lucky sign, for the Yin and the Yang are properly harmonized. He now takes his lot, bows again to the idol, and goes off to another part of the temple where there are numbers of small drawers full of written fortunes. A printed fortune corresponding to his lot is given him, and after the payment of a few more cash he goes his way to unravel the riddle of his existence as best he may. PHILOSOPHICAL PRESUPPOSITIONS 129 Thus has the philosophy of the ancients fallen into decrepitude, divination and delusion. The Yin and the Yang, as we shall see later, have become the warp and woof of much of China’s civilization, and stagnation. Tied by Tradition. This is not saying that China has had no great thinkers—far from it. She has had splendid sons, who have sought again and again to solve the prob- lems of life. Alas, they could apparently never quite free themselves from the fetters thus imposed by their forefathers. The seeming certainty that all originated in one, that the two principles and five elements suf- ficiently comprehended all, especially that subtle se- duction of mathematics including odds and evens and other manipulations of semi-algebraic symbols seem to have woven a web from which there was little escape. Add to this, that soon after the days of Confucius, all was looked upon as holy, to doubt a single line heresy, and we will well understand how thorough were the bonds which have bound the thought of the nation. Chu-fu-tze (1130-1200 a. p.) made a noble attempt and in much of his writings, according to Professor Bruce’s interpretation, seems to have worked out a really idealistic basis of being and becoming. Un- fortunately, however, for him and others of like sym- pathies, he has been slain in the house of his friends, namely, his professed followers who could only inter- pret him in terms of the traditions. The Yin and the Yang as active and passive with their monism in the 130 CHINESE CULTURE AND CHRISTIANITY Great Extreme were concepts worthy of real conquests in civilization. ‘They have been vanquished by the subtleties of mathematics and materialism ending in much divination and delusion. VI PHYSICS, PHYSIOLOGY, AND FUNG-SHUI F the principles of Yin and Yang may be spoken of as Chinese metaphysics, then the theory of the five elements may be considered their physics and chemistry. These have, however, as we shall see more fully, ramifications into physiologoy, phrenology, psycho-physics, astronomy, astrology, ethics, politics, etc., which have evidently rendered it bewitching to the mystic and equally bewildering to true progress. To trace more fully the story of the five elements is the purpose of this study. The Five Elements or “ Forms.” All things we have already seen, are, according to Chinese thought, composed of the five elements, water, fire, metal, wood and earth. The origin of this theory we have also seen dates far back to the dawn of Chinese history and may have been original. It may, on the contrary, have come to them through the Hindoos, who have a largely similar theory, or it may have come through other channels, from the ancient civilizations about the valley of the Eu- phrates, from whence similar theories probably found their way to the Asiatic Greeks and so to Europe. Such a hoary age has at any rate given the thought all the awe and authority of antiquity, and also ample 131 182 CHINESE CULTURE AND CHRISTIANITY opportunity to weave itself into the web of Chinese civilization. Active and Passive Principles. These five elements are apparently the visible, tangible forms of those invisible, intangible forces, the Yang and the Yin, those active and passive, or positive and negative principles and powers which we have been discussing. ‘Thus the five elements each contain both the Yin and the Yang. So we have a Yin-water and a Yang-water, a Yin-fire and a Yang-fire, a Yin- metal and a Yang-metal, a Yin-wood and a Yang- wood, a Yin-earth and a Yang-earth, that is, an active and a passive of each. As, however, these five elements are mostly manifest as activities, they are, aS we have seen, spoken of as the five “ forms,” or “movements.” The Chinese character which we translate as “ element ” being formed from the tracks of the right and left foot in walking. They are perhaps the active and passive “ goings-on” in the phenomenal world. Mutually Creative and Destructive. There exists among these forms a very important relationship which we have now to note. It is that the five elements are mutually constructive and destruc- tive. As the Chinese characters say, they mutually “‘ give birth to ” or “ create ” and mutually “ destroy ” one another. Thus water destroys fire, fire destroys metals, metals destroy (divide or cut) wood, and wood destroys earth. This is readily shown in a chart by placing the mutually destructive elements opposite each other, where they naturally counteract each the PHYSICS, PHYSIOLOGY AND FUNG-SHUI 133 influence of the other and so produce balance of power. The same chart properly interpreted also shows their mutual ability to construct or nourish. Thus, metal when heated produces (liquid like) water, water nour- ishes wood, wood nourishes fire, and fire produces ashes or earth. Relative Positions Depicted. Now, the heat or fire of the world comes evidently from the south, which is the place where the fire is hottest. Therefore it would seem right to locate that element in the south, and naturally its opposite, water, in the north. In a similar way the springtime brings verdure as the sun rises more and more to the east, so the element wood is located there and its opposite, namely, metal, in the west. Earth is, of course, in the centre. These three considerations, therefore, namely, mutual construction and destruction and their location according to the points of the compass give the fol- lowing diagram: South Hire (X) Centre a tr (A) “Barth ( £) eter (#) th ser ter (KK) Resulting Groups of Fives in Phenomena. Accordingly the five elements, though everywhere commingled, have their proper place, relations, and powers. From them come forth the phenomena we 184 CHINESE CULTURE AND CHRISTIANITY see, and the Chinese, reasoning with a mathematical logic, have arranged many in endless groups of fives. Thus we have the five chief minerals: gold, silver, cop- per, lead and iron; the five grains: pulse, millet, hemp, corn and rice; the five kinds of fruits: peach, plum, apricot, chestnut and jujube; the five sacrificial beasts: the ox, goat, pig, the dog and the fowl; the five guardian mountains; the five lakes; the five super- natural creatures; tlie five virtues: benevolence, up- rightness, propriety, knowledge and faith; the five blessings: longevity, riches, peacefulness, love of virtue, an end crowning life; the five degrees of mourning for parents, for grandparents, for brothers, for uncles, for distant relatives; the five forms of pun- ishment (under Chow and Han dynasties): branding on the forehead, cutting off the nose, cutting off ears, hands or feet, castration and death. These and many others have more or less fanciful derivation from the five elements. This will be more readily understood as we seek the application in others more obvious. This leads us to inquire more minutely as to the na- tures, colours, etc., of these five elements. The Nature of Each Element. The nature of each is definitely stated. It is told us in one of the oldest of China’s classics, the Book of History. In a section of the book called the Great Plan, are nine divisions for the guidance of the govern- ment of the nation. (The ancient plan of divination recorded in a previous study forms the seventh di- vision.) The first division treats of the five elements, as follows: PHYSICS, PHYSIOLOGY AND FUNG-SHUI 135 “ The nature of water is to soak and descend; of fire, to blaze and ascend; of wood, to be crooked or straight; of metal, to yield and change; of earth, to receive seeds and yield harvests.” From this description of their respective natures, it proceeds to define the taste of each: “ That which soaks and descends becomes salty; that which blazes and ascends, becomes bitter; that which is now crooked and now straight, becomes sour; that which yields and changes, becomes acrid; and from seed-sgwing and harvesting comes sweetness.” The Formation of the Five Colours. The derivation of the five sounds is still less ob- vious. The formation of the five colours is, however, quite simple. The fire is, of course, red, and its oppo- site, water, is dark green. Wood is green-black and its opposite, metal, is white. Earth is yellow. (These five colours, it may be noted in passing, form the na- tional republican flag of China today.) Seen in the clouds they have quite another significance. Black, the water colour, naturally betokens floods, red fore- tells warfare, and white, mourning, for the Chinese wear white, not black, at funerals. Green is ominous of plagues of creeping things, and yellow is the herald of violent winds. A pplication to Physiology. The relation of much of the above to life may seem rather remote. It becomes more intimate when the same theory is used to account for physiology, and prescribe medicine for various diseases. Thus the five chief organs of the body are the kidneys, the heart, 186 CHINESE CULTURE AND CHRISTIANITY the lungs, the liver, and the spleen. Next by some strange factoring of colours, positions, tastes and pow- ers, the kidneys are said to belong to the water ele- ment, the heart to fire, the lungs to metal, the liver to wood, and the spleen to earth. When the elements in these are all in perfect harmony there is health. When, however, any one or more becomes greatly in- creased or diminished in proportion to the rest, it is of course obvious that there must be a lack of bal- ance, a state of civil war and disease or death to the patient. Deductions as to Disease. The first duty of the physician is, naturally, to locate the seat of the disaster, to see which one of the warring elements is too strong or too weak. This is readily done by feeling the pulse. That is not, how- ever, the same process as with the Western doctor. The latter, watch in hand, counts the beats to discover the action of the heart. The Chinese physician feels the pulse of both the right and left wrists, and on each wrist distinguishes six main and several subordinate signs. Omitting the latter, the pulse is divided into, “inch,” ‘‘ barrier ”’ and “ foot,’ according as the pulse just below the bone of the thumb, the pulse crossing the wrist-bone, or the pulse below the wrist-bone is felt. Such a procedure gives to each wrist, three kinds. These next become twelve by distinguishing different varieties according as the pressure of the physician’s finger is light or firm in each case. Diagnosis. As to the information obtained by this process, the PHYSICS, PHYSIOLOGY AND FUNG-SHUI 137 following table from Williams’ Middle Kingdom gives the clue: Left Wrist Inch, lightly pressed, indicates the state of the small intestines. Inch, heavily pressed, indicates the state of the heart. Barrier, lightly pressed, indicates the state of the gall- bladder. Barrier, heavily pressed, indicates the state of the liver. Foot, lightly pressed, indicates the state of the bladder. Foot, heavily pressed, indicates the state of the kidneys. Right Wrist Inch, lightly pressed, indicates the state of the large in- testines. Inch, heavily pressed, indicates the state of the lungs. Barrier, lightly pressed, indicates the state of the stomach. Barrier, heavily pressed, indicates the state of the spleen. Foot, lightly pressed, indicates three supposed passages of the diaphragm. Foot, heavily pressed, indicates gate of life (purely imaginary). Prescriptions. The organs and their surroundings properly diag- nosed, the next thing is to prescribe for the patient. This will vary according as it is some weak organ to be strengthened, or some strong one to be repressed. Thus, if the heart is affected, there is either too much or too little heat. If too much, then some medicine containing the water element is necessary, for water, we saw, limits fire. If there is too little, then the 188 CHINESE CULTURE AND CHRISTIANITY proper medicine must be one containing the wood ele- ment, as wood nourishes fire. A similar line of simple reasoning supplies other needs. The Principle Applied to Pharmacy. It must not be concluded that the medicine will be limited simply to water, fire, metal, wood and earth, as such. It is rather these elements as contained in things. The Chinese medical pharmacopceia comprises, according to one investigator, three hundred and four- teen vegetable, fifty mineral, and seventy-eight animal substances. The latter include snake skins, fossil- bones, silkworm and human secretions, moths, tiger’s teeth, deer’s horns, etc. An educated Chinese phy- sician assures me he can distinguish the element in these in four ways, namely, by their colour, taste, shape, and smell. These bring us back again to the five colours, tastes, etc. ‘Thus white, be it ani- mal, vegetable, or mineral, denotes metal, red shows fire, yellow is earth, and so on. Similarly the salty taste, we saw, signified water; bitter, fire; and sour, wood. Shapes and smells give similar keys to the substance, which must be prescribed to save the patient. Relation to the Five Senses. The same solvent enters into an explanation of the senses with strange results. These are again con- trolled, it is believed, by the five elements. They are the five senses of smell, taste, sight, hearing and, not as we would say the sense of feeling, but that of thought. The corresponding organs are the nose, mouth, eyes, ears and heart, which again accommodate PHYSICS, PHYSIOLOGY AND FUNG-SHUI 139 themselves to the five elements, water, wood, metal, fire and earth. Harmony must also obtain among these senses. For the nose, the essential is a “reverent” attitude, for the mouth propriety in speech, for the eyes clearness of vision, for the ears distinction in hearing, and for the heart or mind acumen in thinking. These atti- tudes, if followed, give the five graces of gravity, decorum, circumspection, discernment and wisdom. Then by some strange leap from worthy ways to weather which we of the Western world find it hard to follow, we read in the Great Plan of the Book of His- tory: “‘ Gravity in deportment causes rain, propriety sunshine, prudence heat, circumspection cold, and wisdom wind.” An explanation of this strange inter- mingling of manners, morals and material forces may be somewhat clearer after we make a study of the famous doctrines of Fung-Shui. So we next turn to these further factors. Fung-Shut. The words “ fung” and “shui” mean Wind and Water, and are chiefly applicable to the supposed effect of these elements on the grave and ghost of the dead. But the roots of the system lie deeper, and are to be found in theories of astronomy, astrology, animism and geomancy. The Prototype of Earth Phenomena in the Heavens. Possibly as an introduction to their thought we should again recall that all things come from Yin and Yang. Now the Yang is the Heaven and Lord, while the Earth is Yin and as it were receptive 140 CHINESE CULTURE AND CHRISTIANITY lady. All things born of the Yin and Yang par- take of the natures of both, but as the Yang is the stronger, more active, most things upon the earth are but a reflection or an offspring, so to speak, of the heavens. Thus, if we wish to find the origin of either animal, vegetable, mineral or man, we must first look to the heavens where we will find its prototype. The Ten Heavenly Stems. Now, there are in the heavens five prominent, ever- changing stars, which we Westerners call the planets. These were readily identified in China with the familiar five elements. Mercury was the Water-star, Mars the Fire-star, Venus the Metal-star, Jupiter the Wood- star, and Saturn the Earth-star. These were further looked upon as the pure essences of these elements or forces. Upon the earth they were seen as ten, for we must remember that each element has a Yin and Yang. Thus the Yin-water was identified as a brook and the Yang-water as great waves; Yin-fire was a lamp flame and Yang-fire was burning wood; Yin-metal was a kettle and Yang-metal military weapons; Yin-wood was the bamboo and Yang-wood the fir tree; Yin-earth was the plain and Yang-earth the hills. These ten, that is, the five elements each with its Yin and Yang divisions are known as the “heavenly stems ” and form the first factor we must note in Fung-Shui. The Twelve Earthly Branches. The next factor again comes from the skies. There it was noted, as other nations have done, that the PHYSICS, PHYSIOLOGY AND FUNG-SHUI 141 stars may be grouped into clusters, and that these clusters resemble our animals. These, then, are again the prototypes and are represented upon the earth by the following: the rat, ox, tiger, hare, dragon, serpent, horse, sheep, monkey, dog, cock, pig. These twelve clusters, which are really the zodiacal signs, are spoken of as the “earth branches,” and form the twelve periods into which each day is di- vided. These make a second factor in the theories of Fung-Shui. Good and Evil Star Influences. Another factor that must be considered is a special group of nine stars about the north pole. These in- clude the seven we call the dipper and two others in the vicinity. Each has again relation to the five ele- ments and is seen upon earth as some special form of mountain, hill or plain. The first is called the “ Cov- etous Wolf,” has wood as its prevailing element, and is represented by conical hills, with a mushroom- shaped outline. The second is called the ‘“ Great Door,” belongs also to wood as its chief element and is represented by square-shaped hills. The third star is “ Rank Preserved.” It belongs to the earth element and manifests its influence in flat-topped, drum-shaped foothills. The fourth star is “ Literary Windings,” and belongs to water. It loves the shape of the snake seen moving with three or four coils to its body. The fifth star is ‘‘ Purity and Uprightness.” Its element is fire. It likes a lofty position, rugged heights and umbrella folds. The sixth is ‘ Military Windings,” and its ele- ment is metal, Its hills are round at the top and broad 142 CHINESE CULTURE AND CHRISTIANITY at the base, like a bell or inverted saucepan. The seventh is ‘‘ Breaker of the Phalanx,” and belongs to metal. The normal shape is that of three round- headed cones but it has also four peculiar shapes. The eighth star is ‘‘ Left Assistant,” and is under the influence of metal. Its normal shape is that of a head with a cloth wrapped around it, high in front, low behind. The ninth is “ Right Assistant.” Its element is water. It loves flatness, especially where the hills break off and become plain. If asked why this special group of nine stars is thus singled out, the reply is that they form the residence of the ruler of the stars. Hence in keeping with this view- point, as formerly indicated, all maps face the south; so do all temples and official yamens. These nine stars, then, with their influences displayed among the mountains and hills, form a third factor in Fung-Shui. Twenty-eight Constellations Control. The twenty-eight constellations or apparent tem- porary residences of the sun and moon as they cross the heaven, come next. These are usually divided into four sevens, according to the four points of the com- pass. These four points are again related to the ele- ments which, as we have seen, belong there with their colours, that is, green wood to the east, white metal to the west, black water to the north, and red fire to the south. From these by a fanciful interpretation they come to speak of the “‘ Green Dragon ” to the east, or left side as you face south; the ‘‘ White Tiger ” to the west or right side; the “Sombre Warrior” to the PHYSICS, PHYSIOLOGY AND FUNG-SHUI 143 north and the ‘“‘ Vermilion Bird ” to the south. These four fanciful figures form a fourth factor affecting man upon earth. Other Factors Affecting Life and Destiny. Other factors are literally the ‘‘ Wind and Water ” and the Dragon. The first two, as explained, have given the system its name. They are more readily grasped by the popular fancy and as they come into special prominence at the time of the selection of graves, have forced themselves more upon the atten- tion of the populace. Many other factors have been insinuated into the system by ingenious charlatans in search of gain, but these seven factors are their chief stock in store. They are certainly sufficient. To these the birth, marriage, business life and death of each of China’s millions are vitally related and all must be interpreted in relation to these forces. Let us follow somewhat the applications. Every man is then presumably subject to all these factors and their influences. They are looked upon as his Constructor and so his Controller. Some- times they are simply spoken of as though they were forces. More frequently they are looked upon, as we saw in the discussion of Animism, as living, intelligent beings, capable of working weal or woe to the inhabitants of earth. Thus the five planets, as five old men, ’tis said, appeared at court in the days of Shun (8. c. 2211), and assisted him by their advice until he abdicated to the Great Yi. As to the stars, the common belief is still that they are the souls of men and sages of the past or the resi- 144 CHINESE CULTURE AND CHRISTIANITY dences of such. These starry influences are, there- fore, almost flesh of man’s flesh and bone of his bone. They make him what he is. They are the heavenly ancestors to all his physical, mental and spiritual attributes. The Horoscope. Now, all these planets and stars have their regu- lar times when they are in control of the skies. They are the spirits in charge, as it were, for the time. Some control the year, some the month, some the day and others the hours. They do this, more- over, by turns in regular order. The important thing, therefore, is to find out who were in charge at the time of a man’s birth, and then the factors that compose him can be carefully calculated. This is not difficult. Each year, each month, each day, each hour, has one of the Heavenly ‘Stems and Earth Branches in control. These go in pairs, so that there is a cycle of the twelve and ten every sixty years. The months, days and hours, as the case may be, are similarly distinguished. The geomancer, therefore, when called in to decide some vital question, inquires as to the exact year, month, day and hour upon which his client was born. These are called a man’s “ Eight Characters,” this is a heavenly stem and an earth branch for each period of time. Each of these eight has in turn its fixed ele- ment, one or more. It is then but a matter of manip- ulation having all the elements given, to reckon, making due allowance for cancellation or addition of powers by mutual destruction or construction, which PHYSICS, PHYSIOLOGY AND FUNG-SHUI 145 element is lacking and which is dominant in the in- dividual’s life. Thus a friend’s characters, for example, are: Hour Day Month Year ae sa Es cal a SIA Gp The top line represents the Heavenly Stems, the lower line the Earth Branches. The elements contained in these respective stems and branches are: 1. Water 1. Water 1. Metal 1. Earth (Stems) 1. Water 1. Earth 1. Fire 1. Wood (Branches) 1. Fire 1. Earth 1. Wood Adding the elements together and placing them in the order of mutual destruction, we have, therefore: 3 Water, 2 Fire, 1 Metal, 2 Wood and 3 Earth. As the day is most important being Yang, and the heaven more important than the earth, we must begin with the water element, and by cancellation see which ele- ment predominates. Thus 3 of Water will cancel the 2 of Fire and leave 1 of Water, and no Fire. The 1 of metal will cancel 2 of Wood and leave 1 of Wood. The 1 of Wood will cancel the 3 Earth and leave 2 of Earth. Finally the 2 of Earth will cancel the 1 which remained of Water and leave 1 of Earth as a final remainder. [Earth is, therefore, the predominating element in his composition. Unfortunately, his birth- 146 CHINESE CULTURE AND CHRISTIANITY day element is Water, and as Earth constantly destroys Water, he has a lifelong lack of harmony and struggle before him. How the Horoscope Hampers Marriage. This will greatly affect his marriage. Thus he must not marry a maiden whose predominant element is Earth like his own, for that would increase the Earth element, and his birthday element of Water would be still more weakened. ‘The penalty would be loss of vigour, decay and death. Nor must he marry one with a predominance of Fire, for Fire gives birth to Earth and would have equally disastrous results. He may marry one with a Metal element, for Earth pro- duces Metal and so would weaken the Earth, or he might marry one with the Water element, for Earth destroys Water and so again would be lessened by expending the power. His fiancée is, however, a Wood girl. Then the Wood can counteract the earth and harmony and pos- terity prevail in the home. It is sometimes said that maidens have an ingenious way of finding out pros- pective young men’s eight characters and predomi- nating elements, in China, and arranging their own nativity to exactly suit his. Still that is a dangerous proceeding. The penalty would be neither harmony nor offspring in such a home. You cannot perma- nently fool these fates. So, many an otherwise suitable union is declared impossible because of in- compatible elements. The same beliefs will affect his business or other career. He wishes to depart on important business. PHYSICS, PHYSIOLOGY AND FUNG-SHUI 147 First, the geomancer is consulted, and finding that his element is Earth and that the elements ruling the next days or month are the Earth or Fire element, he is warned not to attempt it until the next week or month, or it may be a year. Indeed, he may even be required to change his business. The Earth being too strong, he should possibly give up farming or, to avoid the Fire element, give up the making of fire-crackers or being a cook. It will be better to go into selling fruit where Water abounds, or start a wood-yard. Thus experience, aptitude and opportunity are sacrificed to a supposed element. The Positions of Graves. Most imperative of all, perhaps, these beliefs enter into the burial of the dead. The relation of the dead to the living we have discussed in a former chapter, but must now note the paramount importance of the body being placed in a grave where the surrounding elements will mutually nourish, not destroy or even disturb the dead body. If the body suffers, woe be to the descendants. Their doom is sure. To avert such a calamity all the factors of Fung-Shui are employed to the utmost. The heavenly stems and earthly branches are brought in to determine the deceased’s eight char- acters, and from this, his dominating element. Next the geomancer must scan the horizon and range the country far and wide (if sufficient funds are forth- coming) to ascertain by a study of the mountains and plains in the district just which of the nine stars and five planets control the various formations. This will give him the elements in control of different sections 148 CHINESE CULTURE AND CHRISTIANITY on the landscape. Should, for example, the dead man’s predominating element be Earth, as supposed above, then the grave must not be near or face a spot where the Fire or Earth elements, as seen in a study of the mountains, predominate. These factors satisfactorily disposed of, it must be also arranged that the Green Dragon always to his left, is higher than the White Tiger to his right, or the latter would work disaster. The Wind must also be watched, especially that from the north, which would give birth to white ants, destroy the coffin and disturb the dead. Wind from a hollow near by will also enter the grave and cause consterna- tion. To keep out these fatal winds, therefore, a mound is frequently erected of a horseshoe shape sur- rounding the grave on all sides save a small opening at the foot or south. South winds bring prosperity, so are welcomed. The Dragon in the Watercourses. Very carefully also to be noted is the dragon as seen in the watercourses. In general, water seen running toward a grave brings with it good fortune. Its de- parture, however, must be hidden, otherwise the good fortune would depart as rapidly as it came. So the geomancer, or as he is called, ‘“ Yin-Yang ” teacher, works out the possibilities in great detail. He places his compass in the centre of the grave with its needle (as is done in a Chinese compass) pointing south. On the outside of the compass are marked the twelve earthly branches. These occupy the directions, north, south, east, west and two intervening points between each. PHYSICS, PHYSIOLOGY AND FUNG-SHUI 149 “Tf there is a bend in the course of the water, or a junction of two streams on the north,” to quote Dr. Edkins, “then the posterity of the occupant of the grave will be thieves if poor, and robbed if rich. If on the northeast, they will die young, be left as widows, or men without children. At the next divi- sion they will be greatly subject to disease. If directly east, then posterity will be vagabonds. Rebellious and disobedient offspring would be the result of a stream at the next point and snakes growing in the tomb the point nearest south. A stream directly south would surely cause descendants to lead licentious lives.” The good luck points of the compass need only be mentioned. They are different forms of long life, pos- terity, riches and honour. The Fatal Fruitage of the Five Element Theory. Such, in outline, is the story of the Chinese theory of the five elements and their fatal fruitage. Though some of the details given may seem tedious, they are trifling compared with the combinations and complica- tions cunningly spun out by the craftiness of char- latans. Thus they delight in details of effects upon the elder brother or on the younger brother and other relatives of the deceased; to speak of the hosts and guests among the hills and mountains; and to raise many complex cross-currents as to health, wealth and posterity not considered in this sketch. Lawsuits, heartburnings, perpetual uncertainties are the results. Foremost, however, of the fruitage is the feeling of Fate. The world and human life are in the clutches and control of the elements, Man is born with fixed 150 CHINESE CULTURE AND CHRISTIANITY proportions of these in his constitution. They are the factors in his destiny, his luck, his ‘‘ moving elements ” for good or bad, and what more can be said or done? He can but hope to avoid meeting certain adverse ele- ments lest a worse fate come upon him. It is thus an easy matter to become indifferent and callous to the worst conditions of life. It is simply a matter of des- tiny,—why struggle? Each man’s life has been fixed by superior powers. When fate wills it, you will rise; when the times are out of joint, just drift with the tide. At best, it conduces to content and cheerfulness under adverse conditions, catching again at some wisp of hope held out by another ingenious geomancer. At its worst, it means sluggishness, sullenness, stagnation, remorse and even suicide. Such is the story of another of the currents of China’s culture, VIL TAOIST TRADITIONS AND THAUMATURGY E have seen that the Chinese theory of things is a system that revolves and evolves. There is a constant process going on and this process assumes many more or less permanent forms as it proceeds. It is possible, therefore, to lay stress upon the process or upon the apparently perfect forms, upon the music itself or upon the notes which roughly represent its harmonies. In broad outline this has happened in Chinese thought. The result has been Taoism and Confucianism. It is possible, of course, to draw this line of cleavage too fine. Naturally there are many cross-currents of thought. But in the main it may be said that Confucius stressed the forms of development and hoped by them to fashion the stream. Lao-tze, the reputed founder of Taoism, emphasized the process itself, and sought to hear and heed the great harmonies and discords of his world. The sys- tem of Confucius we will consider in a later chapter. It is with Lao-tze we wish to think now. Let us first meet the man and his times. Lao-ize, Founder of Taoism. To do this we must go back to a time almost six hundred years before the Christian era. These were feudal days in China. Some five hundred years earlier 151 152 CHINESE CULTURE AND CHRISTIANITY still the Chow dynasty had ushered in what are ever regarded as the golden days of Chinese history, when the great King Wu and his brother Duke Chow ruled the land. These had ruled by divine right of real lead- ership. But alas, for the license and lethargy bred of luxury, their descendants too often proved weaklings, dependent upon the worth of a past prestige. The power gradually passed into the hands of their great vassals, who held independent sway in some thirteen small states. Jealousies, strife, greed, weakness, war were everywhere rampant. It was a decadent age. All things were out of joint. Might was right. The feudal princes fought and revelled. The people wrought and suffered. During these unhappy times there is said to have lived at the capital city of the Empire an aged philos- opher named Li (604—? B. c.). Tradition says he was the Keeper of the Records of the Imperial Court. As to his earlier life, little is known though much is narrated as legend. It is said that he was born of a star, that he came forth from his mother’s left side, and that at birth his head was white and his counte- nance that of an aged man. From this latter circum- stance, he derived his name of Lao Tze (2. e., Old Child). The Philosophy of Inaction. Be his childhood as it may, his later years led him to ponder deeply as to the mysteries of life. He drank long draughts from the wells of wisdom of the past. Indeed, he seems to have pierced below the superficial and fatal simplicity of the plausible mathematics TAOIST TRADITIONS AND THAUMATURGY 153 which was ready, as we have seen, to solve all by simple divisions of forces by twos, eights, sixty-fours, etc. He went back rather to the great original unity of things and dreamed of an all-unfolding, a coming to perfection and then a retreating again according to a Supreme Order. This ordered process he came to speak of as the “ Tao,” that is, the Road or Way of the World. As this Way progressed or declined, so man and all things waxed or waned with it. To strug- gle against it was useless! It was manifestly the high- est wisdom and duty of man to seek this Way and live in accordance with it. This was man’s ‘“ Teh,” that is, his Virtue or Wisdom. ‘These two words, then, ‘‘ Tao ” and “ Teh,” the Way of the World, and the Wisdom or Virtue of Man, were the two shibboleths of his system. It was a natural corollary that he should teach that at times at least men should not struggle. Even to seek to reform a decadent age was useless. What fool- ishness to writhe and work, recklessly striving to thwart the Way of the World! It is well enough to dream of better days and have every faith that they will return. But man must be patient and bide the proper time. lLao-tze has, therefore, another great word. It is INAcTIvITy. He was no permanent pes- simist. Nor was he fully a fatalist. He was rather in a sense an opportunist who believed that man should live near to nature’s heart, and that so doing was the surest way to live in tune with things. Know the Way of the World! Live in keeping with it! Be patient! Donomore! Wait! Time will tell! When 154 CHINESE CULTURE AND CHRISTIANITY that time comes all will be well for the heart of things is steadfast! Tao, the Supreme Law. The following quotations from his utterances will further bring out the old philosopher’s attitude towards his times and life in general: “There is something chaotic yet complete, which existed before Heaven and Earth. Oh, how still it is, and formless, standing alone without changing, reach- ing everywhere without suffering harm. It must be re- garded as the Mother of the Universe. Its name I know not. To designate it, I call it Tao. Endeavour- ing to describe it, I call it great. It passes on; passing on, it becomes remote; having become remote, it re- turns. . . . In the universe there are four powers, of which the sovereign is one. Man takes his law from the earth. The earth takes its law from the Heaven. Heaven takes its law from Tao, but the law of Tao is its own spontaneity.” ‘“‘ What is true of the world process as a whole is true of each factor that goes to its composition. Man’s chief end, therefore, is to know the laws of the world and live in accord therewith. All things alike do their work and then we see them sub- side. When they have reached their bloom each re- turns to its origin. Returning to their origin means rest of fulfilment or destiny. This reversion is an eternal law. To know that law is to be enlightened. Not to know it is misery and calamity. He who knows the eternal law is liberal-minded, he is just. Being just, he is kingly. Being kingly, he is akin to Heaven. Being akin to Heaven, he possesses Tao. Possessed of TAOIST TRADITIONS AND THAUMATURGY 155 Tao, he endures forever. Though his body perish, yet he suffers no harm.” Man Should Submit. The absence of all bluster, the deep, smooth strength of this soul of things appealed to Lao-tze profoundly in his day of strife, and he urges: “‘ The Great Way is very smooth, but the people love the by-paths. If we had sufficient knowledge to walk in the great way, what we would most fear would be boastful display.” Therefore, “‘ Temper your sharpness, disentangle your ideas, moderate your brilliancy, live in harmony with your age. This is being in conformity with the prin- ciples of Tao. Such a man is impervious alike to favour and disgrace, to benefits and injuries, to honour and contempt. And therefore he is esteemed above all mankind.” In his eagerness to combat the endless selfish squab- bling of his age, he possibly over-emphasized his thesis, when he declared for complete passivity, utter in- action: ‘‘ Who is there that can make muddy water clear? But if allowed to remain still, it will gradually become clear of itself. . . . A violent wind does not outlast the morning. A squall of rain does not outlast the day. Such is the course of Nature. And if Nature herself cannot sustain her efforts long, how much less can man! ” “The Empire has ever been won by letting things take their course. He who must always be doing is unfit to obtain the Empire.” Therefore: “Keep the mouth shut, close the gateways of sense, and as long as you live you will have no 156 CHINESE CULTURE AND CHRISTIANITY trouble. . . . Practise inaction, occupy yourself with doing nothing.” Our Western War-lords, however, worshippers of Woden and Nietzsche, today, might well learn from this old sage of Sinim: “He who serves a ruler of men in harmony with Tao will not subdue the Empire by force of arms. Such a course is wont to bring retribution in its train. : The good man wins a victory and then stops. He will not go on to acts of violence. Winning, he boasteth not. He will not triumph. He shows no arrogance. He wins because he cannot choose. After his victory he will not be overbearing.” Lao-tze Rebukes Confucius. Confucius, in the flush of his youthful schemes for reform, one day visited the aged sage in the capi- tal. Lao-tze’s reputed conversation at that time will further illustrate his teachings and the difference in standpoint of the two men. The young man, following, as he deemed, the examples of the ancients, urged that | injury should be met by justice. “Not so,” said the elder, ‘‘ but recompense injury with kindness.” “With what, then, will you recompense kindness? (Should we not) recompense injury with justice (i. e., punishment), and kindness with kindness? ” argued Confucius. “The good I would meet with goodness,” replied the older philosopher. ‘‘ The not-good I would also meet with goodness, for thus would I actualize good- ness. The faithful I would meet with faith. The not- ~~ — TAOIST TRADITIONS AND THAUMATURGY 157 faithful would I also meet with faith, for thus would I actualize faith.” To Confucius, still urging the ways of the ancients, Lao-tze further replied: “‘ Lord, those of whom you speak, the men and their homes, I suppose have alto- gether rotted away. Their words only are still extant. Moreover, if a sage finds his time, he rises. If he does not find his time, he wanders about like a pung plane (which grows on the sand and is carried about by the wind). I have heard that a wise merchant hides (his treasure) deeply, as if (his house) were empty. A sage of perfect virtue gives himself the appearance of being simple-minded. “‘ Give up your proud spirit, your many wishes, your external appearance, with your exaggerated plans. These are of no advantage to the sage’s person. This is what I have to communicate to you, sir. That is all.” The Tao-ieh Chin. Lest Lao-tze’s quietist naturalism and ultimate op- timism should be interpreted too far as selfish and pessimistic fatalism we quote further: “‘ The highest virtue is not (intentionally) virtuous, and on this account it is (deserving of the name) virtue. The lower sort of virtue is (anxious) not (to be) wanting in virtue, and therefore is not (true) virtue. The highest virtue does nothing, and therefore does not trust to (or rest on) any action. Virtue of the inferior kind (anxiously) acts and trusts to action.” Lao-tze living out his theory, ’tis said, finally gave up his position at court and decided to leave China for the west. Crossing a pass in the mountains, he was 158 CHINESE CULTURE AND CHRISTIANITY persuaded by the keeper, himself a philosopher, to commit his teachings to writing. This, tradition says, he did, calling his treatise, as might be conjectured, the Book of Tao and Teh; or, as it is usually trans- lated, the Book of Reason and Virtue. Then he left for the west and was heard of no more. Chwang-tze. One of his greatest and truest disciples was the bril- liant Chwang-tze, who lived a couple of hundred years later. He taught: “The way of heaven is not to act, and therein and thereby to be the most honoured of all things. The way of men is to act and so to be involved in trouble.” It is narrated of Chwang-tze that, true to his teach- ings, he forbade his friends to give his corpse inter- ment, saying: “JT will have heaven and earth for my sarcoph- agus. ‘The sun and moon shall be the insignia when I lie in state, and all creation shall be mourners at my funeral.” When his relatives further remonstrated, saying that the birds of the air would tear his corpse, he replied: ‘What matters that? Above there are the birds of the air, and below there are the worms and the ants. If you rob the one to feed the other, what injustice is there done? ” Later Misinterpreters. But it has been the fate of Lao-tze, as of many an- other philosopher, to be misunderstood and misinter- TAOIST TRADITIONS AND THAUMATURGY 159 preted. He has been distorted, despoiled, slain in the house of his friends. His protest by withdrawal from public affairs led others to urge the hermit life. His quietism was interpreted too much as a doctrine of laissez-faire. His wish to live wholly in keeping with the Way of the World led to a superficial investigation of nature. A rude alchemy, search for the transmuta- tion of metals, the elixir of life, and divination and incorporeity then followed in later centuries. Today, Taoism has degenerated into little more than a system of magic words and mummeries, charms and chants to fight demons, and its priests into credulous char- latans who foretell and forestall future calamities. We can trace these but briefly. Alchemy and Transformations. It seemed to some but a natural sequence to Lao-tze’s emphasis upon the Way of the World that they should seek more the secrets of nature. Be it logical or accidental, the records show that especially during the days of the Great Han dynasty, B. c. 206- A. D. 220, hundreds of those professing to be the dis- ciples of the old philosopher found their way out into the hills and caves of the earth, and sought by investi- gation, meditation, alchemy, purification, physical exer- cises and various potents to transmute nature at will and free themselves from the trammels of the flesh. A record of a few of these would-be disciples will show us more clearly their aims and pretensions than many abstract statements. (Cf. Mayer’s Chinese Readers’ Manual.) Hsu-sun’s mother dreamed that a phoenix dropped 160 CHINESE CULTURE AND CHRISTIANITY a pearl into her palm. It was the sign of an excep- tional birth, but in early days the youth showed no unusual traits. One day he shot a fawn and was so moved by the distress of the creature’s mother, as she licked its lifeless body, that he broke his bow and began to study. Later he showered blessings upon the people by healing diseases with occult preparations, subduing noxious reptiles and assisting the needy by the gold which he possessed the power of transmuting from inferior metals. At one place he caused water to gush from a rock, at another he conferred perpetual security on a devout believer by painting a pine on the walls of his dwelling. At length, when one hundred and thirty-six years of age, he was caught up to heaven with all his family, even the dogs and poultry of the house sharing in the ascension. Hu-kung, the Old Man of the Pot, also gave large sums to the poor from the money received for miracu- lous cures. He was accustomed at night to disappear from mortal view. His retreat was a mystery to all, until a man spying from an upper window found that it was the magician’s practice to withdraw at sunset to the interior of a hollow gourd which hung suspended from a door-post. Tieh-kwai Hsien-sen, the Man with the Iron Staff (his real name was Li), is said to have been instructed by Lao-tze himself, who at times descended to earth and at other times called his pupil up to heaven. On one occasion, when about to mount on high at his patron’s bidding, the pupil, before departing in spirit to voyage through the air, left a disciple of his own TAOIST TRADITIONS AND THAUMATURGY 161 to watch over his body, with the command that if, after seven days had expired he had not returned, his body might be dismissed into space. Unfortunately, during the sixth day the watcher was called away to attend the death-bed of his mother. Li, returning at the end of the seventh, found his body had disap- peared. At that very moment, however, a beggar was just dying, so the returning spirit entered the body of the lame and crooked beggar. In this shape the philosopher continued his existence, supporting his halting footsteps with an iron staff. Hwang Chu-pin, at the age of fifteen, led his flocks into the mountain. Entering a cave, he remained there for more than forty years. His brother one day met a wandering priest who said to him, ‘“‘ There is a shep- herd lad among the mountains.”’ Concluding that this was his long-lost relative, he made search and discov- ered his brother seated in a cave surrounded by blocks of white stone. On being questioned as to the where- abouts of his sheep the recluse uttered a sound, and the blocks of stone became at once transformed into vast flocks of living sheep. Chang-kwoh led an erratic life, performing wonder- ful feats of necromancy. His constant companion was a white mule, which carried him thousands of miles in a day, and which, when he halted, he folded up and hid in his wallet. When he again required its services he squirted water upon it with his mouth and the beast suddenly resumed its former size. The emperor summoned him to court, but the mes- sage had scarce reached him when, so the Taoists 162 CHINESE CULTURE AND CHRISTIANITY assert, he entered on immortality without suffering bodily dissolution. Hien Yuan-tsi appeared in the time of the Tang dynasty (A. D. 847). He was then reputed to be many centuries old, though he still retained the blooming appearance of youth. When he wandered in mountain solitudes in search of drugs, the fiercest beasts of the forest attended his footsteps to guard him from harm. With the herbs he gathered he wrought many marvel- lous cures. His cruse of medicine was inexhaustible and he had the gift of appearing in many places at once. Summoned before the emperor, he was mocked by one of the court ladies. Suddenly he caused her to be transformed from a lovely damsel of sixteen into a bent and wrinkled old hag. On her entreating pardon he caused her to return to her former shape. Methods of Acquiring Magic Powers. These illustrations will suffice to show the power over nature which these devotees of Taoism claimed, and are to this day reputed to have possessed. How, according to their assertion, are such powers attained? It embraced moral, physical, medical, and magic ele- ments. Let us illustrate again: Kwang Cheng-tze appears to have emphasized the moral side. He urged the ancient emperor Hwang Ti to cultivate complete serenity of mind and tranquillity of body, to disregard external sensations, to contemn worldly knowledge and pursuits and to withdraw him- self from worldly joys and sorrows. By this means the mortal frame would be sublimated into a perpetual longevity. TAOIST TRADITIONS AND THAUMATURGY 163 Hsu-yiu illustrates the same tendency. He was once offered an imperial position. Lest this should influence his worldly ambition, he is said to have washed out his ears. He was accustomed to drink, from the hollow of nis hand, the water of a brook that ran by his hermitage. A friend gave him a gourd which at times produced a sound pleasing to his senses, so he threw it away to prevent all contamination. Others again secured the secret directly from nature. Thus Han Wu had a famous vase in his palace to catch the dew. He hoped by drinking this to attain immor- tality, but the experiment seemed to have failed. Some were more successful and succeeded in secur- ing magic powers by eating the powder of mother of pearl. A very common lotion was made from the jade stone and is called in alchemy the Jade Beverage. According to the prescription, from the mountains pro- ducing jade stone a liquid flows, which ten thousand years after issuing from the rocks, becomes congealed into a substance as clear as crystal. If to this be added an appropriate herb it again becomes liquid and a draught of it confers the gift of living for a thousand years. Another concoction of this will give the power of incorporeality and of soaring through the air. The Philosopher’s Stone. The most prized and noted of these magic powers was the Elixir of Gold. This was the famous Philoso- pher’s Stone which was able to produce gold from baser metals and to confer the gift of immortality. This was a common belief in China a few hundred years after ‘Lao-tze’s time, that is, about 300-100 B, c, Indeed, it 164 CHINESE CULTURE AND CHRISTIANITY is possible that the Arabs received the idea from China and through them it spread to Europe, where it pro- duced such men as Bombastus Theophrastus Paracel- sus many centuries later. The basis of the elixir was usually cinnabar, that is, red sulphuret of mercury. The primitive alchemists found it easy, evidently, by a little heat to drive off the sulphur and collect the mys- terious globules of mercury, which readily gave the idea of the transmutability of all metals. This was further used as the outer elixir to accom- pany an inner preparation of mental and moral process whereby the body became freed from all impurity of earth and worthy of admission among the ranks of the genil. It would seem a simple process thus to secure such mystic powers, but before anyone is tempted to make the trial it should be added that other prescrip- tions declare that eight metals are required, and further that there must be some mysterious “ nine revolutions ” and “seven returnings.” In encourage- ment, however, it may be said that the results are very definite. Thus the divine elixir of nine revolutions causes those who swallow it to be transformed into white cranes. The drug, moreover, produced by the seven returnings and nine revolutions, if one half a potion be swallowed, confers perpetual longevity on earth, whilst the entire quantity gives at once the power of ascending on high among the genii. After all this it will be easily understood that Li Shao-chuin, one of the earliest adepts in alchemy, was readily believed when he declared at the court of Emperor Han Wu: “I know how to harden snow and TAOIST TRADITIONS AND THAUMATURGY 165 change it into white silver. I know how cannabar transforms its nature and passes into yellow gold. I can rein the flying dragon and visit the extremities of earth. I can bestride the hoary crane and soar above the nine degrees of heaven,” VIIl TAOIST DEITIES AND DEMONS ROM the foregoing it will be readily seen where Taoism secures its gods. It naturally worships these ancient mystics, who, it is claimed, became Immortals and are still able to ramble at will through the universe, aiding whom they will. This is especially true of the “ Eight Immortals,” deified, it is said, in the Mongol dynasty, and who are supposed to be un- usually powerful and compliant, appearing frequently on earth. Some of these worthies we have already mentioned. The feats of others are in a similar vein. Thus Lu Tung-ping, while holding office as a magistrate, re- ceived instruction in the secrets of alchemy at the hand of an immortal who lived over a thousand years before. Lu, influenced by Buddhism, expressed an ardent de- sire to convert his fellowmen to the true belief. He was exposed accordingly to ten temptations, all of which he overcame. Thereupon he was invested with the formulas of magic and a sword of supernatural power, with which he traversed the empire slaying dragons and ridding the earth of divers kinds of evil. He is especially worshipped today by the barbers. Lao-tze Worshipped. Lao-tze, of course, is also worshipped. He is given, 166 ee ee TAOIST DEITIES AND DEMONS 167 naturally, the highest seat in the pantheon, on an equal- ity with two other “‘ Pure Ones.” Indeed, he is now said to have had many incarnations before he appeared on earth during the Chow dynasty. Some works even aver that he is the incarnation of the Great Original Principle of the World. This is sometimes shown in temples by placing a figure of his former self to his right, represented as a very aged and high-browed man, and behind and about him the mystic symbols of the eight diagrams and even the spots said to have been seen by Fuh Hsi on the Dragon-Horse. Innumerable Minor Gods. This tendency to deify the forces of nature is seen by the creation of Five Old Men, that is the five plan- ets. These, as previously explained, are said to have appeared at court in the tenth year of the famous Em- peror Shun, B. c. 2255, and to have assisted him by counsels until his abdication many years later. The sun, moon and stars are also similarly deified. Some of these latter form the gods of rain, fire, thun- der, etc., so often seen. To these must be added the deification of heroes and other characters in history, some real, some fictitious. In the great province of Szechwan one of the most famous of these is Li-pin, who is said to have con- structed, about the third century B. c., the great irri- gation system which makes the province so remarkably productive. As Chwan Chu, the Lord of the Streams, he is worshipped all over the province of Szechwan and elsewhere in China. His temple at Kwanhsien, now alas! largely destroyed by fire, where the river first 168 CHINESE CULTURE AND CHRISTIANITY divides, is said to have been the finest in China, and especially in August was thronged with worshippers bringing their thanks and petitions for a bountiful harvest. Prolonged theatricals were also given be- fore him at that time and other honours showered upon him. But the list of Taoist gods seems practically inex- haustible. Each trade, such as carpenters, masons, barbers, tailors, etc., has its special presiding spirit. There are gods of wealth, of medicine, of the kitchen; gods of horses, cows, sheep, snakes, grasshoppers; groups of gods, such as the Forty Masters; the Twenty-five Gods who prevent murder, robbery, forni- cation, falsehood, drunkenness—five to each; then there are the six gods of lice, the goddess of fornica- tion, the god of manure, star gods, good and evil; and many animals such as the tiger and crane who carry immortals, the goat which heals diseases of all sorts by rubbing its image, the dog that ate a part of the immortal elixir, and the hare which mixes the potion under a willow-tree in the moon. Only Kiang Tai- kung, who, it is said, was caught up and secured at the Kuen Len mountains a list of the gods and their various duties, could enumerate them all. (Cf. Du- Bose, Dragon, Image and Demon.) The Pearly Emperor. We must, however, before leaving this division, men- tion the chief god of all. One would naturally suppose that this would be Lao-tze, but this is not the case. It is the great Pearly Emperor. Lao-tze, himself, with the other two Pure Ones, whom he is said to have TAOIST DEITIES AND DEMONS 169 created, sits back in perpetual peace and entrusts all government to the Pearly Emperor, who is thus the active ruler of all things in heaven and earth. Ac- cording to tradition, the Spiritually Precious, the sec- ond of the Three Pure Ones, blew his breath upon his jade sceptre, which changed into a human being and entered the body of a queen. When the young prince born later came to rule, he took all the gold of the treasury and gave alms. He soon resigned his royal estate and became a hermit for one hundred years. The next two hundred, he spent in philanthropic arts. Then he became a pupil of the Spiritually Precious and later a humble immortal, till, upon his thousandth birthday, he was made god of heaven, earth and men. History, however, says he was a man named Chang, a magician, to whom an emperor in the T’ang dynasty gave the title of Pearly Emperor. As his popularity has grown the people have gradually given him his present exalted name and place. The Pearly Emperor has naturally his courtiers. He has thirty-six ministers and two chief assistants, one of whom has three heads and six arms, the other, four heads and eight arms. The chief minister is Tsung-chih, whose chief assistants are the snake and the turtle, always seen by his side or at his feet. He was a most precocious youth. At ten he understood the classics in one glance. At fifteen he left home, going to the Snowy Mountains to become a hermit, but could not endure the cold. On his return home he met an old woman grinding a crowbar. He asked what she was doing? 170 CHINESE CULTURE AND CHRISTIANITY. “Oh, I’m grinding this crowbar into a needle,” she replied. ‘‘But how can you accomoplish such an arduous undertaking? ” “Oh, one can do anything with patience,” she an- swered as she continued her work. He continued his struggles, and after forty-nine years longer in the hills became an immortal, and secured his present position. Attaining Immortality. We have seen, so far, something of how the Taoist system arose in a doctrine of opportunism living in keeping with the Way of the World. This we saw developed into a crude study of nature and ramified into alchemy and a quest for a form of immortality, which, in turn, has largely given to Taoism its pan- theon. It was this quest for immortality or incorpo- reality, then, that for centuries in the palmiest days of Taoism became its ruling passion. It is, after all, a great human quest with a special development. We have described only one of its roads. In its later development it had, at least, five. These vary, na- turally, according to the degree of “immortality,” | attained through magic lotions, physical exercises and self-culture. With the magic lotions we have already dealt suf- ficiently. The physical exercise consisted usually in the simple process of inhaling more breath than one exhaled. Self-culture in turn meant the freeing of the mind from all forms of evil desires. One prescription reads: ‘‘ When the passions are perfect one will desire ne ee ee, ee a Se ee ee ee ee eS se, oo 0 eee rs Be ee ne a es, a I ee ee. ee TAOIST DEITIES AND DEMONS 171 no evil, when the breath is perfected one will desire no food, when the spirit is perfected one will desire no sleep, when all three are perfected one attains to in- corporeal immortality.” Another system which also speaks of three precious things in the process denotes them as the fecundating fluid, the breath and the saliva. The first is to be drawn upward, the second is to be inhaled more than exhaled, the third is to be swallowed. The first unites gradually with the breath, these with the saliva and all three form an invisible spiritual child within the body of the man. This immaterial child grows larger and larger, slowly finding its way along the individual’s spine to the head. Then it may gradually gain power to go out of the body and return again at will to its home. It must, however, in these earlier stages, be very carefully protected when out on these initial flights, as it is liable to be devoured by devils. When still later this spiritual child becomes as large as the original body of the person who has given it birth, it can leave its home at pleasure, travelling where it will. Eventually the human body is wholly discarded and, according to its degree of attainment, it joins one of the various orders of celestials. The Five Degrees of Immortals. As already noted, there are five kinds or grades of these immortals. Let us study them more fully. First, there are the demon immortals. These are the disem- bodied spirits of those who have died in the ordinary way, having lived evil lives and made no pretense or effort at attaining immortality, They find no resting- 172 CHINESE CULTURE AND CHRISTIANITY place in the abodes either of man or of immortals. They are denied alike metempsychosis and eternal bliss. Thus they wander about the world, sometimes singly, sometimes in plundering bands, a constant menace to mankind. Here, doubtless, Taoism has been largely following Buddhism, and has provided a hell for such, but only the worst are imprisoned there. The legions of others ramble about the world doing all manner of depredation: Demon Immortals. They are, however, by hypothesis, subject to the gods, and the priests, who have authority from the gods. But, like the robbers and wicked in the land of the living, they have many ways of evading the hand of other-world justice. Indeed, the gods fre- quently employ them as agents to punish individuals who despise, deny or defy the power of their celestial sovereignty. ‘This, as we shall see later, places great power in the hands of the priests, who are, as it were, the lawyers who alone can make matters right with the courts above. The first emperor of the Min dy- nasty, himself an ex-priest, fearing that the tens of thousands slain in the bloody revolution which he headed might return a hungry horde to haunt his newly-founded dynasty, ordered three feasts a year for them, in April, August and November. Later, these feasts were made to include all “ orphan spirits,” that is, those having no posterity in the land of the living. At such times the priests, to feed these, take a bowl of rice and throw it out grain by grain. This may seem meagre food for such needy myriads, but it TAOIST DEITIES AND DEMONS 178 is readily explained that each grain becomes multiplied indefinitely in the other world. The throats of the spirits, too, it must be understood, are small like a hair. Indeed, only the chanting of prayers by the priests enlarges them sufficiently to allow the spirits to swallow, readily, the tiny grains flicked forth with finger and thumb for their sustenance. Demon New Year. From the first to the fifteenth of the seventh moon is one of the great feast-times for these devils or dis- embodied spirits. Just as the first to the fifteenth of the first moon, that is New Year holidays, is the great time of rejoicing in the land of the living, so the cor- responding time just half a year later, the beginning of midsummer, is a time of feasting in the land of darkness. Then all the demons in hell, however hideous, are apparently let loose for a season. At this time the people in the land of light make special preparations, and before every door piles of cash-paper and gold and silver sycee are burned, thus sending over presumably potential millions in money. The temples are also crowded and thousands of dollars’ worth of paper is consumed, all, of course, to be turned into real gold, silver and copper cash in the world of darkness, and appease the greedy, hungry demons. Who would dare to defy their power, or risk their wrath by withholding his contribution? And who knows but he, himself, will be such a shade some day? Human Immortals. The second kind of genii includes those of the human 174 CHINESE CULTURE AND CHRISTIANITY kind. They are the souls of men who have succeeded in freeing themselves from infirmities of the flesh and perturbation of spirit. After death they go to live in the land of shades. This, we have seen, is just a dupli- cate of the land of the living. It has presumably all the eighteen provinces, their former-type rulers, such as viceroys, prefects and county magistrates. It has also a swarm of yamen runners, just as on earth, who are ever seeking to grind the faces of the poor and unwary. For their support these dwellers in the shade land are ever dependent upon the living. This, we have also seen, has a profound effect upon ancestor worship which as we have already stated Is, in many ways, truly the real religion of China. The Third Degree. The third stage consists of those who have attained to immortality while in this present world, but not to the higher degrees. They are free, as described above, to leave the body of flesh and wander at will upon the earth. They usually live among the mountains in solitude and splendour. There are, for example, what are known as the Ten Cave Heavens, supposed to be great caves in some of the sacred mountains of China. There, these genii congregate and pass their days freed from the flesh, its limitations and its lusts. The fifth of these Cave Heavens, we are assured, is at Kwan- hsien, at the head of the ancient irrigation system of’ the province of Szechwan. Deified Genit. Those of the fourth degree are deified genii. These have bidden farewell to earth, and have departed to TAOIST DEITIES AND DEMONS 175 roam among the islands of the blessed. There are, at least, three of these famous islands. They are said to be located somewhere in the Pacific, away to the east of China’s coast-line. One island, Ying Chow, we are informed, is over one thousand miles square. The sesame, upon which the genii feed, grows there. From a great jade rock flows a spring resembling wine. One draught of this gives eternal life. Another island has shores strewn with gems whos lustre nourishes the genii there. In the reign of the celebrated First Em- peror, 250 B. C., an expedition was sent in search of these islands. It was composed of a large troop of young men and maidens and is said to have reached the shores of the islands, but a strong wind drove it back. Celestial Gods. Those of the fifth degree are celestial gods. They have attained to consummate purity and perpetual life in their heaven. There they inhabit the nine degrees of heaven. These are sometimes represented as rising in circles high above the earth. At other times, they are identified with the palaces of the famous Western Royal Mother. She lives in the Kuen Len Mountains to the west of China and is at the head of troops of genii. Here is located a lake of gems, and a peach-tree the fruit of which confers the gift of immortality. There the ‘“ four great rivers ” take their rise. Around the base of the mountain-chain flow the blue river, the white river, the red river and the black river. Report says their abode has walls piled in nine-fold gradu- ations to a height of ‘‘ eleven thousand miles, one hun- 176 CHINESE CULTURE AND CHRISTIANITY dred and fourteen paces, two feet and six inches.” Within the vast enclosure grow trees and grain. These include various jade trees, trees of pearls and the tree of immortality. The grains are sesame and coriander, which genii use instead of the ordinary foods of mor- tals. There are also twelve wondrous towers built of the five coloured jade stones. The Western Royal Mother. In this fairy region the Western Royal Mother has at times entertained even Emperors and other regal personages, summoning them to her presence by means of her two azure-winged bird-messengers. Here, too, comes, at stated periods, her husband, Duke Wood, who rules as Lord King of the East, as she does Queen of the West. This search for transmutation and attainment to the ranks of the genii is rarely found today. ‘The phrases, ’tis true, are still with us, and one hears much of “long life that ne’er grows old” and the magic medicine which gives incorporeity. Indeed, some may still be met searching such medicine in the mountains, but it is a rare thing to find a really philosophical fol- lower who by purity, breathing, physical exercises and magic lotions hopes to attain to the ranks of the immortals. The Taoism of today may be largely summed up in four factors, namely, gods, demons, people and priests. Of the gods we have already spoken suffi- ciently. They comprise, as seen, beings innumer- able, in origin, animal, vegetable, mineral, historical and imaginary men, heroes and personified princi- TAOIST DEITIES AND DEMONS 177 ples, all, presumably, organized and subordinated in endless ranks and functions to the great Ruler, the Pearly Emperor. Demons. The demons, too, are endless in number. They may appear suddenly in any place, singly, or in pairs, dozens, droves or myriads, and are constantly preying upon humanity. At times they come employed by the gods to punish mankind. More frequently they are working their own nefarious wills. Thus there is ever an intermittent war between the world of men in the land of light and this world of demons from the land of shades. They, in the darkness, can readily see us and all our movements. We cannot recognize even their presence till the attack is launched. For this they use with impunity diseases, plagues, pains, boils, blindness, winds, fires, floods, thunderbolts, drought, in short any and all of the ills and trials to which humanity may be subjected. Is it strange that the masses of mankind in China live in constant fear of offending these hordes of heartless enemies? Wretched humanity that they are, who shall free them from the thraldom of such tormentors? Is there, then, no hope? The answer is, the priesthood. As the heavens are above the earth, as the Yang is above the Yin, so the gods are above the demons and can, if they will, control them. Could every afflicted one go personally to a god and seek aid, that would indeed be a simple matter. But there seems to be no such short method of approach to officials in the land of either light or darkness in the Orient. You must 178 CHINESE CULTURE AND CHRISTIANITY know definitely who the responsible official is, where to approach him, what clothing to wear, what language to use, what fees are to be paid, when your case will probably be heard, what underlings must be bought over and endless other subsidiary matters. This is just the peculiar province of the priest. He is an active agent of the gods, is perfectly familiar with all the forms of pleading and court ceremonies so that he can not only reach the presence of the power desired, but almost command that power at will. For the priest gets his power from the Taoist Pope, and the latter is the Emperor of all the Earth in ruling the affairs of demons, quite as the Emperor of China is (or was) for men. Each in his own sphere is equally the representative of heaven upon earth. The Taoist Popes. Tradition would have us trace this peculiar power of these Taoist popes far back into early history. The son of the builder of the great wall, the unfortunate Second Emperor (221-209 B. c.), was a weakling. He was easily overthrown by the House of Han. One of the chief counsellors of the latter, in their triumph, was Chang-liang. He, however, refused to accept either office or honours on the ascension of the new dynasty, saying simply that since with “ three inches of tongue” he had attained the dignity of counsellor to his sovereign, he desired no further glory. The secret of his wisdom lay in a mysterious book received, one day, from an old man whose sandal he had re- turned. Chang, therefore, retired to pursue further TAOIST DEITIES AND DEMONS 179 the doctrines there learned, and to seek the path of the genii. The attainment of poutifical glory was, however, denied him, being reserved for his reputed descendant of the eighth generation, one Chang Tao-ling, also known as Chang Tien-si, that is Chang, the Preceptor of Heaven, later to be styled the first of the Taoist popes. This descendant is said to have mastered the doctrines of Lao-tze at the age of seven and to have soon become familiar with the philosophy of divination. Refusing all offers of official position, he early retired to the mountains of the far Western province of Szechwan. Here he lived at the famous Chin-chen mountain and cave, not far from Kwanhsien, the source of the great irrigation system of the province. Here, also, he devoted himself anew to the study of alchemy and to cultivating the virtues of purity and mental abstraction. Thanks to instruction conveyed in a mystic treatise supernaturally received from the hands of Lao-tze himself, he secured the elixir of life. He did not swallow it at once, however, but journeying far eastward to the Dragon-tiger mountains in the province of Kiang-si, lived to the ripe old age of one hundred and twenty-three. Finally, he swallowed the magic lotion and ascended to the heavens to enjoy the bliss of immortality. Later generations have crowned him as the head of Taoism on earth. His soul is said to descend, gener- ation by generation, to one of his descendants, who is thus his successor. Large tracts of land have been granted the family, and there among the hills they have 180 CHINESE CULTURE AND CHRISTIANITY lived in semi-royal state. The present pope cannot, as did the first pope, leave his body and fly at will all over the earth and even up to heaven into the presence of the Pearly Emperor. But he still retains his re- nowned ancestors’ seals of office, his magic sword and his right to write charms which subdue demons, monsters and evil-star influences in heaven, earth or hell. ‘These powers this pope-potentate can, of course, in turn bequeath in measure to all Taoist priests and others who come to him and properly and persuasively seek his aid. The advent of the Republic has considerably curtailed this power, yet thousands of the priesthood from all parts of the land still seek out this mystic spot in the mountains or wherever the pope is found and, returning to their temples, live armed for life with seals, swords and charms which cast out all manner of creatures of darkness and incidentally bring in the necessary cash to their possessors. Charms. The charms themselves naturally ape decrees of emperors. ‘They are made up of ordinary characters, usually greatly distorted or symbolized, with, at times, the image of a god depicted above and his signature below. They are thus mandates from the Pearly Em- peror or other high authority to demons, to flee at pain of punishment or death from the spot or person they are troubling. Written upon royal (yellow) paper with, if possible, an official pen or pencil, they are to be properly hung over beds, doorways, bridges, worn about the person, burned, or stewed and eaten, accord- TAOIST DEITIES AND DEMONS 181 ing to the instructions of the initiated priest or pos- sessor. If such do not bring positive and timely results, then there is always the rather more expensive but naturally more efficacious way of calling in a corps of priests who will with their swords and charms and incantations work on diligently for days, until the demons or their presumed victim or his funds have departed. The Buddhists, too, have their charms. Indeed, it is often impossible to say which charms are Buddhist and which Taoist. But the Buddhist priest usually keeps more strictly to his temple and waits for invi- tation. Not so, many of the Taoists; being less in respect than their Buddhist confréres, they do not hesitate to canvass for custom. The Priests a Menace. Readily recognized by their wide-brimmed crown- less hats, through which the hair, done up as a top- knot, protrudes, these wanderers may be met in city, town, or far-scattered country by-paths, visiting from house to house, selling charms and seeking openings. Even were this all, the danger would be serious enough, as they are a constant source of superstition. But they do much more. They are the source also of wide- spread stories, all looking to the stirring-up of unrest and uncertainty and thus the increase of their wretched trade. To this end not only are rumours started, to be rehearsed and enlarged by ever-increasing hearsay, but placards are actually printed and posted or scattered broadcast upon susceptible human soil. Following is a sample of such literature. It is a strange mixture of 182 CHINESE CULTURE AND CHRISTIANITY Buddhism and Taoism, and illustrates how these two religions are often almost inextricably commingled today. It is introduced by three mystic characters, to show its high authority, and is entitled: ‘“‘ Words That Save! ”’ A Priestly Proclamation. “The holy god Kwan-ti (god of war) has himself written that during the present year one-seventh of the people will die. This report of the plagues that are about to sweep over the earth has moved to deep concern the Goddess of Mercy, and a way is hereby given whereby people may avert calamity. Those who distribute one of these notices will avoid the calamity due to fall upon one person. Those who distribute ten of these notices will avert the calamities due to fall upon ten persons. Those who distribute one hundred of these notices will avert the calamities due to fall upon one hundred persons. People who see these mystic characters and fail to distribute them will afterwards die through vomiting blood. These charmed characters have been written in Peking by the Hon. Tung of Nanking, and sent to every province and city. “Those who disbelieve these words will wait and see. Those who believe will find that during the eighth and ninth months people will die without number. Later, in the tenth month, the hens will desist from cackling and the dogs from barking (that is, these ani- mals, which usually are so brave as to try to frighten off demons at night, will be overawed), and at mid- night there will be heard the ceaseless call of goblins TAOIST DEITIES AND DEMONS 183 issuing from all quarters. By all means, answer them not, lest calamity overtake you. ‘“‘ Later, at noon on the ninth day of the moon, the god of plague will descend on the earth, and search out good and evil men. The good will receive blessing, while the evil will be overtaken by calamity. Those who on the first and fifteenth of the moon practise vegetarianism, chant the Buddhist classics and per- form good works may obviate all punishment for wickedness and be at peace. The holy gods have also prescribed a medicine, viz., Chai-hu 4 oz., and raw ginger, three pieces to be boiled together and drunk as tea. In addition, take cinnabar and with it write these three magic characters and post them on the outside of the door. All who see these should cherish them in their hearts and by no means regard them as heedless words. Ten Woes. Then follow the Ten Woes: “Woe I. The gods are restless. Woe II. Shantung province is ill at ease. Woe III. Disastrous floods will visit the western provinces. Woe IV. Wolves will ap- pear in all parts. Woe V. Disorder reigns in the prov- ince of Kiangsi. Woe VI. Half the population are about to die. Woes VII and VIII. Unfit for trans- lation. Woe IX. The roads are devoid of pedestrians. Woe X. Trouble is in store for the year. Paste these characters outside the door.” With this Proclamation we may close our study of Taoism. Started by a traditional lover of harmony, who thought to live near to Nature’s heart, later gener- 184 CHINESE CULTURE AND CHRISTIANITY ations of its adherents have drifted into pantheism and polytheism and in these later days into pandemonism. The present contribution of Taoism is well told as above—‘‘ Midnight—there will be heard the ceaseless call of goblins, issuing from all quarters.” IX CONFUCIAN SOURCES AND SAGE ETWEEN three and five thousand years ago, men were already thinking high and holy thoughts in Eastern Asia. The era began a thousand years before Abram came forth from Ur of the Chaldees. It had closed almost a thousand years before our ancestors in Western Europe entered the records of written history. It contains a unique cre- ative period and one which the Chinese people once believed marked the climax of their greatness. It has been to them for centuries the golden age, the time of times when Heaven sent down special revelations to men, sages ruled with infallible wisdom, and righteous- ness, utmost peace and prosperity prevailed among the people of the Celestial Land. Three Traditional Emperors. The era commences with Fuh-hsi (s. c. 2852), who is credited with teaching the people hunting, fishing, and the rearing of animals. He also ordained mar- riage, organized clans, introduced family names and invented stringed musical instruments. The secret of his greatness is declared to be found in the revelation given through the eight diagrams (concerning which we have written in an earlier portion of this work), brought to him on the back of a dragon horse rising 185 186 CHINESE CULTURE AND CHRISTIANITY from the Yellow River. This sage ruler reigned one hundred and fourteen years. His successor was Shen-lung, the patron of agri- culture. He planted the five kinds of grain, and in- vented the plough. He also tested all kinds of plants for medical use, and opened markets for the inter- change of goods. Then, after an interval, comes Hwang-ti (a len 2697), the Yellow Ruler. His works are many. He taught the people writing, dyeing, the making of boats, and the use of the compass, using the latter to guide his soldiers to battle in a dense fog. He cast metal as money, yoked cattle and harnessed horses, and had his wife teach the people the rearing of silkworms and the weaving of garments. He is also said to have mapped the country, divided it into provinces and even subdi- vided all into sections of nine plots, eight for the people and a central one for the government. Works on ancient medicine date from his reign, and here we have the first record of a temple built for the worship of God. Today, however, he is possibly best remem- bered as the originator of the sixty-year cycle, accord- ing to which the Chinese have reckoned time. Indeed, there was an attempt made, at the time of the revolu- tion, to have all Chinese reckoning date from his age. Seven of China’s Statesmen Sages. These three great emperors and their times are, however, usually looked upon, even by scholarly Chinese, as largely traditional—as an attempt to trace the origin of things. It is when we come to the times of the great rulers, Yao (8, c, 2356-2255), Shun (Bs. c. CONFUCIAN SOURCES AND SAGE 187 2255-2205) and Yui (B. c. 2205-2198), that fact super- sedes fiction, and Chinese history truly begins. These, with such successors as King Tang, first of the Shang dynasty, (B. c. 1766-1122) and King Wen, King Wu and Duke Chow, founders of the Chow dynasty (B. c. 1122-255), are the high names in Chinese history and the heroes of its golden age. Their words and deeds fill the ancient book known as the Shu Chin, or Book of History. We cannot interpret better their age than by allowing that record to speak for them: The Emperor Yao. “In reference to the Emperor Yao, it is said, that he was exceedingly worthy, pious and intelligent. His actions and thoughts were well composed, sincere, courteous and yielding. [Thus his family] reflected their virtues in equal degree upon all the people of the empire, and this extended from his own people to the various neighbouring states. [His own son proving unworthy] he resigned his throne to Shun, [a poor but filial farmer boy] to whom he gave his two daughters in marriage.” The Emperor Shun. “Regarding Shun, it is said, that he was in all re- spects an embodiment of the glory of Yao: profoundly wise, accomplished, brilliant, adaptable, reverential, sincere and righteous, by which modesty and virtue he came into recognition, and was appointed to office. ‘Tn five years he made one inspection of the terri- tories, and the host of chiefs had audience on four occasions to make report and declaration verbally. Shun intelligently examined their merits, and gave 188 CHINESE CULTURE AND CHRISTIANITY carriages and robes to those of distinction. He gave orders respecting criminal punishments and _ banish- ments, modifying these, and directed that the whip should be used for punishing officers, the birch rod for students, and regulated fines. Inadvertence and mis- fortune he ordered to be forgiven, but that the incor- rigible offender should be punished to the extreme. “** Be kind to the far-off and utilize those that are near,’ he said. ‘Be kind to the virtuous, faithful to the just, and eradicate the perverted man. Then even the barbarians will lead one another into submission to you.’ ” History further records of this ancient worthy that he had a board hung up before his palace gate upon which anyone might inform or memorialize him, and a drum which they might beat in appeal for justice. He is also said to have instituted triennial examinations — for promotion or dismissal. Shun, as did Yao before him, considering his son unfit for rule, set him aside and chose in his stead as his successor one Yu, having the latter well trained and tested before his death. The Emperor Vi. Yu therefore succeeded Shun, but first waited three years to see if the people preferred the latter’s son. The following conversation between Shun and Yu reveals well the thought of these worthies: ‘When a prince feels the responsibility of his posi- tion,” said the great Yu, “and when a minister is affected with the obligation of his office, the govern- ment will be just, and the people will be virtuously disposed,” ee ——— re eee ee ee Oe ae CONFUCIAN SOURCES AND SAGE 189 “Undoubtedly,” replied the Emperor Shun. “In fact, if you could carry out this excellent doctrine, there would be no merit hidden away in the wilderness with neglected worthies, and all districts would be at peace. But it is necessary to have regard to all, giving up your own objects for the purpose of attending to the needs of others, and refraining from the oppression of the poor and wretched. Only the Emperor Yao could do this.” “ Oh, your majesty,” Yii continued, “ take into con- sideration that good government consists in nourishing the people, and that all virtue is in good government. Advance virtue, increase commodities, promote gener- ation, and create union.” “True,” replied the Emperor. ‘“ The ground being tilled, Heaven will complete the work. “By punishment you aim at the cessation of pun- ishment. The people are brought into accord by moderation. “The Kingdom being in want and misery, the reve- nues come to an end forever. Thereby from the mouth may proceed goodwill or the taking up of arms. “Only virtue can compel Heaven, and there is no distance to which it cannot reach. Fulness is predis- posed to reduction, and humility to increase. This is the way of Heaven.” Of the great Yii it is further related that he hung up five different instruments before his palace gate, that all might command his attention in case of injustice, that during one meal he was ten times interrupted, and that while washing he had three times to bundle 199 CHINESE CULTURE AND CHRISTIANITY up his hair in order to relieve the people. One, I-ti, the inventor of sweet spirits, was banished because Yiti considered drink a danger to coming generations. He wept over criminals, and had money cast to redeem children sold by their parents for want of food. To these praiseworthy and practical sentiments might be added those of Yii’s noted minister Yih: “‘ Make use of the talented and do not hearken to the voice of the traducer: Root out the wicked without hesitation. Do not contravene the right in order to’ gain the plaudits of the people, and yet do not oppose the people in order to indulge your own desires. Be neither indifferent nor incapable, and the barbarians on all sides will acknowledge your sovereignty.” The Tyrant Chie. The great Yii, following the example of his prede- cessors, is said to have also wished to set aside his son, and to appoint this minister Yih as his successor. For some reason not fully explained, however, the people chose the son, and thus the principle of hereditary gov- ernment ensued. For a time all went well, the rulers keeping faith with their fathers and their people. But in a little more than four hundred years, the court was the scene of utter sin and crime. The then reigning Emperor Chie was a slave to wine and women. For one of his wives he built a chamber of precious stones, ivory porticoes, marble terraces, and a jade bed. He revelled in luxurious music, mountains of meat, and a lake of wine whereon boats moved and three thousand persons drank like cattle at the beating of a drum. Later he even built a night palace where male and CONFUCIAN SOURCES AND SAGE 191 female lived promiscuously. Thus engrossed in vice he rarely attended to state affairs, and rebellions arose throughout the land. It was inevitable that this (the Shia) dynasty should end. Emperor Tang of the Shang Dynasty. A new dynasty, the Shang (B. c. 1766-1122) was ushered in by the Emperor Tang. On his accession his minister Chung presented the following apologetic for the action of his master in dethroning the tyrant: “The ruler of Shia confounded virtue, and the people were affected with misery and wretchedness. Heaven, therefore, conferred on our King (Tang) the courage and wisdom necessary to establish a correct standard for the several states, and to continue Yuw’s anciently practised regulations, and that because he has followed the old established maxims and reverently obeyed the decrees of Heaven. “Let the King not be too familiar with music and women, nor store up wealth and taxes. Let him but deal with the people as with himself, and in correcting wrongs let him not be sparing. “‘T have heard that it is said: ‘He who can find for himself an instructor will prevail, but he who accounts others as his inferiors will be wiped out. A good bor- rower will have much wealth, while the self-user will be reduced.” King Tang himself, in his announcement, spoke thus: “‘ Tmperial Supreme Heaven has conferred on these, the lower people, the path of moderation, so that they have preserved the invariable dictates of Nature. But 192 CHINESE CULTURE AND CHRISTIANITY a ruler is necessary to enable them peacefully to con- tinue in the path of righteousness. Do you, my people, all be righteous, and I shall not dare to disclaim you. Should error rest upon my own person, I shall not pre- sume to exonerate myself, but will submit to the judg- ment of the Supreme Will.” For six hundred and forty-four years this dynasty ran its course, with monarchs wicked, worthless or worthy according as*they forsook or followed these high ideals. One of the worthy we find addressing his people as follows: ‘““Of old my predecessor, King Tang, having toiled for your fathers and ancestors, rendered you collec- tively my cherished people. But if you have evil thoughts in your minds, my predecessors, who com- forted your ancestors and your forefathers, and fathers themselves, will cut off and reject you, and will not redeem you from destruction.” Of one of the worthless, we read that an old minister of state banished him for three years to mourn and meditate at the tomb of his great ancestor Tang, until he might learn righteousness. Of one of the wicked, it is reported, that he had an image made, calling it the Spirit of Heaven. A man had at times to personify it playing chess. When los- ing, the unfortunate was executed, a bag filled with his blood and hung up. Then the Emperor shot arrows at it, Saying that he was shooting Heaven. The Tyrant Cheo-sin. There were days when the kings tvalked not in the ways of their fathers, and again the destruction of the CONFUCIAN SOURCES AND SAGE 193 dynasty drew near. It came in the days of one Cheo- sin. He added to the extravagances and immoralities of the last of the Shia dynasty, the utmost cruelties. Men were forced to carry red-hot irons, and climb a smooth, greased brass column so as to fall into a coal- fire underneath. Ministers who remonstrated were pickled or ground into mincemeat. Pi-kan, who per- sisted in exhortations to good, had his heart cut out and examined to see if it had the proverbial Seven Openings of the sage. The Famous Chow Dynasty. The famous Chow Dynasty (1122-255 B. c.) fol- lowed. We can give space but to a few sayings of the great King Wen, King Wu and Duke Chow, father, son and statesman who introduced the new régime. “‘My people induced young men to delight in the produce of the earth, for their hearts were good,” King Wen said. “ They attentively listened to their fathers’ abiding instructions, so small and great virtues were with these young people one and the same thing. “The ancients have a proverb which says: ‘ Men should not use water as a mirror, but should take man- kind as such.’ ” “‘Heaven’s views may be known from our people’s views, and Heaven’s decisions from the decision of our people.” (Vox populi, vox Det.) Chronicles of Duke Chow. Duke Chow thus points out a secret of discord: “Let our ruler observe that among the lower people, the parents strenuously bestir themselves in hus- bandry. But their children, not knowing the diffi- 194 CHINESE CULTURE AND CHRISTIANITY culties of such work, indulge in leisure, and after acquiring loose language, become dissolute, or despis- ers of their parents, saying, ‘ These old folks know not what knowledge is.’ “The decrees of Heaven are no easy matter, and the will of Heaven is difficult to determine.” Such are some of the doings and doctrines of those early days of China’s history. We have quoted them at some length, for they were later to become chief among the Sacred Scriptures of her scholars and rulers. Did space permit, we should also quote from the Book of Poetry, the Book of Rites, and the Book of Change, as these also formed the sources from which Con- fucius drew his information and ideals. But these Books of History quoted probably influenced him most profoundly. His influence, in turn, has made them mirror a Golden Age. No books of Kings and Chronicles have therefore ever borne more weight with a nation’s destiny. This was mainly due to the work of the great Sage. We turn to trace his history. Confucius, the Statesman Sage. Kung-fu-tze, that is, the statesman-philosopher Kung,: latinized by the early Jesuit missionaries as “‘ Confucius,” was born in 551 B. c., in the district of Chang-ping (prosperous plain) in the small state of Lu, part of what is now modern Shangtung, a province of northeastern China. His father, we are told, was a military officer, a man of unusual strength and stat- ure. Nine daughters are said to have been born to him by a first wife and a crippled son by a concubine. In advanced years, he still longed for a strong son and CONFUCIAN SOURCES AND SAGE 195 heir. Accordingly, when over seventy, he married the youngest of three sisters of the Yen family. The new alliance was gladdened by the arrival of a boy-baby, whom they named Kiu, in consequence of the “ hill- like ” protuberance on his forehead. Such, briefly, is the birth-story of the future sage. A loving tradition has woven many strange tales about his mother and his own early days, as has been the case with others. We may, with profit, pass by these myths for the more wonderful record of his real life. Of his youth little is known. His father died when he was but three; but his mother seems to have given him the best education possible in his day, namely, the study of his nation’s history, poetry, philosophy and music. Thus “ he grew in stature and in wisdom ” under her loving guidance. At nineteen he married and the following year a little son was born whom they called “ Kung-li,”’ that is, ‘‘ Kung the carp,” in honour of a present of such fish from the ruler of his native state. The Commencement of His Official Career. About this period, he engaged in official duties as controller of public granaries, probably his first public position. It is at this time, also, that we find him sur- rounded by a school of young men, who enrolled them- selves as his pupils, and fellow students of the words and ways of the ancients. This union of study, teach- ing, and public service was to be his life work. His rise, however, in official rank was not rapid. At fifty, he was still but the magistrate of a town. However, the foundations of his future successes were well laid. 196 CHINESE CULTURE AND CHRISTIANITY By applying his principles he is said to have wrought a marvellous reformation in the manners of the people. » The ruler of his native state, Duke Din, raised him to the position of Minister of Works, and later to the high office of Minister of Justice. Reforms His Native State of Lu. In this latter position, Confucius’ plan was to strengthen his prince, as the centre of power and weaken the great families of his domain. Before being seven days in office, some traditions say, he had exe- cuted one Shao. Thus with a policy learned from the ancients of encouraging the good and punishing se- verely and speedily the evil, the state of Lu was soon reformed. One person, we are told, used to give his sheep much water to drink before bringing them to market. Another winked at the misconduct of his wife. A third was extravagant beyond measure. Those who sold cattle and horses held them for high prices. All these things were done away with in the course of three months, and so great a change in public morals was effected that articles dropped on the road would not be appropriated. Male and female walked separately on the roads—the former aiming at hon- esty, the latter at modesty. A Wicked Generation. But the princes and the people of Confucius’ day were indeed “a wicked and adulterous generation.” The great Chow Dynasty, which, as we have seen, had started forth with such noble names and aims, had already run six centuries of its course, and its time of decay was at hand. The age was one of feudalism. CONFUCIAN SOURCES AND SAGE 197 The central power had gradually drifted away from the Emperor, and was vested in the princes of some thirteen small states. These latter, in turn, were being weakened by the ambitions of great families. It was thus an age without authority, an age of endless petty wars and struggles, an age when the rights of the people were neglected, and humanity became ignorant, cruel, brutish and vile. The people were oppressed and slaughtered in constant struggles. Sons murdered their fathers. Whole families of princes were wiped out in revenge. Salome’s sisters appear to have sere- naded in all the courts. It was but natural, therefore, that the prosperity of the state of Lu, where Confucius so successfully ap- plied his doctrines, should become an object of fear and suspicion. Neighbouring states became jealous, and one solved the difficulty in a manner typical of the time. The Duke of the state of Tsi, we read, in order to divert the mind of the Duke of Lu from seri- ous thoughts, sent to the latter a present of eighty of the most beauteous damsels of his state, trained to the performance of music and dancing, together with one hundred and twenty of his finest horses. Seduction of His Prince. The gift soon bore the desired fruit. The prince neglected his public duties, and the advice of his min- ister. There seemed no other course than to resign, so Confucius, baffled in his efforts for the betterment of his native state, left it for more hopeful fields. By now he was already somewhat advanced in years, being fifty-five, so it was no easy matter to adapt him- 198 CHINESE CULTURE AND CHRISTIANITY self to the times. Indeed, his whole aim was rather to adapt the times to his ideals, and that rendered his path more thorny still. For the next ten years or more he wandered from state to state, almost always hope- ful, yet constantly crossed in his purposes. From one state, Wei, he was driven by the lewdness of the court. In another, Sung, a deliberate attempt was made upon his life by felling a tree to destroy him. While on his way to a third, Chu, troops of rival and contending states captured him, and would possibly have slain him, had he not been rescued by other friendly forces. Weary, at length, with fruitless wandering, he returned in his old age to his native state, to give his remaining years to his disciples and literary labours. Some Details of His Daily Life. _ There are but few of the world’s great reformers of whom we have such detail regarding everyday life, as we have in the case of Confucius. These have been preserved for us by his band of faithful disciples, many of whom seem to have remained with him, not only during his days of prosperity, but during all the years of fruitless wandering. In a book usually called The Analects (really a record largely of Confucius’ conversations), we have many a sidelight on the life of their master furnished by these disciples themselves. Its opening sentences run as follows: “The Master said, ‘ Study and its constant applica- tion, is not such worthy of conversation? To have friends coming from afar, is not that joyous? To reckon not though men know him not, is not he the princely man? ’”’ , CONFUCIAN SOURCES AND SAGE 199 Even these few lines reveal to us a lover of learning, and of his fellowmen, a man of humility and of high ideals. He was not a rich man, nor was he poor to the verge of poverty. We read that he wore a silk cap, furs of lamb, fawn and fox skins, also court robes. Then, too, he had meat, minced quite small, rice finely cleaned, an abundance of wine, and was never without ginger when he ate. Yet we learn that he did not eat much, and never allowed himself to be confused with wine. He was, moreover, generous with what he possessed, bearing the expenses of funerals and other cases of distress, and knew well how to suffer want. Thus we find him declaring: ‘‘ With coarse rice to eat, with water to drink and my bended arm for a pillow, I have still joy in the midst of these things. Riches and hon- ours acquired by unrighteousness are to me as a float- ing cloud.” He did not teach for monetary gain. ‘“ From the man bringing his bundle of dried fish for my teaching, upwards,” he declared, “‘ I have never refused instruc- tion to anyone.” Yet he would not waste time on a dullard. ‘I do not open up the truth to one who is not eager to get knowledge,” he declared, “nor help out anyone who is not anxious to explain himself. When I have presented one corner of a subject to any- one, and he cannot from it learn the other three, I do not repeat my lesson.” His Love of Learning and Loyalty to Conviction. He delighted in study, describing himself as “‘ simply a man, who in his eager pursuit of knowledge forgets 200 CHINESE CULTURE AND CHRISTIANITY his food, who in the joy of its attainment forgets his sorrows, and who does not perceive that old age is coming on.” He laid no claim to originality, calling himself ‘‘ a transmitter, not a maker, believing in, and loving the ancients.”’ He was deeply conscious of his own limitations: “In letters I am perhaps equal to other men,” was his word, “ but the character of the princely man, carrying out in his conduct what he professes, is what I have not yet attained to.” Yet he was neither weakling nor coward. He felt that he had a message for his age. Indeed, he believed he was sent by Heaven and was immortal till his time was come. In a district called Kwang, we read that fear came upon him; but rallying, he cried: “ After the death of King Wen, was not the cause of truth lodged in me? If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of Kwang do to me?”’ And again, under some- what similar circumstances, ‘“‘ Heaven produced the virtue that is in me. What can Hwan do to me? ” His Task as Transmitter. The content of his message he found in the ancient records, some of which we have quoted. “The Mas- ter’s frequent themes of discourse were the Odes, the History, and the maintenance of the rules of pro- priety.” ‘If some years were added to my life I would give fifty to the study of the Book of Changes, and then I might come to be without great faults.” “There were four things which the Master taught,— CONFUCIAN SOURCES AND SAGE 201 letters, ethics, devotion of soul, and truthfulness.” Four of which he would not talk were “ extraordinary things, feats of strength, disorderly things, and spiri- tual beings.” In the retirement of his last years, therefore, Con- fucius made selections from the records of the sages whom he so loved and honoured, giving us the present Book of History. From three thousand ballads and other poetry, he chose about three hundred, the present Book of Odes, and wrote a commentary on that strange combination of mathematics, magic and ethical max- ims, The Book of Changes, seeking, as he did in all his original writings, to make it also breathe a moral mes- sage to his people. Of original writings, he attempted but one. It was the record of his native state of Lu, which he called Springs and Autumns. The laconic style of the title is characteristic of the whole book, which simply records without comment the dire doings of his country’s recent years. But what “ springs and autumns ” they were! They are somewhat dry reading for a Westerner today; but, then as now, truth evi- dently told its own tale, so that we read this comment of his later countrymen, “‘ Confucius completed Springs and Autumns and rebellious ministers and bad sons were struck with terror.” Death of the Sage, B. C. 478. While engaged in the composition of this work, news came to him of the capture of a strange beast, which Confucius at once recognized as a supernatural “ lin.” He was profoundly affected, and closed his record with the occurrence. He evidently believed completely in 202 CHINESE CULTURE AND CHRISTIANITY the strange stories of divine revelations to men of old by the River Map and Writing of which we have writ- ten formerly, and lamented their non-appearance in his day. He therefore took it that the appearance of this rare animal was a sign that his own teachings were exhausted and his end drawing near. Two years later (B. Cc. 478), at the ripe old age of seventy-three, he quietly passed to be with his fathers and was interred in close proximity to his family residence. His Growing Glory Down the Centuries. Faithful disciples erected a tomb over their master, about which they mourned him for three years—the devoted Tse-kung, ’tis said, mourning him for three years more. ‘That tomb, it is believed, has existed through the centuries and is with us today. What honours, surpassing all expectation, history has heaped upon the sage son of Han, serenely slumbering there! Like another separated from him by but five hundred years, ‘“‘ He came unto his own, but his own received him not.”’ Since then, his doctrines have held the suc- cessive generations of his countrymen willing disciples, his teachings have spread beyond the domains of his native land and become largely the basis of civilization in Korea and Japan, while his name and fame have spread far beyond the “ four seas’ and he finds hon- our in every land. In his own land, influenced by the cult of Ancestor- Worship, admirers have not been content with follow- ing him as teacher and guide. They have thought to give him greater glory by post mortem promotions. Thus the first Emperor of the Han Dynasty, Kao Tsu CONFUCIAN SOURCES AND SAGE 203 (B. Cc. 206), visited his tomb and offered a sacrifice before it. Another of the same dynasty, in A. pv. 1, raised Confucius to equal rank with the famous Duke Chow, whom he so delighted to quote as a model of the princely man, and moreover caused a temple to be erected in which both were to receive sacrifices. In A. D. 739, he was advanced to a position of higher sanctity than his model, and in a. p. 1012, another Emperor bequeathed upon him the name of ‘“ Most Holy.” At length, in our own day, the late Manchu régime, hoping to save a tottering dynasty by highly honouring national heroes, and so dam the rising tide of democracy, changed the tiles upon the sage’s tem- ples from red to Imperial yellow, thus raising him to an equality with the Son of Heaven. Indeed, under ' the new republic, a stiff struggle, though unsuccessful, to make Confucianism the state religion, shows the strength of his cult upon the convictions of China. x CONFUCIAN DOCTRINE AND DEVELOPMENT O attempt to summarize the teachings of Con- fucius would be love’s labour lost. Living to a ripe old age, he spoke about many things. One passage already quoted suggests that there were only four things on which he would “not talk,— extraordinary things, feats of strength, disorder, and spiritual beings.” As an official himself and one of the scholar class his paramount aim was to restore peace and prosperity to his people. His reformation of society and the state, he realized could only be effected by the perfecting of the individual, especially the rulers, so he preached the ideal of the Princely Man. But this, in turn, rested on the moral regener- ation of the mind and heart, so he insisted on the great virtues of love, righteousness, sincerity, knowledge and the power of example. Some of the Sage’s Great Words and Texts. With one of his most faithful disciples, who wished his master’s doctrines in tabloid form, we find the . following conversation: “Ts there one word which may serve as a rule for all one’s life? ” Tse-kung asked. ‘Is not reciprocity such a word? ” the Master said. ‘‘ What you do not want done to yourself, do not do to others! ” 204 DOCTRINES AND DEVELOPMENT 205 This great word, translated “ reciprocity,” comes very near to another great word of the sage, that is Propriety. ‘Thus we read in the Doctrine of the Mean, one of the Canonical Four Books, these reputed words of the Master: ‘The princely man does what is proper to the station in which he is; he does not desire to go beyond this. . . . He does not murmur against Heaven, nor grumble against men.” If pressed as to where men should look for models and instruction as to the proper thing in its proper place, Confucius would point to the great men of old. So in another of the Four Books, called The Great Learning, we find disciples thus quoting their program toward his great ideal of “ the whole empire tranquil and happy:”— “The ancients who wished to manifest resplendent virtue throughout the empire, first ordered well their states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such extension of knowledge lay in the investigation of things.” The Perfect Age. | That seems an eminently practical program, and we may readily concede its many points of excellence. Unfortunately its last phrase, “the investigation of things,” which we so heartily endorse today in the 206 CHINESE CULTURE AND CHRISTIANITY study of all branches of science, mental and material, meant little more with Confucius, or at any rate his later followers, than the investigation of the ancients and their presumably infallible customs and concep- tions. When, therefore, we find one of his disciples asking him regarding this very matter of “ ordering well the states” (that is, government), we find the following record: ‘“ Yen-yuen asked how the government of a country should be administered? ‘ Follow the divisions of time of the Shia Dynasty,’ the Master said. ‘ Ride in the state carriages of the Shang Dynasty. Wear the ceremonial caps of the Chow Dynasty. Let the music be the Shao and its pantomimes. [This music was that used by the great Emperor Shun and was so entrancing that after hearing it, Confucius, ’tis said, did not know the taste of meat for three months. ] Banish the songs of Ching, they are licentious.’ ” Confucius as Practical Politician. Space will not permit us to follow further the teach- ings and trend of thought of Confucius. To under- stand him and his message, we must recall that he lived in an age of wretchedness, wickedness and war; that temperamentally he was a lover of music, har- mony and peace; that until over fifty years of age he was an official busied with practical problems of the state; that he believed he had discovered the solution to all his nation’s sorrows in the ways and wisdom, prose and poetry, of past worthies; and that his teach- ings were directed toward, received and transmitted to us through disciples who were themselves chiefly con- DOCTRINES AND DEVELOPMENT 207 cerned to know how to secure and succeed in govern- ment employment. The thought of the sage was, therefore, not primarily concerned with such great themes as man’s origin, duty and destiny. He touched upon these things only as he considered they bore re- lation to the rulers and policy of a state. His chief’ aim was, as stated, ‘‘ the whole Empire prosperous and « the people at peace.” Supported Yet Circumscribed by the Past. Believing, as he did, so passionately in the virtual infallibility of the past heroes of his history, he ac- cepted the teachings of their age as the perfect panacea. There is no, ‘“‘ Ye have heard it said by them of olden time, but I say unto you—,” in his utterances. He believed, therefore, probably as they, in a personal God, wise, powerful, just; a Supreme Ruler who had regard to the welfare of men, decreed who should be their rulers, and dismissed such when they transgressed too far his will. He followed also these great fore- fathers in some measure in a belief in prayer and wor- ship and in the exercise of such virtues as benevolence, righteousness, wisdom, propriety, sincerity and faith. He also followed them in their mathematical philos- ophy of the Yin and Yang, their worship of ancestors, their belief in innumerable spirits good and evil, their practise of polygamy, divorce and emphasis on por- tents and signs. In brief, he followed the past too implicitly, so that, in later years, his doctrines, and those contained in the books he edited, were accepted by his countrymen as a Bible, a Sacred Canon, every jot and tittle fixed and final. What our Scriptures were 208 CHINESE CULTURE AND CHRISTIANITY to us in the Middle Ages, these became through long centuries to the Middle Kingdom. A beneficial stand- ard was thus secured through many a period of storm and stress, but the springs of progress became in large measure stagnant. Early Chinese Critics of Confucianism. It is an interesting journey to follow the record down the centuries. Needless to say, this system, tending ever more to formalism, has not gone unchallenged. China has had her heretics who have dared to think for themselves, whose souls could not be cribbed, cabined and confined within such set moulds. ‘Too often, as in other lands, they have pushed their pro- tests to extremes, but they none the less did much to save the national soul from sterility, and keep the flame of freedom burning. We can mention but a few examples. Lao-tze and Chwang-tze. We have already seen, in a former chapter, how Lao-tze, the traditional founder of Taoism, in a re- puted interview with Confucius, ridiculed the latter’s endless rushing about looking for ceremonies of men, now corpses for long centuries, and preached his own great doctrine of Life without Struggle, following the Way of the World. Chwang-tze, too, a disciple of Lao-tze, used all his wealth of sarcasm against such straight-jacket sys- tems, urging that Nature be allowed to have her way. “ Horses have hoofs,” he wrote, “ to carry them over frost and snow; hair to protect them from wind and cold. They eat grass and drink water, and fling up DOCTRINES AND DEVELOPMENT 209 their heels over the fields. Such is the real nature of horses. Palatial dwellings are of no use to them. ‘“‘ One day Po-lo appeared, saying, ‘ I understand the management of horses.’ So he branded them, and clipped them, and pared their hoofs and put halters on them, tying them up by the head and shackling them by the feet, and disposing them in stables, with the result that two or three in every ten died. Then he kept them hungry and thirsty, trotting them and galloping them, and grooming and trimming them, with the misery of tasseled bridle before and the fear of the knotted whip behind, until more than half of the remainder succumbed. . . . Nevertheless every age extols Po-lo for his skill in managing horses.” Mencius, His Great Disciple and Defender. Confucianism at its best was, however, finally and successfully defended by the great Mencius (Chinese Mung-tze, B. C. 372-288). What Paul did in scatter- ing afar and saving the teachings of his Master, Mencius did for his. He successfully attacks not only the theories of the Taoist but of other philosophies, and shows the superiority of the Confucian system. Here is some of his ridicule upon the theory of Selfish- ness as voiced by one Yang and the theory of Universal Love as voiced by another, Moh. “The principle of the philosopher Yang was, each for himself,’ Mencius said. “‘ Though he might have benefitted the empire by plucking out a single hair he would not have done it.” “The philosopher Moh loves all equally. If by rub- ' bing free of hair his whole body, from the crown to 210 CHINESE CULTURE AND CHRISTIANITY the heel, he could have benefitted the empire, he would have done it.”” Moh-tze’s teachings, nevertheless, had permanent value, being in many ways akin to the teachings of Jesus, and after two thousand years are coming to their own today, through the investigations of Professor Hu Shih and other modern leaders. So strenuously, however, in his day did Mencius fight the battles of orthodoxy, that his book, a volume of over one hundred and fifty pages, though written so long after the time of the sage, is included among the Four Books, which with the Five Classics go to make up the Canon of Confucianism. A sentence from the first chapter of his work will show his adherence to the high ethical principles of his master: The king of Wei said to Mencius, when the latter went to visit him, ‘“‘ Venerable sir, since you have not counted it far to come here, a distance of a thousand li, may I presume that you are provided with counsels to profit my kingdom? ” ‘“Mencius replied, ‘Why must your Majesty use that word “ profit”? What I am provided with are counsels to benevolence and righteousness, and these are my only topics.’ ” Mencius also stood firmly for the other three of the “five constant virtues,” “ benevolence, righteousness, propriety, knowledge and faith”; and for the “ five relations,’ namely, those of prince and minister, father and son, husband and wife, elder and younger brother, and friend with friend. Of all these he considered that of filial piety the greatest, and the first duty of a filial son to have offspring, thus adding his weight DOCTRINES AND DEVELOPMENT 211 of authority to polygamy and ancestor worship as implications. Persecution Under the First Emperor. About forty years, however, after the times of Men- cius, there arose one of the most critical times Con- fucianism has ever known. These were the days when the great First Emperor (B. c. 249-206) destroyed the long struggling feudal states and formed a united China. To his shrewd insight and to that of his chief advisers, it was not sufficient to overthrow other princes. It was also necessary to uproot the hidden power of the old order by destroying the teachings. Accordingly he commanded that all ancient books, save those on medicine, divination and agriculture should be burned. Those who wished to study law must en- gage his officials as teachers. Those who conversed about the Books of Poetry or History were publicly executed, while those who even preferred antiquity to their own times were exterminated with their families. On one occasion, ’tis said, four hundred and sixty scholars were thus burned alive. It appeared as though the golden age had passed and had forever perished. Honour Restored by the House of Han. The rule of the First Emperor was, however, short-~ lived. His son proved too weak to hold what his father had won, and the sceptre passed to the great House of Han (B. c. 206-A. p. 220). The new régime was in complete sympathy with Confucian thought. The new ruler paid a visit to the grave of the great sage, old books hidden away despite the persecution were 212 CHINESE CULTURE AND CHRISTIANITY brought forth, missing passages were readily restored from the memories of living men, and the traditions and teachings of antiquity again triumphed. But Taoism was by no means dead. During this dynasty it also secured some of its greatest triumphs, more than one Emperor adopting and propagating its precepts. It was during this régime, moreover, that Buddhism came to claim a share of sovereignty over the spiritual longings of the land. As far back as the third century B. c. there are records of Buddhist mis- sionaries in China, but now they came on royal invita- tion (A. D. 67). The Three Religions. The teachings of these three great rival schools of thought were to run like crimson threads through the long record of China’s history. At times, Taoism triumphs and Emperors are surrounded with magi- cians, send expeditions to find the isles of the genii in the east, and drink, and are poisoned by, the potions said to be the elixir of life and immortality. At other times Buddhism has its day. Emperors array their eunuchs as Buddhas, present cartloads of books to monasteries and aid in their explanation, send expedi- tions to India to search for more sutras and scholars, and with great ceremony and reverence receive and retain for three days in the royal palace, a Buddha bone. A Fearless Defender of the Faith. But Confucius and his Classics have ever fallen but to rise again. The sober thought and patriotic senti- ment of the nation seem almost unfailingly to have DOCTRINES AND DEVELOPMENT 213 followed their guide. Brave men constantly came forth, daring death in protest against the superstitions of the other sects. Thus the famous Han Wen-kung declaimed against the bone of Buddha above men- tioned (Giles translation, A History of Chinese Literature). “The bone of a man long since dead and decom- posed, is admitted, forsooth within the precincts of the Imperial palace. Did not Confucius say, ‘ Revere spiritual beings, while maintaining always a due re- serve’? . . . Of the officials, not one has raised his voice against it. Of the censors, not one has pointed out the enormity of such an act. Therefore your servant overwhelmed with shame at such slackness, now implores your Majesty that the bone may be handed over for destruction by fire or water. Should the Lord Buddha have power to avenge this insult by the infliction of some misfortune, then let the vials of his wrath be poured out upon the person of your servant, who now calls God to witness that he will not repent his oath.” Only the intercession of friends had Han’s sentence commuted from death to banishment (A. D. 819). Chu-fu-ize and Materialism. The most dangerous foes of Confucianism were not, however, to arise from the Buddhist and Taoist churches and rival philosophical schools. They arose rather in the interpretations of its friends, and espe- cially in the comments of the renowned Chu-fu-tze (a. D. 1130-1200) and his professed disciples. The trend of thought in the Sung dynasty in which he lived 214 CHINESE CULTURE AND CHRISTIANITY was toward philosophy. They consequently went back to the ancient doctrines of the Active and Passive (that is, the Yang and Yin) forces in nature and the five elements or forms. To these Chu-fu-tze added a certain ‘‘ chi” or vital principle, and a “li,” or for- mative principle as explanation of all things. With these he constructed a thought system capable, accord- ing to Professor Bruce, of an idealistic interpretation and which might have proved real soul emancipation. Alas, if so, in the hands of his later followers and po- litical flatterers it became a purely materialistic sys- tem, identified the personal God of his fathers with the “li” as a mere rational principle, and ended all life here and hereafter with the dissolution of the “ chi” or breath. Chu-fu-tze’s style was attractive. The meaning of his terms was not always clear, so was easily misinter- preted. The extravagance of the contending creeds assisted, and the age was one of rationalism. More- over, aS Chu’s comments apparently preached loyalty to Imperialism, it was readily emphasized as the true and only interpretation, and the standard of ortho- doxy. Add to this that the Confucian Classics with Chu’s Commentaries have been the text-books for centuries in China’s old-style schools, and their con- tents the sive qua non of success in public examina- tions and promotion to official position, and one can easily understand how widely and well they have been interwoven in the thought of her classes and masses. It is indeed not so much the text, but Chu’s supposed interpretation of the text that has held. What Thomas DOCTRINES AND DEVELOPMENT 215 Aquinas has been to Catholicism, Chu-fu-tze has been to Confucianism, namely, an infallible interpreter. The Masses Unsatisfied. Still the human heart in China, as in other lands, has refused to be satisfied simply by materialism and rationalism. ‘The masses have accordingly been con- strained to find refuge in times of trouble in the gods of Buddhism and Taoism, and especially in the wor- ship of their ancestors. This latter and the Worship of Heaven everywhere exists. Men stand in the open and worship with incense and prostrations, quote God’s justice in proverbs and cry out to Him in prayer when in dire need. Belief in immortality is consequently almost everywhere a profound reality, and he is poor, indeed, who does not when friends depart, call in a Buddhist or Taoist priest to pilot them in the land of shadows. On the great, three-terraced marble altar at Peking, at midnight of the shortest day in the year—that is, just when the Yin has reached its climax and the Yang begins again its sway—the Emperor, as Son and Ap- pointee reverently worshipped Heaven, a custom not even overthrown by republicanism today, the Presi- dent at times performing almost similar functions. In- deed, on its religious side Confucianism has much in common with the older Taoism it has so often perse- cuted. Both go back to a primitive naturalism, and drift readily into polytheism. So in Confucianism also there are gods who are great forms and forces in nature, dead ancestors and heroes. Accordingly, on the great Altar of Heaven but a little lower in honour 216 CHINESE CULTURE AND CHRISTIANITY than Heaven itself, are the ancestors of the ruler. Just a terrace down and the sun and moon with the heavenly constellations and stars are worshipped, and in other places the hills and rivers, the earth and ocean. Thus, though theoretically atheistic, according to its orthodox commentators, the Confucian church nevertheless, today worships many gods with Heaven as their Head, and the Emperor or President as his Son or Representative upon the earth. Confucianism Deficient in Morals as Well as Religion. Thus, though there is much to be preserved, there are also factors to be discarded in Confucian religious conceptions of world order. Nor are the weaknesses of the system to be found upon the religious side alone. Ethically also it sanctions or condones many grave sources of sorrow to the individual, society and the nation. Recent Criticisms. From the standpoint of Comparative Religions, Prof. R. F. Hume, in The World’s Living Re- ligions, offers the following elements of weakness in Confucianism: 1. Its lack of a supreme personal deity accessible to all people, instead of to the Emperor alone. 2. Its actual polytheism, despite its one Supreme Ruler. 3. Its self-saving scheme of salvation. 4. Its lack of an enthusiastic dynamic, only commands. 5. The inadequate religious basis even for its ethics. 6. Its negative form of the Golden Rule. DOCTRINES AND DEVELOPMENT 217 7. Its inadequate treatment of the moral evils in ‘human nature. 8. Its lack of a programme for real social amelior- ation, especially for the uplift of the lower units of society. 9. Its generally inferior position assigned to women. 10. Its retrospective unprogressive ideal; perfect society in the past; no forward-looking creative goal ahead. 11. Its inadequate interpretation and use of phys- ical facts. Z. K. Zia, M.A., in The Confucian Civilization, offers the following shortcomings of his country’s sage: That there are shortcomings in Confucianism, we all admit. What are they? a. Since Confucianism lacks the spiritual element, it naturally follows that there is a tendency toward the material side. b. Though Confucius himself taught his disciples not ‘to fight against other sects,’ this injunction has not been wholly carried out. This has found expres- sion in nationalist and class distinctions. c. The critics will all agree in condemning Con- fucianism for its conservatism. ‘This is the shortcom- ing of Confucianism. d. Confucius never denied the existence of God. He rather took it for granted. But we must not take him for a theologian or a religious giant. . . . If only Confucius had known God a little better, the his- tory of China would have been wholly different. The late Dr. Faber has stated several specific short- 218 CHINESE CULTURE AND CHRISTIANITY comings with a genuine frankness and general fairness. In substance they are as follows: 1. Concubines. “ These have ever been a curse to Chinese history. Many intrigues, crimes and wars have been caused thereby. The Classics sanction it, so Confucianism is responsible for this great social and political evil.” 2. Despotism and Rebellions. 'The Confucian sys- tem is a despotism. The Emperor being the appointee of Heaven, the only remedy of the people when driven to desperation is rebellion. ‘‘ Confucius himself seems to have looked with favour on rebellious movements with the hope of bringing a sage to the throne. Men- cius is certainly very outspoken in this respect.” Pro- fessor Legge says, ‘‘ Probably there is no country in the world which has drunk so much blood from its battles, sieges and massacres as China.” 3. Ancestor Worship. To speak only of its eco- nomic side, ‘‘ The waste of money, land, energy and time connected with ancestral worship involves mil- lions of Chinese in lifelong debts; in one generation at least ten thousand million dollars.” We have above pointed out other products of this misinterpretation of our obligations to our dead. 4, Divination. ‘This has its origin in the Book of Changes. The use of stalks and the tortoise shell and the choosing of lucky days thus sanctioned, have paved the way for various superstitions, magic and astrology, with disastrous results to time and truth. 5. Blood Revenge. This is taught as a duty in the Classics, disregarding impartial legal authority. ‘“ The ae Te DOCTRINES AND DEVELOPMENT 219 bad effects are evident even to the present day. Where the ruling authority is feeble, as it is at present, indi- viduals and clans take the law into their own hands and whole districts are kept in a state of constant feud and warfare ” (Legge). 6. Filial Piety and Nepotism. ‘The virtue of filial piety, though often greatly to be praised, has been car- ried to an extreme. This may be seen by reading the Classic on that subject. A son at sixty is commended for frolicking about like a child of six in order to make his parents forget they are growing old. Another son sleeps under the bed half-naked, that mosquitoes may dine on him rather than the heads of the household. “The teaching of absolute subordination of sons to their fathers and of younger to their elder brothers during the whole of life has proved to be a serious ob- stacle to progress in China. Nepotism is also a fruit of it. Mencius, in trying to defend Emperor Shuen for making his wicked half-brother Siang a prince, said: “The benevolent man wishes his brother to become rich!’ 7. Presents to Superior Officials. This, “as sanc- tioned in the Classics, has led to general official cor- ruption.”” Men pay large sums to secure office and then expect to repay themselves by selling to under- lings or squeezing from the people. Thus even justice is bought and sold. 8. The Want of Truthfulness in Confucius. This has had disastrous results on national veracity. ‘“‘ Al- though recognizing the importance of truthfulness in his theoretical teachings, Confucius in his own practise 220 CHINESE CULTURE AND CHRISTIANITY fell short of the ideal. Professor Legge says that in his commentary on the Springs and Autumns, Con- fucius ‘ignored, concealed and misrepresented’ the truth. On one occasion he broke his oath. He had promised on oath not to go to the state of Wei, and was released. As soon as free, he went straight to Wei. A disciple asked, ‘ May one break an oath?’ Confucius answered, ‘It was a forced oath. The spirits do not hear such.’ On another occasion he sent word to a caller that he was ill. Then he played the lute and sang, to show that he did not wish to see this would-be visitor.” 9. Reformation by Mere Example. ‘The mistaken notion of Confucianism, that the perfecting of knowl- edge and influence of some good examples is sufficient to produce a good character, has deceived the Chinese about the weakness of human nature.” “The absence of a true recognition of man’s responsibility before God, and of a deep desire for real communion with God, in Confucian teachings, has moulded the national character seeking the honour of men more than the honour of God.” 10. The Low Position of Women. ‘The position of the mother of sons is indeed a high and honourable one in China, but the state of the wife is too much that of a chattel, she is quite too subordinate to her husband and mother-in-law, and her condition if son- less is pitiable. ‘The low position which Confucian- ism assigns to the women is alone sufficient to prove the inferiority of its teaching in comparison with Christianity.” DOCTRINES AND DEVELOPMENT 221 The Classics and the New Republic. The new Republic is making out an excellent pro- gramme looking to the education of women, and aims generally at the betterment of her social status. It has also, as a blow against absolutism and other abuses, ousted The Classics, as such, from the schools. But the shortcomings above outlined are too deeply imbedded in national custom and consciousness to be easily eradicated. Conclusions. One concludes a study of Confucianism with strangely mingled feelings of admiration and disap- pointment. One cannot but admire their golden age, however idealized it has become, its great patriarchs and princes, their trenchant yet simple sayings, their real concern for the welfare of their people, and their unwavering confidence in the wisdom and justice of high Heaven. One cannot but admire the perhaps “‘ over-proper ” yet relatively pure and noble figure of the truly great sage, Kung, the stateman-moralist pre- eminent of Eastern Asia, his passion for study, his high ideals of ‘‘ prosperity in the nation and peace among the people,” and of the “ Princely-Man,” his optimism in an age of sordid pleasure and pessimism, his indom- itable faith in Heaven, in himself, and in human altruistic effort, while others were saving themselves by fighting, by seclusion or by flight. One cannot but admire also the thousands of heroic souls, his disciples, who all down the long centuries of China’s history, in- spired by the best in those Sacred Records, have come forth braving persecution, torture and death, to call 222 CHINESE CULTURE AND CHRISTIANITY back their rulers and countrymen from callousness and folly to the high and holy thoughts and ways of their forefathers. On the other hand, one comes away deeply disap- pointed that an interpretation of life so promising should purify and perfect itself so little in the process of the years. Indeed, it has largely forgotten rather than fortified its primitive faith in a personal God, increased rather than diminished its exaltation of natural phenomena, national heroes and dead ancestors and semi-deified in the process of the years even its patriarchs and founder. Finally, in recent centuries, it has accepted materialism, atheism and the extinction of the soul as its best interpretation of the mysteries of existence, checked only by the heart longings of the masses which cannot be satisfied by such constructions. Realizing all this, one understands more readily why its old power passed in recent dynasties and the say- ings of its sage became a “ Shakespeare ” to be quoted at examinations rather than a “ Scripture ” to energize the ethics and politics of a great people. Yet Confucianism has within it vast promises of better things, and we may well pray that Christianity’s coming may be “ not to destroy but to fulfil,” together redeeming the great race her ancient sage so loved. XI BUDDHISM IN INDIA HE teachings we have been tracing in our previous studies have been mainly of native Chinese origin. It is well to say, ‘‘ mainly,” for thoughts, like things, have often wings, and know no bounds of country or even continent. As the plants are carried far and wide by birds and winds and tides, so the seed thoughts of the thinkers of the race seem to wander at will over mountain passes, along great trade routes, or across deserts and oceans to fall here and there upon good soil, and adapting themselves to new conditions, bring forth fruitage thirty, sixty, an hundred-fold for weal or woe. In- deed, it would seem at times as though it were the most abstruse guesses at the riddle of existence that grew best and lasted longest, for these evidently allure by their very abstraction and lead on and on by their mysteries, leading the groper after truth to believe that the longed-for goal is surely but slightly on before. So it has probably been with some of the thoughts we have been following in philosophy, astrology, physi- ology, etc., in previous studies. Portions of these possibly originated in now unknown regions, from there spread far afield, adapting themselves as we say to their environment, and doubtless even more to the 223 224 CHINESE CULTURE AND CHRISTIANITY ability of the thinkers in new lands to understand such systems. Introduced Into China—When and How? With the thoughts we are now about to trace, those known as Buddhism, there is no doubt as to the origin, at least so far as China is concerned. They came from her great and populous neighbour to the southwest, India. Nor, if the traditions be true, are we left to speculation as to how they came. In the year A. Db. 61, what time Paul was pour- ing forth his heart in his missionary message to Western Asia and Europe, imprisoned, persecuted, and, in the end, dying a martyr’s death, a Chinese emperor in the far east of Asia had a dream in which he saw the image of a foreign god. Eighteen messengers were sent many thousand miles over desert and desolate mountain ranges, including the high Himalayas, in search of books and instructors. Reaching India, they persuaded two teachers, at least, to return with them. These, riding on white horses and carrying pictures, images and books, arrived at the Chinese capital six years later, A. p. 67, were quar- tered with all honour in the White Horse Temple and on the last day of the twelfth month were ushered into the presence of the Emperor Ming-ti of the great Han dynasty. One of these pioneer apostles, a native of Central India, with the strange name Kashiapmadanga, proved to be a scholar of ability, translated important parts of the Buddhist classics into Chinese, and after a life of honour, died at Lo-yang, the then capital of his adopted country. BUDDHISM IN INDIA 225 The Founder of the Faith—Siddharta. To understand these teachings, thus introduced among the millions of China, we must first become acquainted with the teacher and his times. There are few stories of would-be world reformers more replete with interest than that of this founder of the Buddhist faith. His father was king of the Sakyas, that is the Lion tribe, with his capital ninety-three miles northeast of the well-known city of Benares. There, in a great park at the foot of the far-flung Himalayas, the little prince was born, B. c. 560. They called him Gautama, also Siddharta, that is “‘ All-Prospering,” and the Brah- mans who lived at the court predicted that should he re- main in the life of the world, he would become a mighty monarch, but that should he renounce that world he would become a wholly enlightened-one, that is a “Buddha.” At this time a gentle ascetic dressed in antelope skin, and who dwelt in a bamboo hut in the forest, came forth and, throwing himself at the boy’s feet, declared, “‘ Truly this child will become a Buddha, and will show mankind the way of salvation.” These sayings greatly alarmed the king, who wished his son to become his successor and a great world- ruler. So he had three palaces built for the prince— one for each of the three seasons, the hot, the cold, and the rainy. These were surrounded by beautiful parks, groves, gardens, caves, grottoes and lovely lakes, and here amidst the noble of the land and far from the toil and turmoil of the world, the young prince grew to manhood. At nineteen, he was married to his beautiful cousin, and when after some years a little son was born, 226 CHINESE CULTURE AND CHRISTIANITY there seemed nothing more earth could give to make the young prince happy and content. The Youth Makes the Great Renunciation. But it is one of the signs of the soul’s immortality that it is infinite in its longings. The youth longed to see beyond the palace walls. At the age of twenty he crept forth by stealth and, passing among his people, saw sights which filled him with awe and wonder. The first, was an old man decrepit with age, the second, a sick man covered with sores, the third, a putrefying corpse, the fourth, a venerable, begging ascetic. ‘The contrast to the gay existence he had led could not but compel thought. Grave questionings arose within him. Was it, then, the lot of all thus to grow old and feeble? Why these sores, sicknesses and suffering? Why this revolting end of life in stench and corruption? And why, in the midst of all, could this venerable ascetic pass to and fro so apparently calm of soul? For nine years he pondered upon this strange riddle of birth and life and death. Then, one night, unknown to parents, wife, child and friends, he left the palace to seek for light among the hermits. Coming to a small stream near the hills he cut off his long, beautiful hair, gave his arms, his horse, his all, to his servant, and charging him to tell the king and princess, made the “ Great Renunciation.” The Thought World of Siddharta’s Day. The young Siddharta was not the first of our race to ponder these mysteries. Are they not the perpetual puzzle of all humanity? Why should we be at all? Whence have we come? What are we doing here? BUDDHISM IN INDIA 227 Whither are we bound? Nor was he the first of his own people who had pondered such profoundly. From time immemorial the subtle thinkers of India had asked and answered these in various ways. There were cer- tain great beliefs upon which the majority seem agreed. They may seem strange to us, but they were wide- spread in those days. First, they believed that the world was formed by four great continents, north, south, east and west, with India as the southern or Jambu continent. Secondly, they believed that somewhere about the centre of these four was a great mountain called Sumeru, around and about which were situated the heavens and their inhabitants. Thus Indra abode in the thirty-third heaven upon the very top. In some of the eight heavens on each of the four sides, or thirty-two in all, lived the godlike Devas, with their four famous kings or generals and below these in the depths of the great forests lived Asuras, mighty giants continually at war with the Devas,—these all of higher grade than man. Below man were the animals, then pretas, that is hungry ghosts of the dead, and lastly narakas, which as demons dwelt in the earth prisons below the ground. Thirdly, they believed in transmigration, that is that these various orders of beings were, after death, reborn into the world, in a state either higher or lower than their previous existence. Fourthly, they believed in Karma, 7. ¢., in a law of ethical cause and effect. Every act performed would have its effect somewhere, sometime, somehow, upon 228 CHINESE CULTURE AND CHRISTIANITY destiny, and men after death would reap their reward for woe or weal in rebirth into some of the higher or lower forms of being, that is as devas and asuras, or as animals, pretas or narakas, strictly according to moral merit. Fifthly, they believed that by continuous and special merit beings might reach the great goal of union with Brahma, the Supreme Spirit, from whom all souls and all things proceed. Sixthly, they believed that this special merit could be best attained as men, by offerings, penances and religious ceremonies which could be performed only by the active help of priests. Thus all this led to dependence upon a priesthood, the result of which was almost inevitably an unspiri- tual, labyrinthian ritualism, and great power to this priestly cult. Siddharta’s Search for Peace and Light. With this in broad outline as the thought world of his generation, the young prince, seeking for a solution of life’s mysteries, first turned to two famous pandits. They taught him to perform many prayers, sacrifices and religious rites, but through these, ’tis said, he failed to find peace and light. He then turned to those who taught self-mortification, and joined their ranks. “ Some walked on sandals spiked, some urth sharp — staves Gashed breast and brow and thigh, seared them with fire.” According to the later tradition, Siddharta became BUDDHISM IN INDIA 229 among the severest of the sect. He lived daily upon one grain of rice and one of hemp, sat on in the same position with nothing to protect him from wind and rain, his eyes not looking aside, deep in meditation. His fame soon spread and five disciples came to him. For nearly six years the little company lived on in the forest, until one night the leader fainted and fell, and his companions thought him dead. Siddharta, “ Wholly Enlightened,” Became “ Buddha.” Recovering at length he decided that asceticism was also a failure. It could not solve his question as to sorrow, suffering and death. He decided to eat again. Two passing milkmaids gave him food and he was strengthened. His five followers seeing this, left him, much offended, but he continued his search. One morning he bathed in the river, took some rice from a young girl, and, again refreshed, spent the whole day in meditation by the river’s bank. ‘Towards evening, he found his way to a great tree known henceforth as the Bodhi, or tree of Enlightenment, for there, after continuous meditation for seven days, he became ““ wholly enlightened,” that is, he became “ Buddha.” The New Light That Came. What, then, was this new light that came to Sid- dharta as to the meaning of life? Briefly this—that life as we have it here is not worth living. It is full of suffering and sorrow. Birth is sorrow. Old age is sorrow. Sickness, death, decay, all are sorrow. And what is the secret of all this sorrow? Simply that the world we know is all deception. Our eyes, our ears, our touch, our taste, our senses all deceive us. There 230 CHINESE CULTURE AND CHRISTIANITY is, in reality, no such world. Even our bodies are a delusion. And what is the subtle cause of all this deception? In a word, it is desire. Things all are, simply because we desire them to be. ‘To get rid of this desire, then, and the deception of sense is the road to freedom. To follow desire is to be born again and again in this world as some form of man, deva, animal or demon, through endless ages. ‘To destroy desire is to be rid forever of the deception of the senses, to be wholly free from the dismal round of transmigration, 7. €., attain to that state of complete freedom from Karma and rebirth into this world of phenomena, which state is called “ Nirvana.” The Tathagata or “ Self-Saviour.” How to be rid of desire, then, that was the question. The Buddha’s contemporaries had put their faith in the ceremonies of the priesthood. This he wholly op- posed. He required the aid neither of gods nor man. Believing fully in the theory of the connection of eth- ical cause and effect or ‘‘ Law of Karma,” he concluded that every man was the maker of his own destiny. Hence he frequently spoke of himself as the Tathagata, that is, the “ self-saviour,” or “ one walking as he will.” His own solution of the problem of the destruction of desire, he speaks of as the Noble Eightfold Path. Teachings as Contained in First Sermon. Much of this teaching as to the essential sorrow of life with its roots in craving or desire, as taught in his “Four Noble Truths,” together with his way out through the Eightfold Path of self-salvation, are found in essence in his first sermon. ‘This was delivered to BUDDHISM IN INDIA 231 his former five disciples, whom he sought out once more, So we may well let the Enlightened One speak for himself: “The truth about sorrow is this,” he says. “ Birth is attended with pain, and so are decay, disease and death. Union with the unpleasant is painful, and separation from the pleasant. Any craving that is unsatisfied is a condition of sorrow. Now all this amounts, in short, to this, that wherever there are the conditions of individuality, there are the conditions of sorrow. “The cause of sorrow is the thirst or craving which causes the renewal of individual existence and is ac- companied by evil, and is ever seeking satisfaction, now here, now there; that is to say, the craving either for sensual gratification or for continual existence, or for the cessation of existence. This is the Noble Truth concerning the origin of sorrow. “‘ Deliverance from sorrow is the complete destruc- tion, the laying aside, the getting rid of, the being free from, the harbouring no longer of this passionate crav- ing. This is the Noble Truth concerning the destruc- tion of sorrow. The Eight-Fold Path. “But the Tathagata has discovered a path which opens the eyes and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlight- enment, in a word to Nirvana. The path which leads to the destruction of sorrow is the Noble Eightfold Path alone, namely, right views, high aims, kindly speech, upright conduct, a harmless livelihood, perse- 232 CHINESE CULTURE AND CHRISTIANITY verance in well-doing, intellectual activity and pro- found meditation. This is the Noble Truth of the Path which leads to the destruction of sorrow.” The Eightfold Path is not unworthy of the name “ Noble,” were it not for the “ right views ” and “ high aims ” which the Tathagata held. The former, it is clear, considered life as lived here a deception and sorrow, and so is utterly pessimistic as to reforming this world and making here a Kingdom of God. The latter aims at abstraction from the world of sense, annihilation of such desire and even individuality, and absorption into that strange state of presumed peace, more logically utter emptiness, named Nirvana. To travel this path each needs quite evidently the aid neither of priests nor gods, only the guide-books of the Buddha, and his own effort. Early Missionary Efforts of Buddhism. But there were many world-weary ones in those days, as in all ages, worn out by the lusts and strife of life, or by the mummery of religious ritualism, and asceticism. Naturally they turned in large numbers to this new and seemingly simple way of escape from the tortuous labyrinths of transmigration. First, his five disciples are said to have accepted the new teach- ings, and then it had a rapid growth all along the valley of the great Ganges. As soon as the number of con- verts reached sixty, they were sent forth to proclaim the Way or, as it is frequently called, the Law. Speak- ing to the crowds in the simple speech of the common people they seem to have been enthusiastically wel- comed even by kings, who set apart groves for their BUDDHISM IN INDIA 233 use. Hither they assembled in the rainy season for further instruction, and thus was founded the monas- ticism which has since become so marked a feature of the system. In the dry season they went forth, as they termed it, to “ turn the Wheel of the Law,” a fig- ure taken from the mill wheel as men grind their grain. That is, they first stated the law or their text, then explained its meaning, and finally applied it to the experience of their audience for assimilation. Their clothing was of the simplest. For food they went about with alms-bowls begging from the people. Buddha’s Death about B. C. 480. Many remaining years of life were still given the Tathagata to develop his teachings. Then, at the ripe old age of eighty, about B. c. 480, he died, or, as he would have it, reached Pari-Nirvana. Many thousands of lay followers, men and women, as well as his Beg- ging Brotherhood, mourned his departure. His re- mains were encoffined and after many reputed miracles, finally cremated. Thus passed from earth another apparently absolutely sincere yet sadly misguided seeker after truth. That his system of self-salvation saved many from the hopelessness of the Hinduism of his day, and has done much to spread sentiments of equality and mercy and at times a certain emphasis upon personal purity and spirituality may well be con- ceded. But, alas, at its very base was a false inter- pretation of the world we live in, and so of the life to be lived. Its efforts after abstraction and absorption could not be a basis of self-salvation, but of self- deception and could not but end in decay. 234 CHINESE CULTURE AND CHRISTIANITY Royal Missionaries Sent to Ceylon. For a time after his death the teachings of the Buddha seem to have remained comparatively pure. As in other systems, great councils tried to control its organization and orthodoxy. But circumstances and men’s capacities change, so that after a couple of cen- turies there was considerable divergence of views and practice. Then there arose a king who was to Bud- dhism somewhat what Constantine was to Christianity, a convert and an enthusiast with power. His name was Asoka, the grandson of a celebrated adventurer in the camp of Alexander the Great, and who later drove the Greeks from India. This Asoka, often termed the Wheel-King in that he caused “ the Wheel of the Law ” everywhere to revolve, called a great council about 250 B. c., which was attended by five hundred vener- able Buddhist saints or “ Arhans.” Among these Ananda, that is “ Joy,” a cousin of the Buddha and who is said to have become a disciple at the age of eight, is reputed to have been present and to have by his marvellous memory aided much in fixing the canon. Be that as it may, it certainly seems to have been a great missionary gathering. The King sent his own son and daughter as missionaries to Ceylon, where a sacred Bo-tree planted by the latter is reported to be still standing. Others went forth in force to spread the teachings far to the north and west. Differences Between Northern and Southern Schools. In its travels southward, Buddhism seems to have met with little but primitive paganism, and so has re- tained much of its original teachings. Not so in its BUDDHISM IN INDIA 235 sweep to the north and west. There it met with the philosophies and religions of ancient Asia as found in Persia, the Euphrates valley and even Greek culture. Indeed, as one follows some of the literature and its development during the years of the first century A. D., developing as they do theism out of atheism, world saviours out of a system of self-salvation, prayer in place of the power of abstraction and worship instead of absorption, one cannot but feel that Christianity or some similar source has exerted its influence. The Northern or Great Vehicle. ) Thus two distinctive systems have arisen. The southern is usually spoken of as the Little Vehicle or Hinayana, and the Northern as the Great Vehicle or Mahayana. The figure of speech implied is that of voyagers over the great sea of transmigration. The little vehicle is strict and narrow; the great vehicle is presumably comprehensive and perfect. Alas, in seek- ing to become broad, it has, as we shall see, spread itself out so thin in airy flights of imagination into time and space, etc., that it has become, today, in many phases of its thought-life little more than shallow, superficial fancy. Let us note more fully some of this develop- ment in the Northern School, for it has been this sys- tem which has chiefly influenced the millions of China. XIT BUDDHISM IN CHINA E have next to examine the type of Buddhism that came to China and trace its effects upon this ancient civilization. We have seen that the Tathagata himself thought that he had only to deny the things of sense and desire in order to destroy them. ‘The other side of such a theory would, natu- rally, seem to be that you have only to think things true to bring them really into being. Imagination, like any other cause, could and should become a real cre- ator. Whether or not the originators of the Greater Vehicle system reasoned thus it is now impossible to say. It is more probable that, subtle psychologists as some of them were, they disbelieved in everything that had form or space, but believed that to popularize their theories, the best way possible was to appeal to soul abstractions under the guise of far-flung and high- sounding systems of fanciful worlds and saviours. A Universe of Unlimited Time. They taught, therefore, a universe of unbounded time. It was apparently without beginning, for their system knew no Creator. This unlimited time was divided into great kalpas, and each great kalpa into eighty small kalpas. The length of a small kalpa is left to the imagination, but may be judged by the fact 236 BUDDHISM IN CHINA 237 that during a small kalpa the age of man diminishes from immeasurable length to ten years and then in- creases again to eighty thousand years. ‘The great kalpas mark the rise and fall of a world era. Thus, during twenty small kalpas, the world is completed. During the second twenty it remains in this state. During the third twenty it is destroyed, while during the fourth twenty there remains nothing but void. Then the process begins again and another great kalpa is ushered in. We live in the ninth of the second series of twenty small kalpas. It is flattering to know that it is the “age of wise men.” In the time of Buddha the age of man had already increased to one hundred years and since then the allotment has been gradually les- sening a year at a time. The World of Unbounded Space. The world of space is, if possible, even more wildly wonderful than that of time. In the centre of our particular world, called Saha, is the famous Sumeru mountain. A wide sea separates this from eight other mountains at the eight points of the compass from us. Outside these eight mountains is another wide sea and beyond it a great circular mountain mass of iron. A thousand such, with their circular mountain chains of iron constitute a small world and three thousand a great world. The Saha world is such a great world. Outside ours are ten other great worlds at the eight points of the compass and above and below. So the universe is multiplied. Details of our own world tell that from the southern Jambu continent in which we live, across the great ocean to the encircling iron moun- 238 CHINESE CULTURE AND CHRISTIANITY tain wall the distance is three hundred and sixty thou- sand, six hundred and sixty-three yojanas, each yojana being from four to eight goshalas, and a goshala being the distance at which the bellowing of a bull can be heard. Heavens and Hells of Wonderful Complexity. Such an indefinite extension of space has also natu- rally greatly extended the ancient hells and heavens of the Hindus. The latter are still situated, as of old, about and above the famous Sumeru mountain, and the former below, but are greatly multiplied and allegorized. ‘The mountain stands in the centre of the four continents, is far to the north of ours, and is one million one hundred and twenty thousand miles high, its depth in the sea being equally great. Up its sides are the thirty-two heavens, now divided as follows: The first ten from the base are called worlds of Desire. Here dwell the sun and moon, the powerful kings of Devas with their followers and their super-sovereign Indra. Here is also the Tushita paradise, and that of Yama, ruler of Hades, as well as many others. About the very base are various forms of dragons and lower grades of spirits. The next tier up of these heavenly regions consists of eighteen. They are called the Heavens of Form. This denotes that the senses are still active here, though there is freedom from desire which was still dominant in the ten regions below. These eighteen are again subdivided into groups of three accord- ing to contemplation and are called by such titles as purity, light, virtue, abstraction and _ tranquil- BUDDHISM IN CHINA 239 lity. The Brahmas live in some of the lower stages, a left-handed compliment to the popular re- ligion of the day in India, which Buddhism sought to supersede. The uppermost tier of four, completing the thirty- two, is called the Formless Heaven. They are desig- nated by such titles as vacancy, knowledge, destitution of properties and negation of thought. Here dwell the highest transformations of Buddhism. The Thirty-two Heavens. Many further details of the inhabitants of these thirty-two heavens are given. Men after death, ac- cording to their advancement, live in all, but five are inhabited by sages alone, twenty-five by sages and common men together and two by common men. No wise man, we are told, will inhabit the heaven of Brahma, because he, in his ignorance of causes, asserts that he can create heaven, earth and all things. Mara, king of the demons, called in Chinese Mo-Kwei, and used in Christian Scripture translations for ‘“ the devil,” resides in the space below the Brahma’s heaven. The Arhans or Buddhist saints naturally reside in the higher heavens, while those shortly to become Buddha, that is Bodhisatva, Chinese “ pu-sa,” reside first in the Tushita heaven. Finally, high above all, live the Buddha and his special associates. Location of Hells. As to the hells or prisons of the lost, they are usually situated far below the mountain, upon the continents inhabited by man or among the great oceans, Thus 280,000 miles below our Jambu conti- 240 CHINESE CULTURE AND CHRISTIANITY nent is the hell of unintermitted torments. Others are at different points of the compass and usually located at the bottom of some great ocean. Details of these as they are believed in today have been given in a former study, so we need give no further description here. It is well to recall, however, that the seed thought for such a system came to China through this northern development of Buddhism. Buddha Exalted from a Teacher to a God. Contemporaneous with this extension of the uni- verse in time and space through contact with other thought-systems, came a great exaltation of the Bud- dha. He was, from a simple teacher and attainer to the Way, exalted to be a god absolute, saviour and ruler of the great Saha world we have described with all its innumerable inhabitants of devas, asuras, men, animals, shades and demons. Other Buddhas were naturally added to rule other great worlds, but the Buddha was supreme in this. The extension of time in turn led to fables of other Buddhas who had pre- ceded him in former kalpas. During the eighth small kalpa immediately preceding ours, we are assured, no less than one hundred Buddhas successively appeared. He himself is the fourth Buddha of this small kalpa. Just before him is one called, in Chinese, Jan-ten Foh, that is, the “ Light-Lamp ” Buddha. Mi-let Foh, the Merciful, “ The Laughing Buddha.” Of more interest and importance than these, on account of their influence upon popular imagination and human longings are two other fictitious Buddhas. The first is the Buddha-that-is-to-be, named by Occi- BUDDHISM IN CHINA 241 dentals, on account of his big, benign appearance, “The Laughing Buddha.” He is Maitreya, “the Merciful,” called in Chinese Mi-lei Foh. At present he is reported to be in the Tushita paradise. ‘The Buddha visited him there and told him his destiny. On this occasion Maitreya also reminded Buddha of the latter’s wonderful life of service in the following rather striking fashion: “‘ The wonderful result is to men incredible. It is as if a man of beautiful counte- nance and black hair, about twenty-five years of age, should say, pointing to an old man of a hundred, ‘ This is my son’; and the old man should point to the young man and say, ‘ This is my father.’” This Laughing Buddha will appear five thousand years after the his- toric Buddha’s time and will usher in a new era. Tra- dition says he will be sixty feet high. Fortunately, however, for the image-makers, others have given in later days another conception. They also have visited Mi-lei in his present home, and so he is now usually represented in the temples as a rather short, very stout, jolly-looking Chinese, sitting wreathed in smiles and with but little else over his broad breast and abdomen. The O-mi-to Foh, the Buddha of Boundless Age. The other imaginary Buddha is the ruler of the Western Heaven, described in a former study. He is Amitabha Buddha, the Buddha of ‘‘ Boundless Age.” In Chinese his name and fame as O-mi-to Foh, is known to all. At times he is also pictured as ‘“‘ Chie- yin” when, with hand outstretched, he “ welcomes ” mortals to his allegorical paradise. Ten million King- 242 CHINESE CULTURE AND CHRISTIANITY doms of Buddha, ’tis said, separate his world from ours. As he with his Western Heaven is the most tangible hope of the craving for immortality of mil- lions, there are few who receive more homage. Yoh-shi Foh, the Buddha Who Heals. Do not conclude, however, that these comprise all the Buddhas. Another whose heaven is equally distant from the East must also be mentioned. He is in Chinese Yoh-shi Foh, that is, the Buddha who in- structs in Healing. He, therefore, removes bodily and mental calamities, and lengthens the earthly lives of his supplicants. He is, however, and significantly, much less popular than his great contemporary of the Western Heaven. The Creation of Fictitious Bodhisatvas. Possibly even more important in its influence than these developments we have been following, namely, these extensions in space and time, the development of theism out of atheism, and of immortality out of ab- sorption or annihilation, was the voicing of another cry of the human soul for infallible guides or Saviours. This was in turn supplied by the creation of fictitious Bodhisatvas, or, as they are callyed in Chinese, Pu-sas. They are, as has been aptly said, “ heirs- apparent ” to Buddahood or Enlightenment. They have not yet but are about to enter upon Nirvana. Moved to compassion, ’tis said, by the misery of the world, these have refused to enter Nirvana until they have saved countless myriads of beings from distress. This new thought may, perhaps, be best explained by telling simply the story of three or four of the most BUDDHISM IN CHINA 243 widely-known and worshipped of these Pu-sas, sav- iours or deliverers. Widely-known Pu-sas, Wen-shu. The Bodhisatva Manjusiri, or, as he is called in Chinese, Wen-shu Pu-sa, is the embodiment of Wis- dom. ‘This is symbolized by a sword carried in his right hand, showing perchance the keenness of his in- tellect in dividing the true from the false. He also rides upon a lion to show his triumph. He is repre- sented as receiving instructions from the Buddha, and then setting out toward central and south India, where thousands flocked to him for instruction. He is thus a great saviour of the ignorant and deluded. Pu-hsten, The Bodhisatva, called in Sanscrit by the long name Samantabhadra, is better known in China as Pu-hsien. He is the embodiment of Happiness. He, too, has vowed to save millions of men before entering into Nirvana. He recommends all to withdraw their thoughts from the world of sensation. Like other Pu-sas, he wears a gilded crown of Lotus leaf. He rides upon an elephant, indicative of caution, dignity and strength. He also has many admirers. T1-T sang. A third noted Bodhisatva is she (or he) known in China as Ti-tsang. A whole book is devoted to her marvels. The story, briefly told, is of a maiden whose mother slandered the three treasures, that is, Buddha, the Law and the Priesthood. After death she was sent to the limitless hell. Her daughter, grieving over her mother’s wicked life and inevitable fate, sought the aid 244 CHINESE CULTURE AND CHRISTIANITY of an ancient Buddha image. She was told to sit at home and meditate on his name. Doing so, she fell one day into a state of deep reverie and soon found herself on the banks of a great ocean. Here she saw many beasts of prey with iron bodies, flying and walk- ing on the sea. Multitudes of unhappy men and women were swimming there and were bitten con- stantly by these ferocious animals. A demon king addressed her kindly, informing her that she had come to the great, iron-mountain girdle that surrounds the world. The people, she saw, were the inhabitants of our continent the Jambu, who had recently died. If, after forty-five days, no one per- formed any meritorious act for their benefit, they must be transported to this sea. On further inquiry as to the fate of her mother, she was rejoiced to hear that, owing to her, the daughter’s piety toward the ancient Buddha, the mother had been saved and was already in Paradise. Indeed, such merit was sufficient, in addi- tion, to raise innumerable other persons to heaven. Returning to consciousness, the maid made a vow that, through innumerable coming kalpas, she would per- form acts of merit for the deliverance from suffering of multitudes of living beings. She (or he, for this Pu-sa is also at times represented as a son of a king of Siam) is thus a deliverer from the terrors of Hades, and is often represented sitting with benign counte- nance, while around are clustered the ten kings of hell listening to her instruction. She saves men from these bitter seas and earth prisons with their many punishments, BUDDHISM IN CHINA 245 Kwan-yin, “ Goddess of Mercy.” Most noted of all these deliverers is Kwan-yin, familiarly spoken of among Westerners as the ‘‘ God- dess of Mercy.” Her power is almost unlimited, for she can transform herself into all conceivable forms, and so can save not only men, but devas, animals and other races of beings. She is, therefore, frequently depicted with a thousand arms stretched forth to save. She especially rescues men from the “ eight miseries ” and may be seen saving sailors at sea, travellers from wild animals, robbers, etc. Perhaps her most popular form is with a child in her arms, as she comes forth to aid unhappy mothers. This latter has led some to identify her with the Virgin Mary, but the idea is radically different. Here again, though this saviour is frequently called “ she,” the older form was doubtless male. As there seems no limit to her transformations and powers, she is naturally among the most widely supplicated and worshipped. The Mahayana School in China. It has taken considerable space to state this devel- opment of the Northern Buddhist school, even in out- line. But it is of paramount importance, for it was this system of thought which the two teachers from India, who arrived in China in the middle of the first century A. D., came to teach. It was the books of this system which they and most of those who came after them translated into Chinese, and so its temples and forms of worship which were set up. Despite an Emperor’s welcome, there was opposition, and it took centuries to cover the new land with temples. But 246 CHINESE CULTURE AND CHRISTIANITY eventually thousands of priests, from among the men and also women took the vows, and Buddhist ideas have flooded the thought-life of the people. Idolatry Related to Allegory. As stated previously, very probably these subtle Hindu teachers of the first and second centuries B. C., who inaugurated this Mahayana or “ Great Vehicle” system, disbelieved in much of this imagi- nary extension of time, space, exaltation of Buddha and fanciful deliverers. As we at times set up statues of liberty or justice to impress imperishable ideals, so they probably thought by means of images to lead men to seek after destruction of desire, denial of sensation, and their peculiar ideas of wisdom, mercy, emptiness, happiness and Nirvana. But the ignorance, or per- haps one should more truly say the infinite longings within the souls of men, could not be satisfied with these allegorical interpretations. Denied powers be- yond their own, they proceeded to deify all these images, till today the atheism of the Tathagata has become a form of polytheism, with gods innumerable and still growing, for anyone by merit may become successively a listener, an understander of causes, a saviour and then a Buddha. Each Pu-sa Has His Own Chief Seat. The whole system, with many modifications, has been adopted in China. The four great deliverers have, in addition to having their images everywhere, each been given as the years have passed special sta- tions in this land. Thus Wen-Shu, the wise, has his chief seat at Wu Tai mountain in the province of BUDDHISM IN CHINA 247 Shan-si. Ti-tsang has made a temple in An-hwei, some miles west of Nanking, his home. Kwan-yin lives at Pu-to Island, near Canton, and Pu-hsien has headquarters here in our own province of Szechwan on the famous Mount Omei. Visiting there one sum- mer we were told that Pu-hsien had appeared that same season. On inquiry as to the evidence, we were told that he had ascended the mountain among the train of pilgrims, visited the many temples, and then reaching the Golden Summit had thrown himself over the great sheer precipice. On looking for the body the searchers below could find no trace,—was not that proof sufficient? Each Idol His Own Place in the Temple. The masses of the people, therefore, look upon these abstractions, some of which are associated with semi- historical persons, as absolute powers, and visit the temples for heavenly help, much as they go to their magistrates for earthly aid. By the door-way, as they enter, stand two great generals of the devas, ‘‘ Hen ” and “ Ha,” with arms uplifted and fearsome mien to terrify unworthy intruders. Next follow many de- fenders of the Buddha and his teachings, notably the four kings of the devas, Kwan-ti, the Chinese god of war, the Dragon King and others. In the next court are probably three or four deliverers, Wen-shu, Pu- hsien and Kwan-yin, with their promises of wisdom, happiness and mercy. Another court farther up brings the supplicant to the hall of the Great Hero, that is Buddha himself. He is usually called in China Shih- Kia-Mo-Ni, that is Sakyamuni, the Sage of the Sakya 248 CHINESE CULTURE AND CHRISTIANITY race. There he sits in the serenity of self-salvation, teaching all beings the Law. Men are represented by his youthful cousin Ananda (in Chinese O-lan) and the aged Kashiapa (Chinese Kia-shie), his successors in the patriarchate, who stand to hear his instruction. Eighteen saints, Lo-hans, with special miraculous powers over nature, and above them rows of devas (Chu-Tien in Chinese), sit listening attentively. In a still higher court sits usually the smaller image of Mi-lei Foh, that is “The Laughing Buddha,” the Buddha-that-is-to-be, and higher still O-mi-to Foh, the Buddha of Boundless Age, welcoming the wanderers to his wondrous Western Heaven. Worshippers, save on the special feast and birthdays of the images, are comparatively few, but the big temples contain often one or two or even three hundred priests, who spend the long day in lighting candles, ringing bells, beating the wooden fish, reciting their translations or trans- literations of the sutras, marching in ceremonial pro- cession, or loafing about lazily, awaiting a call forth to some funeral, too often conjuring up plans to im- pose lucrative alarms upon the credulous. Extravagant Promises to Worshippers. Most extravagant promises are made to those who call upon the names of these Buddhas and Deliverers. Thus we read in the Lotus Scripture that: “If many merchants sailing the ocean meet with a typhoon, and even a single one on the ship call upon the name of Kwan-yin, the “ Goddess of Mercy,” all on board will be delivered from danger. If a man should be about to suffer hurt and call upon Kwan-yin, the sword or BUDDHISM IN CHINA 249 spear of his enemy will at once break in pieces. If a man hallows Kwan-yin’s name but once and worships Kwan-yin, the blessings of the two are equal, and cannot end for millions of years.” So to those who worship Ti-tsang, Buddha himself is said to promise that, “ If any good man or woman will worship Ti-tsang, repeat his name, make an offer- ing to him, or draw his picture, such a person will certainly be born in the thirty-third heaven.” Again, it is promised that, “ If a woman with an ugly counte- nance and sickly constitution prays to Ti-tsang, she will, for a million kalpas, be born with a beautiful countenance.” Is it to be wondered at, in view of these extravagant hopes, that deluded priests pass around and around the altars simply repeating over and over again the name of O-mi-to Foh, or some other idol, that pilgrims repeat it from step to step as they climb the long mountain paths or that the Tibetans have systematized it all thoroughly and flutter their prayers from flags mechanically in the breeze, or bet- ter still, fill great churn-like cylinders with their pray- ers and set them turning by water power along the little mountain streams? Perhaps it is even less to be wondered at that these very extravagances have estranged the thoughtful people of the land. Some scholars here and there are enamoured by the subtle- ties of the old Hindoo philosophers, their psychological speculations and the beauty of the style of the trans- lations, but outside the priesthood in China today the majority of the followers are old women and the simple-minded of the masses. 250 CHINESE CULTURE AND CHRISTIANITY Charms, Formule, Relics. In addition to idol worship and these mere mechan- ical, vain repetitions in prayer, many other corruptions crept into the system as it developed both in India and here in China. Among these may be mentioned magic formule and charms made from old Sanscrit char- acters, meaningless in their original but mystic enough to deceive the multitude. By means of these many claimed the réle of healers of disease, rain-makers and foretellers of events. The chief mover in this develop- ment seems to have been a monk Amogha from Ceylon, and thus related to the Hinayana or Little Vehicle that branch of Buddhism that developed in the south of India. He is called in Chinese Pu-kung, that is “ not empty,” and occupied a chief place at court during his day. It was he who, about the year 768, introduced the custom now so common of feeding the hungry ghosts each fifteenth of the seventh moon and at funerals. In this a magical arrangement of the fingers as well as delineations of Sanscrit characters and read- ing of special books play a prominent part. Relics in various forms also become religiously powerful. The teeth, the dust, parts of the clothing, or bones, or former rice bowls of Buddha and other Bodhisatvas were especially potent. a-hsien, an ardent Chinese Buddhist, made a visit of almost fifteen years to India about the year 400 a. p., and found this worship of relics in full swing there. In one place a bone from Buddha’s skull was covered with five precious substances and zealously guarded by eight officers of the king. In other places topes were erected BUDDHISM IN CHINA 251 on the sites of Buddha’s footprints, the place where he dried his clothes and even where he cut his hair and nails. This later spread to China, and we find even Emperors going forth to meet parts of bones carried in great state to their capitals. It was also the begin- ning of the pagodas which still so picturesquely dot the land. Built first to house or honour these sacred relics, they later came to be looked upon, coupled with the subversive genius of geomancy, as means of regu- lating the literary and other luck of the land, and were built in great numbers, beginning chiefly with the Tang dynasty (approximately 600-900 a. p.). Relics are less prominent now, but still an occasional one is dis- played, as at Omei, where a great tooth, purporting to be one of Buddha’s presumably innumerable molars, is displayed. From its size it may be the tooth of an elephant or some other large animal. Hinayana Influence. Other interpretations of Sakyamuni’s teachings than those of the regular northern school have also come to China. These are even more intimately related to the Hinayana. Prominent among these new teach- ers was no less a personage than the twenty-eighth patriarch or pope of Buddhism, who _ personally came to China about a. p. 520. He is called Bodhi- dharma, or in Chinese Ta-mo, and came by way of Canton and the south. He disbelieved in all outward forms and images, even in the use of sacred books, and taught the abstraction of the mind from all objects of sense and its own thoughts. In this the smaller ve- hicle of the south held closer to Buddha’s Law. This 252 CHINESE CULTURE AND CHRISTIANITY is clearly shown in a conversation between Ta-mo and the Liang Emperor (compare Dr. Edkin’s Chinese Buddhism). The latter spoke of having built temples, transcribed books and admitted new monks to take vows incessantly and asked: “‘ How much merit may I be supposed to have accumulated? ” The reply was, “ None.” “Then what is true merit? ” asked the Emperor. “‘ It consists in purity and enlightenment, depth and completeness, and in being wrapped in thought while being surrounded by vacancy and stillness,” was the reply. ‘“‘ Merit such as this cannot be sought by worldly means.” Ta-mo then left for the north, for the capital of the then Wei kingdom at Lo-yang. Here for nine years, ’tis said, he sat with his face to the wall, and after five attempts to poison himself, finally died. Compromises Between Northern and Southern Schools. Ta-mo gave orders that other patriarchs should succeed him for two hundred years, then “ the law of Buddha having spread throughout the whole nation, the succession of patriarchs will cease.” Five Chinese patriarchs, accordingly, bore the honour. Since then the patriarchate has ceased to exist. Other schools, namely, those known as the Tien-tai, the Chin-tu, the Lin-chi, etc., have sought to combine these two ex- tremes of formalism and mysticism as exemplified by the schools of Northern Buddhism and that of Ta-mo, until we have in China almost as many varying de- nominations of Buddhism as there are of Christianity. They may, today, however, be divided roughly into BUDDHISM IN CHINA 253 Mystics (Ch’an-si), Ritualists (Fa-si) and Discipli- narians or Ascetics (Lu-si). The latter, few in num- ber, now wander about barefooted, begging their way, and make a precarious living by fortune-telling, etc. The day for more severe asceticism, such as the hanging of weapons in the flesh, the severing of limbs or self-cremation known to past dynasties, is past. The second includes the great majority of priests of the present. ‘They simply take literally and formally the books, ceremonies and postures pre- scribed by the past and go through the daily routine of special occasion requirements as might so many automatic figures. The Mystics are more consistent descendants of Ta-mo and the Buddha. As one ascends Omei, the sacred mountain of Szechwan province, here and there in the temples may be found the bones and skull of past priests who, through long processes of meditation, are said to have attained Nirvana. Their bodies have been, accordingly, not cremated as the custom is, but carefully covered over with plaster and other sub- stances and now set up among the Buddhas and Bodhisatvas are worshipped by the pilgrim throng. There are few, if any, willing to endure such extreme abnegation today. Yet here and there, as in the great Wen-Shu monastery, in Chengtu, Szechwan’s provin- cial capital, one may enter the Ta-mo hall and see on either side a score or more of the Lin-chi sect, seeking to lose all knowledge of sense, time and space. The abbot informs you that the custom is to sit with the eyes fixed on the end of the nose, the nose pointed to 254 CHINESE CULTURE AND CHRISTIANITY. the centre of the breast and the thoughts completely at rest. After a time all sense surroundings will dis- appear. One has but to look at the faces of these misguided seekers of the Way, to believe that the pro- cess in many cases is too sadly true and that they become half comatose creatures devoid of the glow and splendour of the Divine image within. Others, doubt- less, find, as has been demonstrated in many another monkish system, that this way of meditation, far from bringing the destruction of desires, brings through in- activity but greater incitement, and makes baser thoughts more dominant. Buddhism Founded in Fallacy. It would be quite wrong, however, to attempt to banish present-day Buddhism as an utterly benighted system which has been and is bereft of all benefit to China’s masses. ‘They have doubtless their black sheep among priests and people, but such are the ex- ception, not the rule. Ethically their ten command- ments, stated in China as: Thou shalt not (1) kill, (2) steal, (3) commit adultery, (4) lie, (5) sell wine, (6) defame others, (7) praise yourself, (8) be parsi- monious and scoffing, (9) grow angry and refuse re- proof, (10) revile the three Precious Ones (Buddha, the Law and the Priesthood), though distorted in in- terpretation are respected by many. The laity are expected to emphasize the first five, and these doubt- less bear fruit. Despite some recent attempts at reform and the search for Bodhi in special circles, however, the stress is little heard today upon such morals. Instead of BUDDHISM IN CHINA 255 teaching and exhortation, services consist largely in reading sutras, transliterations of ancient texts under- stood neither by the masses nor the majority of the monks themselves. Thus, the rank and file know chiefly to abstain from meats, to release life on Buddha’s birthday, to call in the priests for funerals, and to repeat constantly the name of O-mi-to Foh, praying his aid and ultimate entrance into his Para- dise. Unfortunately, the motive now is rarely love and service to all sentient beings and man, but rather the selfish hope of eventually escaping the six paths of another existence, namely, of animals, hungry ghosts, spirits in hell, men, asuras and devas; and reaching the joys of the Western Heaven or the non-existence of Nirvana. Furthermore, the Confucianists, the long and at times bitter opponents of Buddhism, can claim an at least equally pure and well-sustained moral code, so the ethical contribution of the Buddhist system to China is greatly curtailed. Religiously, nevertheless, Buddhism has supplied a need of the human soul which later Confucianism with its over-emphasis on reason and consequent tendency to agnosticism has refused to give. Badly beclouded as they are, even Buddhist conceptions and convictions of a Higher Power and human sav- iours have brought some measure of comfort in a cruel world, and are apparent steps in the search after the All-Father. /ésthetically, Buddhism has also inspired much effort in China and many superb things in pottery and bronze, painting, carving and architecture are still scattered 256 CHINESE CULTURE AND CHRISTIANITY far and wide to attest its gentle love of life and of the beautiful. Whatsoever things of these are true, beautiful, of good report, Christianity in turn comes not to destroy but to fulfil. XIII ISLAM IN CHINA T is a matter of considerable surprise to some to find Mohammedans in China, a surprise which deepens greatly when it is discovered that they are there so widespread and in such numbers. Mr. Marshall Broomhall, in his excellent book Islam in China, and to which we are much indebted, has made perhaps the most satisfactory study of this subject and gives us the following maximum estimate of Mo- hammedan population: Province Population Kansu ......... 3,500,000 Shensi 500,000 Shansi 25,000 RL Tee ta ee 2 1,000,000 Shantung ...... 200,000 Honan 250,000 Kiangsu ....... 250,000 Szechwan ...... 250,000 Kweichow ...... 20,000 Yunnan ........ 1,000,000 Brapelinc. oc. « 10,000 Province Population Kianget iiss ve: 2,900 Anhwei........ 40,000 Chekiang ...... 7,000 Filia nee orn a 20,000 Kwangtung .... 25,000 Kywangsitcn sine. 20,000 Hukien (if Sen 1,000 Manchuria...... 200,000 Sinkiang ....... 2,400,000 Mongolia ...... 100,000 TOTAL!) strc. eeu, Sek UU Other writers are quoted who have placed the Mo- hammedan population at fifteen millions, twenty mil- 257 258 CHINESE CULTURE AND CHRISTIANITY lions, thirty-four millions, fifty millions, and a Chinese Moslem official of Yunnan province even estimated them at seventy millions! Placing this population, therefore, at ten millions would seem sufficiently con- servative, which would mean that at least one individ- ual in every forty of China’s citizens is a Moham- medan. ‘That they are so widespread, being found, though in vastly varying proportions, in all provinces of the land is also a matter worthy of note. Certain questions immediately arise which directly or indirectly concern us in our study: By what route did Mohammedanism come? What were the causes which brought it? When did it arrive? What has been its history in the land? What is its present cultural influence in China? These and other queries we must attempt to answer. But we will do this poorly until we remind ourselves of some of the historic factors connected with the life of its founder and the spread of his convictions. We study first, therefore, Islam in Arabia. The Birthplace of Mohammed. The ancient city of Mecca, so Mohammedan tradi- tion assures us, marks the spot where Hagar long ago laid her perishing son Ishmael down to die. Here the well is still shown from whence she drew the life-giving water, and here is situated the Kaaba, or “ Cube,” a small building approximately thirty feet each way which housed, in the early centuries of our era, the gods of the Koreish and other tribes. At a height of about four feet from the ground, the outer wall con- tains a small reddish-black stone (about six by eight ISLAM IN CHINA 259 inches in size), dotted with coloured crystals and en- circled with a band of silver. This is the famous Black Stone, brought to earth, so Arabian tradition avers, by the angel Gabriel. Here Mohammed was born in the year 570 A. D. His father had died before his birth and his mother died when he was but a boy of seven, so for two brief years he was guided by his grandfather, the head of the Koreish clan. Then the good grandfather also died and he came into the home of his uncle, Abu Talib. Mohammed never went to school. It is doubtful if he ever learned to write. His school was the great school of the world. He learned to watch his uncle’s camels and sheep on the mountain side, to ride Arabia’s far-famed steeds, even to fight at times, or to listen at night to the traditions of his tribe and search the strange panorama of the star-studded heavens. His Youth. At twelve years of age, like another historic Child, he travelled away, possibly to Jerusalem—at any rate through Palestine and north to Syria. He was with his uncle’s caravan as it went to trade Mecca’s prod- ucts for those of other lands. This was evidently but the first of many such journeyings. ‘These brought him varied experiences but little wealth, and at twenty- five, Mohammed still lacked both wife and fortune. Both, however, were to come soon—and together. A lady of renown, Khadijah, needed a skilled leader to manage her caravan, and when Mohammed had proved his ability to manage that successfully, she chose him 260 CHINESE CULTURE AND CHRISTIANITY for the longer journey of life. Though she was fifteen years his senior, the new home seems to have been a happy one and while she lived Khadijah did much to give a sane solution to the crises in Mohammed’s new career. Mohammed had always been a man of good family. Now, by his marriage, he was raised to a position of comparative affluence.. Freed thus from the struggle for existence, he began to take a more prominent place in the affairs of his tribe. His grandfather had been head of the Koreish, as said, and that gave him as grandson place and prestige. An incident which trans- pired when he was thirty-five shows this. It is related that the tribes were repairing the Kaaba which had been almost destroyed by a diastrous flood. All went well until the difficult question arose as to who was worthy of raising to its pristine place, the sacred Black Stoner This was left to Mohammed, who solved it by assigning each of the four leading chiefs a corner of a sheet on which the stone was accordingly harmoni- ously raised to its proper position. But his interests were not wholly social. He had come to the period of reflection, and religious rites and beliefs were often before him. Indeed, his time was one of religious contacts and conflicts. Not only were there the traditional animism and polytheism of his own Arabian peoples, but mingled with them were other cults and settlements of Jews and Christians. These latter he had met on many occasions during his caravan journeys to the north, when he had even re- ceived hospitality at Christian hands. ISLAM IN CHINA 261 Religious Revelations. Thus, in the year 610 a. D., when forty years of age, we find him retiring with his wife to a cave on Mount Hira, near to Mecca, for meditation. It was while here that he experienced strange psychic manifesta- tions. One of these was a supposed visit from the angel Gabriel, who approached within two bow-shots’ length and, presenting a silken cloth covered with writing, bade him read. This was the beginning of revelations direct from Heaven. Then, and later, these were uttered by Mohammed as messages to men, and, later still, after his death, collected by his followers to form their sacred book, The Koran, that is, the “ Recitations.” The Flight. Khadijah, his wife, was his first convert, then his two adopted children, Ali and Zeid, and later Abu Bekr, a merchant, and the fiery Omar, all five of whom were to be intimately associated with the new prophet and his propaganda. Like many another would-be reformer, Mohammed, in the main, met only ridicule in his native city of Mecca. A half-hundred, however, believed, and were subject to such persecu- tions that many fled to the Christian king of Abyssinia. Pilgrims from other centres were apparently more open to conviction. This was especially true of certain Jews and others of Medina, a city a short distance to the north. Thither Mohammed accordingly fled, in the year 622 a. p., a date to be ever after kept sacred in the annals of Islam as 1 Anno Hegira, that is, the First Year of the Flight. 262 CHINESE CULTURE AND CHRISTIANITY Unfortunately for the new faith, Khadijah, with her fine feminine instincts, had passed away in the year 620 a. p. Left bereft of her presence and guidance, Mohammed had given reign to the fiery steeds of animal desire even before the Flight. The very year of Khadijah’s death he contracted two new marriages, one with a widow, the other with a child of ten, the daughter of Abu Bekr. Indeed, the records show that from the age of fifty when his first wife died to the age of sixty-two, at which time he, himself, passed away, the new prophet had accumulated ten wives and two concubines. One of the former was the wife of his adopted son, Zaid, whom he persuaded to divorce her. The others were mainly widows, two of men whom he had murdered. In Medina. During his first year in Medina, Mohammed set himself to the establishment of his new creed. On the spot where the famous camel Al Caswa, which carried him in his flight, had stopped in the city, he erected the first mosque and, near by, a minaret. From the . latter a negro slave summoned the people five times daily to prayer—at dawn, at noon, at sunset, and two hours before and after the latter. In the mosque, Mohammed, himself, preached to the people each Fri- day, prescribing the four genuflections, the washings and other rules and revelations. The latter were often in poetic form and judging from their flow and rhythm must have been preceded by many hours of meditation. But more sinister concepts were being created in ISLAM IN CHINA 263 the prophet’s brain. He began to dream of position, of power, of wealth, of dominion. At first, he was somewhat friendly to the Jews and Christians. He even had his followers face Jerusalem when at prayer. But his claims to be not only a prophet, but te prophet of Allah, led to inevitable conflict. He began to silence his enemies by secret assassinations. He needed funds and sent his followers out to attack the caravans from his native Mecca, and even bowed so low as to break the sacred truce of the month of Rejeb when, according to the unwritten traditions of the desert, even the wild Bedouin refrains from plundering. Medina became actually a nest of freebooters, forgiven and frenzied by the pliable faith of their prophet. War of Mecca. By the year 630 A. p., Mohammed could assemble ten thousand fiery followers. With these he marched upon Mecca. The defense was feeble and the city fell. Contrary to the custom of his followers in later years, Mohammed’s first act was one of clemency and he spared the people of the city. His next was to hurl the ancient tribal gods from their holy place, the Kaaba. By a later act, however, he made it, and not Jerusalem, the centre of power and prayer, which it has remained throughout the succeeding centuries. Two years later (632 a. p.) he died, and was buried in Medina. The above is a very inadequate outline of Moham- med’s life and immediate influence as seen by Western writers. The picture presented by his followers should also be recorded. Samuel M. Zwemer, in his /slam 264 CHINESE CULTURE AND CHRISTIANITY and other writings, to which we are indebted for much of the substance of our summary, gives us the follow- ing from Kamal ul Din (a. p. 1349-1405): In Praise of Their Prophet. ‘““ Mohammed is the most favoured of mankind, the most honoured of all apostles, the prophet of mercy, the head or Imam of the faithful. He is the best of prophets, and his nation the best of all nations, his creed the noblest of all creeds. He was perfect in intellect, and was of noble origin. He had an abso- lutely graceful form, complete generosity, perfect bravery, excessive humility, useful knowledge, power of performing high actions, perfect fear of God and sublime piety. He was the most eloquent and the most perfect of mankind in every variety of per- fection and the most distant of men from meanness and vices. “¢ Aisha stated that the prophet, when at home, used to serve his household; he used to pick out the vermin from his cloak and patch it; mend his own shoes, and serve himself. He used to give fodder to his camel, sweep the house, tie the camel by the foreleg, eat with the female slave, knead dough for her, and carry his own things from the market. He used to be con- stantly in a state of grief and anxiety, and never had any peace of mind. “‘ Ali stated that he asked the prophet regarding his mode of life, and that he replied, ‘ Knowledge is my capital; love, my foundation; desire, my vehicle; the remembrance of God, my boon companion; grief, my friend; knowledge, my arms; patience, my cloak; the i Sie ISLAM IN CHINA 265 pleasure of God, my share of plunder; poverty, my distinction; renunciation of the world, my profession; faith, my strength; truth, my interceder; obedience to God, my sufficiency; religious war, my nature; and the refresher of my eye is prayer.’ ” As one reads such descriptions one cannot but feel that such Mohammedanism is a faith bordering at times upon fanaticism, based little upon its founder but largely upon later fiction and fancy born of poetic ideals. But Mohammedanism has as its standards not alone the example of the prophet. It has also the Koran and certain reputed sayings and doings not therein recorded but sanctioned by tradition. It has further the interpretations of these as stressed by the Sunnis, Shias and many other than the seventy-three sects into which the prophet foretold that his fol- lowers would divide. With these as a basis, Mohammedan faith and practice (still following Zwemer) may be divided as follows: Six Articles of Faith. Mohammedan Faith has sx special articles. They are: (1) A Conception of God. ‘ There is no God but Allah,” that is the first step both in order and in importance of the creed. It is monotheistic, and God is represented as personal, all wise, all powerful and omnipresent. But His will is utterly arbitrary. He is in no way limited by a moral standard which He has established. He is not unchangeable, the same yester- day, today and forever, but free to the verge of fickle- ness, and man can but fear and tremble. 266 CHINESE CULTURE AND CHRISTIANITY (2) A Belief in Angels. These include the four archangels, Gabriel who reveals truth, Michael the patron of the Jews, Israfil who will sound the last trumpet. Israil the angel of death and numerous ordi- nary angels and jinn or genii. The former are formed from light and include two recording angels for each individual. The latter are formed from fire, and haunt baths, wells and ruined houses. Lastly and most to be dreaded there is the devil, Azazil and his numerous and terrible imps. (3) Sacred Books. ‘‘ Moslems believe that God sent down one hundred and four sacred books. Only four books now remain, namely, the Torah or law which came to Moses; the Zabur or Psalms which David received; the Injil or Gospel of Jesus, and the Koran. The latter is uncreated and eternal, to deny this is rank heresy. While the other three books are highly spoken of in the Koran, they now exist, Mos- lems claim, only in a corrupted form, and their pre- cepts have been abrogated by the final book to the last prophet Mohammed.” (4) Major and Minor Prophets. There are six major prophets of Islam; Thus ‘“ Adam is the chosen of God; Noah, the preacher of God; Abraham, the friend of God; Moses, the spokesman of God; Jesus, the spirit of God; and Mohammed, the apostle of God. Mohammed has also two hundred and one other titles of honour by which he is known among the faithful.” In addition there are twenty-two minor prophets mentioned in the Koran. They are: Enoch, Heber, ISLAM IN CHINA 267 Methusaleh, Ishmael, Isaac, Jacob, Joseph, Lot, Aaron, Jethro, Zacharias, John the Baptist, David, Solomon, Elias, Elijah, Job, Jonah, Ezra, Likman (sop), Isaiah and Alexander the Great. “According to the Moslem teaching,” (to again quote Dr. Zwemer) “ Jesus was miraculously born of the Virgin Mary. He spoke while still a babe in the cradle, performed many puerile miracles in His youth, healed the sick and raised the dead when He reached manhood. He was specially commissioned to confirm the Law and reveal the Gospel. He was strengthened by the Holy Spirit (Gamaliel). He foretold another prophet, whose name should be Ahmed (Mohammed). Jesus was by deception and substitution saved from crucifixion and taken to heaven. He is now in one of the inferior stages of celestial bliss. He will come again at the last day, slay anti-Christ, kill all the swine, break the cross, and remove the poll-tax from infidels. He will reign as a just King for forty-five years, marry and leave children, then die and be buried near Mohammed at Medina. The place of His future grave is already marked out between the graves of Omar and Fatimah.” Mohammed now dwells in the highest heaven several degrees above Jesus. (5) The Day of Judgment. There will be forty days’ rain, the os sacrum of each human will be re- vitalized and the body literally rise again. For the good after Judgment there will be an everlasting life of physical joys, gardens, couches, wine, houris. Mohammed is reported to have said, “‘ The believer in Paradise will marry five hundred houris, four thou- 268 CHINESE CULTURE AND CHRISTIANITY sand virgins and eight thousand divorced women.” Hell is sevenfold and full of inarticulate terrors, serpents, scorpions, fire, burning pitch, pus. “‘ Connected with the Day of Judgment are the signs of its approach, viz., the coming of the anti-Christ (Daj-jal), the return of Jesus as a Moslem prince, the rising of the sun in the west, the war of Gog and Magog, etc.” : (6) Predestination. Orthodox Mohemmedanism is ultra-Calvinistic. All man’s life here and hereafter is fixed. Each has his irrevocable fate. Omar Khayyam voices the sentiment of millions when he writes: “Tis all a Chequer-board of nights and days Where Destiny with man for pieces plays, Hither and thither moves and mates and slays, And one by one back in the Closet lays.” The Practice of Islam. While Islam means resignation to the will of God it is especially submission to His will in the observance of five duties.” Mohammed said, “ A Moslem is one who is resigned and obedient to God’s will and (1) bears witness that there is no god but God, and that Mohammed is His Apostle; (2) is steadfast in prayer; (3) gives “ zakat,” that is legal alms; (4) fasts in the month of Ramazan; and (5) makes a pilgrimage to Mecca, if he have the means.” In addition to these five, three other practises are emphasized (cf. Zwemer), viz., (1) circumcision, (2) feasts and festivals, (3) the Jihad, or religious war. The Koran demands that the true believer “ kill those ISLAM IN CHINA 269 who join other gods with God, wherever ye shall find them.” Seven Sins. Some say there are seven great sins—idolatry, mur- der, false charge of adultery, wasting the substance of orphans, taking interest on money, desertion from Jihad, and disobedience to parents. Others say there are seventeen and include wine-drinking, witchcraft, and perjury. . . . Nothing is right or wrong by nature, but by the fiat of the Almighty. It is signifi- cant that Mohammedan sense of sin does not forbid polygamy, divorce and slavery. Spread of Islam. We have dealt at some length with the prophet and his revelations, especially as the latter have been ex- plained and enforced by his followers. We next pro- ceed to inquire as to how and whither the propaganda spread, and, in particular, the causes and courses by which the new creed came to China. Before Mohammed’s death, in 632 a. p., Arabia had largely surrendered to the new faith, and just before his fatal illness he gave orders to attack Syria. ‘“ Slay the polytheists wherever ye find them,” were his orders, and Abu Bekr, his successor as Caliph, has- tened to obey the command. In turn the fiery Omar became Caliph (634 A. p.) and by 637 A. p., Damascus, Jerusalem and all Syria had fallen before his arms. Another three years and the ancient empire of Egypt had collapsed, to be followed in another two years by the overthrow of proud Persia. The onward march of Islam at this time is thus depicted by Zwemer: 270 CHINESE CULTURE AND CHRISTIANITY “Tt swept across Syria, Egypt, Tunis, Algiers, Morocco, like a desert simoom,—swift, fierce, impet- uous, irresistible, destructive,—only to be curbed and cooled by waves of the Atlantic. History tells of Akba, one of their leaders, that he rode his horse far out into the surf, crying: ‘Great God! If I were not stopped by this raging sea, I would go to the nations of the West, preaching the unity of Thy name and putting to the sword those who would not submit.’ “Tarik, finding no lands to the West, crossed over the straits into Spain, and named its promontory, Gibraltar, Jebel Tarik (the mountain of Tarik),—an everlasting monument to his missionary zeal.” It was not until the battle of Tours, 732 A. p., just one hundred years after Mohammed’s death, that France and Western Europe were saved from the Mos- lem power. As it was, the Moors ruled Spain until 1492. For one hundred years, 651-750, the Caliphs of Damascus spread their fiery faith throughout the cen- tral portions of ancient Asia, to be followed by the long, and largely enlightened, régime of the Caliphs of Bagdad, 750-1258. Contemporary History of China. From this cyclonic commotion which was shaking and shaping the western side of the Asian continent, we turn to its eastern slopes in China. The year 618 a. D., while Mohammed was still in Mecca, and slowly gathering a small group of believers, saw the downfall of the Sui and the rise of the famous Tang dynasty. The Sui was the last of a long series of attempts to control China’s vast peoples which had ISLAM IN CHINA 271 gone on unsuccessfully for a period of over four hun- dred years, from the time of the great Han régime (B. C. 206-A. D. 221). Under the Tang a new era arrived. The whole land was unified and vastly ex- tended, Korea and Tibet were conquered, and even parts of Japan and India repulsed. ‘“‘ The empire under the first of the Tang dynasty extended from the Yellow Sea to the Aral Sea, and from Siberia to the southernmost point in Farther India” (Li Ung- bin, Outlines of Chinese History). It was an age of peace, of prosperity, of poetry, of economic freedom when intercourse with foreign nations was encouraged, and of religious freedom when many religions from other parts of Asia found their way into the land. The Tang fell in 907 a. pD., to be followed after the usual period of unrest which has always followed the downfall of all great dynasties in China, by the almost equally renowned dynasty of the Sungs (960-1280). This was, pre-eminently, the period of Chinese philos- ophy and pictorial art, and an attempt was even made at public ownership of lands. The Sung fell before the onrush of the Mongols, who, though they ruled China for less than a hundred years (1280-1368), held mastery over practically all Asia so complete that there was again a continuance of great freedom as regards foreign relations, and many nations and their religions were welcomed to the land. The native Min dynasty (1368-1644) and the Manchu dynasty (1644- 1911) bring Chinese history down to the days of the present Republic. These latter two dynasties were at times not so liberal to the foreigner, an attitude easily 272 CHINESE CULTURE AND CHRISTIANITY explained when one recalls their early experiences with the Portuguese and other pioneer traders from the West, and unsatisfactory diplomatic relations in more recent years. Two Contacts. What were the contacts of Mohammedanism with the people of China during this long period? In brief, there were two chief points of contact, one by way of the ancient sea-route round the south of the con- tinent reaching China on its south-eastern coast, the other, the great overland route through central Asia and Turkestan reaching China by way of the prov- ince of Kansu in the far north-west. As it had priority in chronological contact, let us trace the former first. The Sea Route to Canton. It is a matter of historic record that in the sixth year of the Hegira (628 a. p.), Mohammed sent com- munications to foreign potentates inviting them to em- brace Islam. Taking advantage of the fact of Arab traders making the long sea voyage to China in search of silk and spices, Mohammed possibly sent a similar message to the far-away court of Cathay. Tradition says that he did, and that the messenger was no less a personage than a maternal uncle of the prophet. There seems some reason for agreeing that such a dele- gate really did go to China at that time, that he went to the capital then at Sianfu, had an interview with the great Tang Emperor and was authorized to build a mosque at Canton, that he made another voyage to his native land and that he finally died and was buried ISLAM IN CHINA 273 in the famous Echo Tomb, outside the city of Canton. There is, none the less, great need of clearer evidence as to who this messenger was. The name given in Chinese writings is Saad Wakkas, or Saad, son of Abu Wakkas, but critics agree that these lived, died and were buried in Arabia, nor were they ‘“‘ maternal uncle to Mohammed.” M. de Thiersant has conjectured that the person was probably a maternal uncle, one Wahab bin Kabsha, but Broomhall seems to show that there is little support for such a statement. Indeed, some are inclined to consider the whole story a glorification of a later generation. Chinese Records Regarding This. More important for our present study, however, is the current belief of the followers of Islam themselves in China (cf. Broomhall). This is contained in a Chinese work, “ Hwei-Hwei Yuan lai,” or Origin of Islam in China. ‘This states that in the third year of Tai-tsung, the first Emperor of the Tang dynasty, he one night had a dream. In it appeared monsters with black heads, no hair, enormous mouths and projecting teeth, most terrific and evil to behold, which rushed into the royal palace. Then pursuing them, came a man whose clothes were white and powdered, had a jewelled girdle of jade encircling his loins, on his head a plain hat, and around it a cloth turban like a coiled dragon. When he entered the palace he knelt toward the West. The monsters, when they saw him, were at once changed into their proper forms, and in a distress- ful voice, pleaded for forgiveness. This was readily interpreted by the astrologers and 274 CHINESE CULTURE AND CHRISTIANITY court to point to the prophet of Islam. So at their suggestion ambassadors were sent to Arabia and brought back with them three men to interpret the new revelation. These apparently came by way of the southern sea-route, one of their number being, they say, Saad Wakkas. In his interview with the Em- peror, he is represented among other things as explain- ing the meaning of the terms “ Hwei-Hwei,” the name by which Mohammedanism is known in China. The words mean literally, ‘‘ Return—return.” “It refers,” he said, ‘to the temporary stay of man upon earth which he leaves to return at death. It refers to the soul’s return to the Beyond, to the return of the erring conscience to the right way, to the veturn from the elusive and false, to the real and true.” After this interview, tradition sends him to Canton, where he erected the Holy Remembrance Mosque, then to Arabia, where he secured the Koran, arriving again in Canton, only to die and be buried a half-mile north of the city in the Echo Tomb. Thus Islam came to China by the southern sea-route, according to present- day belief and Chinese Mohammedan writers. The Land Route to the North-west. The first followers of Mohammed to reach China by way of the north-west land-route came, probably, about the year 720 a. pv. At that time the Omeyides were sweeping eastward. Persia had long since fallen. India and Tibet had come pleading aid against the common foe, and China had sent two hundred thousand men to their assistance only to be routed, in turn. ISLAM IN CHINA 275 Had not these Caliphs of Damascus and their gen- erals begun to weaken, it is possible China would also have fallen. It was at some time during these eastern wars that certain of the Zaid sect of Islam, persecuted by the faithful of the reigning Caliphs, are reported as finding an asylum in China. How many came is equally indefinite. The Abbasides or “ Black Flags,” Caliphs of Bag- dad, who succeeded the Damascus régime, 750 A. D., seem to have been on better terms with China. Thus, when the reigning Tang Emperor, about 755 A. D., found himself confronted by a widespread rebellion in the north-west under An Lu-shan, he appealed to Bag- dad for aid. In response, four thousand warriors are said to have arrived in China. These, after the rebel- lion had been suppressed, settled down in the land, married Chinese wives and became Chinese Moham- medan subjects. How many came since, either as warriors or as refugees, during the centuries which followed, it is impossible to discover. The statistics, as recorded at the beginning of this chapter, show how they have multiplied unto this day. Mohammedan Rebellions. On the whole, the Mohammedans have shown them- selves good citizens, and, on many occasions, aided the Empire in her wars, not a few civil and many military officials rising to places of honour. Conse- quently, during the long years of the Tang, Sung, Yuen and Min dynasties there appears to have been little cause for conflict. On the contrary, the late Manchu régime brought many conflicts, largely, it would seem, 276 CHINESE CULTURE AND CHRISTIANITY from the rapacity of official subordinates. Repeated rebellions broke out, attended by awful slaughter on each side. Chief of these were the Yunnan rebellion, 1855-1873, when Tu Wen-hsiu set himself up as Sultan in Talifu, and that under Yakoob Beg in the great north-west which lasted from 1862 to 1877. In both rebellions millions perished, and great areas of terri- tory were left ruined.and destitute of population. It will be noted that both these have been along the west, where the Mohammedan population is greatest, and contact with the source of Islam easiest of access. Marks of the Mohammedan. What characteristics, if any, distinguish the Moham- medan from his fellow-Chinese citizen? ‘To a new- comer to the great land of Sinim there seem to be but few. Intercourse, intermarriage, race instincts and customs appear to have almost completely absorbed any immigration from Western Asia. But a longer sojourn in the community or a more careful observa- tion will reveal many distinguishing marks. In physical appearance the Mohammedan is fre- quently taller, longer of face, has a decidedly more prominent nose and flashing eye. Frequently, too, he is more active, even aggressive and domineering. In clothing, save in large communities, he differs less, and a white turban which might mark him, may just as reasonably be anyone in mourning. Yet in the more dense settlements, octagon or cone-shaped caps, the latter of which the Chinese dub “ pig heads,” may also be a sign. So may a moustache clipped short to the lip and left long at the ends, ISLAM IN CHINA 277 Occupations also are a guide. In scattered numbers the Mohammedan, as a rule, is not a farmer. He isa merchant and at times among the wealthiest. He is perhaps especially a barterer in horses, cows, sheep and their resultants as milk, flesh, wool, hides. Na- turally he rigidly eschews the pig and its products. Thus, through Buddhist antipathies against killing cows, the beef-butcher business is almost exclusively Mohammedan; but pork is utterly taboo. Animals and fowl for food must be killed (ceremonially, at least), by the “ Ahung ” or Islam priest, while as a sign that their eating-houses are free from all contaminating things—especially lard—their co-religionists hang out a sign, not only with the words ‘“ chiao-men” or ‘“ member ” upon it, but with also a water-urn to show that all is pure. Special Social Customs. In the great home ceremonies connected with birth, marriage and death, though many things are according to common Chinese custom, still there are also dis- tinguishing marks. ‘Thus a child, when seven days old, is given a name by a word from the Koran. At seven years he is, at times, circumcised and instructed in worship. During his ’teens he is married and must not leave home for the first year. At the wed- ding the prospective mother-in-law may go to the bride-to-be’s home to receive her, and the latter’s own mother may accompany her to her new home for the ceremony, both of which actions are contrary to usual procedure in China. Nor do the new pair bow to Heaven and the Ancestral tablet. Rather the priest 278 CHINESE CULTURE AND CHRISTIANITY recites appropriate passages from the Koran as solemnization. At death, the body is usually thoroughly wound in perfumed cloth, each limb separately. There is no thick-slabbed and costly coffin. The corpse is carried forth upon a single plank, a suitable loaf-shaped screen used as a public hearse, providing the covering, as the procession proceeds to the grave. Within the latter the body has no clothing save the cloth wrap- pings. The sides of the grave, however, are occasion- ally faced with boards or other material, and a small extension in the form of a cave may be made. The body must always face the West—toward Mecca—and may be placed kneeling or reclining. When completed, the mound is generally square in shape, and may have a headstone. Mosques. Mohammedan temples frequently show no distin- guishing marks from the street save the caption ‘“‘Pure-True Temple.” But the enclosure once en- tered, the visitor is struck by their cleanliness and quiet. If the hour is one for prayer, believers are seen hurrying in and immediately proceeding to the side structures where small buckets of water are suspended for purification. Their ablutions suitably performed, they proceed to the main mosque. Sandals and shoes are left at the door; then each worshipper takes his place in his appropriate line upon the rows of matting that cover the wooden floor. All face Westward, the priest, readers and elders being in the front ranks. During the ceremonies, there are continual genuflec- ISLAM IN CHINA 279 tions, bowing and prostration which only the initiated fully understand, and which few of those questioned will even attempt to explain. It is the custom, and that suffices. On the wall they face, indicating the West, are Arabic characters signifying Allah and in the right-hand corner a stairway leading up to an imi- tation door, the “ Gate to Paradise.” (Broomhall quotes some as saying that Jesus escaped through this to heaven, on which Judas was then taken and cruci- fied.) There are no idols in the place, the only adorn- ment being some lamps. In Szechwan, where the writer has chiefly come in contact with Islam, there seems to be no attempt to “call” the faithful to prayer. Propaganda. Is any attempt made to propagate the religion of the Prophet, and if so, how? There is practically no open attempt made at prose- lyting. The sect has apparently chiefly increased in proportion with the increase of population. No Mo- hammedan woman marries outside her sect, however, while marriage of the men to Chinese women is com- mon, and the woman, together with any children they may bear, thereby become members of Islam. Adop- tion is also quite common, especially after times of famine, when many children are taken into the Mo- hammedan fold. Mohammedan literature is quite widely spread throughout the country. Broomhall, in his J/slam, gives a list of a score of books, while another score are suggested. In Chengtu, there is quite a large shop 280 CHINESE CULTURE AND CHRISTIANITY given over to the sale of such literature, and maps of Mecca and its vicinity are for sale. Liu Chih is the chief author. Schools are more or less common in connection with the larger mosques. In these, there are usually but ten or a dozen youths of varying ages. The course continues as long as ten years and consists of the Koran and various commentaries. Not a few obtain a small smattering of Arabic sufficient to attempt pro- nunciation, but with little knowledge of its meaning. In large centres, such as Yunnan, even colleges are ex- istent, and Nanking has also had one of some repute. Mecca Pilgrimages. Pilgrimages to Mecca are fairly common in large communities, but in smaller centres they are very rare. The veneration with which they are regarded by the Moslem does not appear to extend in any way to the general community of non-believers. Indeed, there seems little in the general conduct of the “ haji” or his co-religionists to commend their religion or manner of life to the Chinese citizen. It is generally known that the Mohammedan does not eat pork, but even this rule is often broken by naming the meat “ mut- ton.” As to abstinence from wine or usury little is heard or seen. Required Practice. The five main requirements of practice, namely, (1) acknowledgment of but one God and Mohammed as His prophet; (2) the five daily prayers; (3) fasting during the month of Ramadan; (4) alms to the poor, and (5) facing Mecca at required times, all seem to ISLAM IN CHINA 281 be fairly widely known but usually very loosely ob- served unless it be by the Ahungs and other leaders, the first and third being doubtless best honoured. The fourth, when levied, is at the rate of thirty-five cents on each fourteen taels, and is given chiefly to their own poor, so that a Mohammedan beggar is the rare exception. What is the attitude of the Chinese Mohammedan to the Westerner in China and to his fellow-Chinese citizen? Relation to Christianity. To the Westerner it is usually an attitude of friend- ship. Missionaries from almost all sections report that they are invited into their homes for feasts and even to their mosques for worship. Moreover, some Moslems return visits to the Christian churches. The fact that there is so much from a Scriptural standpoint common to both religions, is frequently emphasized. One is reminded that the Mohammedan prays to Adam before dawn, to Abraham about noon, to Jonah about tea- time, to Jesus at sunset and to Moses or Mohammed at bedtime. An aged reader in a small city once brought out his beautifully-embossed Arabic Koran in order to reveal to the writer the amount we had in common. A goodly share of this friendliness is doubtless due to native Chinese instinct, to the fact that the followers of the prophet are, in a sense, somewhat strangers themselves in the land and to the general ignorance as to the claims that separate Islam and Christianity. Recent years have tended to a closer intercourse be- tween China and the West of Asia, thus bringing not 282 CHINESE CULTURE AND CHRISTIANITY a few zealous Moslem teachers as visitors to those of the dispersion. A prominent example is that of a graduate of the great Egyptian University, El Azhar, at Cairo, who took up a strategic position in Peking. Modern Moslem literature is also coming into China, so that it is quite possible that the oncoming years may mean cleavage rather than closer relations be- tween those who follow Mohammed and those who follow Christ. Contact with Other Chinese. As to the relation of the Mohammedans to their fellow-Chinese it can be stated that though, in the main, there seems to be little discord; yet where the former are in large numbers, both race and religious temperaments are revealed. The Chinese is inclined to view the follower of Islam as alien—aggressive, and unreliable. This is seen in the tone in which the latter is referred to as a “ Hwei-tze,” ‘‘son of a Moslem,” and current sayings such as “ Ten Peking slippery ones cannot talk down one Tientsin brawler, and ten Tientsin brawlers cannot talk down one Moham- medan,” also ‘‘ Ten Mohammedans, nine thieves.” Islam’s Contribution. This leads us, in closing our study of Mohammedan- ism in China, to ask, What contribution, if any, has Islam made to Chinese culture? That is not easy to assay. Possibly the race has been somewhat enriched by a more aggressive strain, but that has its dishar- mony. ‘Their practices of eating beef and eschewing wine and usury have had a very limited effect. Prob- ably their greatest contribution has been their protest ISLAM IN CHINA 283 against idolatry. Ethically however, they have not reached the elevation of China’s own great sage! * 2 2 2 * ABORIGINAL TRIBES Far back in the pages of The Book of Odes, many of which antedate B. c. 1000, one comes upon lines significant of the struggles that the Chinese once waged with the Miao tribes and their chieftains. In those days the Chinese occupied little more than the valley of the Yellow River, and even parts of that were under dispute. Slowly but surely her economic and military forces have driven these aboriginal peoples south and west until today they are found only along the southern provinces of Kwangtung, Kwangsi, Kweichow, Hunan, Yunnan and the great western province of Szechwan. Aboriginal Population. As to their numbers few dare venture an estimate. Dr. Li Ung-bing, in his Outlines of Chinese History, tells us that ‘The Imperial Institutes of China give the total number of Tu-sus (native rulers) as five hun- dred and fifty-seven. Szechwan heads the list with two hundred and sixty-nine. It is estimated that in the provinces of Hunan, Kweichow, Kwangsi, Yun- nan, and Szechwan, the Miao and other tribes occupy an area of country equal to that of France, and have a population extending into the millions.” How many millions he does not venture to conjecture. Their Terrain. Their territory, too, it should be remembered, is not 284 CHINESE CULTURE AND CHRISTIANITY a solid block as the comparison to France might sug- gest, but scatters over these half-dozen provinces. As the surface of this southern and western stretch is largely mountainous the Chinese have found it all but impossible to dislodge them, but they are naturally broken up into a great number of small tribes and subtribes each in turn under the government of the aforementioned Tu-sus or Tu-mu, the Controllers and Guards of the terrain. These are rarely natives, but rather the descendants of Chinese officers, and are re- sponsible to the Chinese government. Other tribes, as the Lo-lo or No-su, seem more akin to the Tibetans and some of these have still succeeded in maintaining their independence of the sons of Han. Their Culture. As to their culture, the matter with which we are here chiefly concerned, they have kept themselves in the main quite apart from the Chinese. Throughout the mountainous districts, the conquerors being largely interested in agriculture and trade have occupied the valleys with their fields and their villages. The tribes people consequently are found chiefly along the slopes and tops of the mountains and are hunters, fishermen, herdsmen, and growers of maize and coarse vegetables. Some settlements are but scattered huts. In others for defense purposes the architecture takes the form of a rude fort surrounded by a stone wall. Within these enclosures, the houses rise three, four and more stories high. The first floor is for the goats and cattle, the second for the family and the higher parts for storage of grain and vegetables. ISLAM IN CHINA 285 A small percentage adopt Chinese dress and speak the Chinese language. The great majority adhere to their own old costume and are known by some pe- culiarity of dress as the Flowery Miao, the Great Flowery Miao, the Little Flowery Miao and similar distinctions. The language of some tribes bears suf- ficient resemblance to make intercourse possible, others are quite distinct. Their Religions. Buddhism and Confucianism have had little or no effect upon them save as they are in contact with and somewhat akin (in the west and south-west) to the Tibetans. Ancestor worship has had some influence or has been some of their own indigenous development. Animism, in various forms, seems supreme. Idols are almost unknown, and there is little that savours of religious ceremony in connection with their births, marriages and deaths. The sorcerer, however, is much in demand to exorcise evil spirits in cases of sickness, when certain primitive writings are produced. These are passed on from master to apprentice, generation after generation as matters of profound secrecy. The culture of these millions of tribes people is in the main to be found within their customs and as these vary from place to place they can best be studied locally. Thus a tribe to the north-west of Szechwan, called the Chiang, seem to make a white stone their religious centre. The Lo-los, or No-su, as they prefer to be called, have sacred objects hung in small baskets to their ridge-poles, while the Wa-si tribes are steeped in black lamaism., These await investigation. XIV RECENT CULTURE CONTACTS T has taken considerable time to trace the various native and foreign factors that have gone to the construction of great China’s culture. Among these we have noted the indigenous elements of Ani- mism, and Ancestor Worship, Psychology, Physics and Philosophy, Taoism and Confucianism, and also the imported strains which have come with Buddhism and Mohammedanism. Naturally among these, the last named being the most recent has been least assimilated and has the least influence. Ancestor Worship, on the contrary, it may be safely asserted, affects all. Animism is the background in the beliefs of the masses and is closely allied with present-day Taoism. Buddhism widely affects the beliefs of the oppressed, the aged, the more tender-hearted of the people. Confucianism, in the main, sets the ethical standards for the nation, but is the special culture of the scholar class. Confucian Control. This latter fact has had an important influence upon China’s internal and international relations, for her officials have almost invariably been chosen from her scholars. During the great Tang dynasty a system of literary examinations was established which, subject 286 RECENT CULTURE CONTACTS 287 to certain changes, were preserved down to modern times. Though intended in part as a system of general culture, they tended more and more to be a civil service system of tests. Degrees, corresponding roughly to our B.A., M.A., Ph.D., etc., signified, not alone liter- ary standing, but eligibility for ever higher grades of office. Thus Confucianism had become, through the centuries, not alone the culture of the learned and a sacred sect, but a closed corporation with potential and vested interests. It satisfied not alone the élite of the nation intellectually but was the basis of their pre- ferred position and power. Its preservation was imperative. Effects on Commerce. This showed its significance in China’s contacts with Western nations during the last century. It affected their attitude toward the foreign merchant, the foreign missionary and the foreign minister. The Portuguese reached China about 1517, not long after the discovery of America, but trade with China was but little developed, though they seized Macao as a base. Through the following three hundred years Spanish, Dutch, British, French and American mer- chants found their way to the East, but even as late as 1840 about the only place where trade was per- mitted was Canton, and that under strictly limited time and other conditions. The ruling class was ready to admit certain foreign goods, clocks, matches, mir- rors, etc., and even to admire their mechanical skill, but the “ foreign devil” himself was not to be allowed in the land, 288 CHINESE CULTURE AND CHRISTIANITY Effects on Missions. If there was no particular welcome for the foreign merchant, much less was there one for the foreign missionary. ‘This, of course, was not the first contact of Christianity with China. It is possible certain Syrian monks who carried silk-worms from China to the West had sought to establish their faith in the land during the Han dynasty. Certainly the Nestorians were welcomed and their doctrines fairly widespread during the early days of the great Tang dynasty when Olopun (634 A. D.) was welcomed to the capital. These had still a standing in China as late as the times of Marco Polo in the thirteenth century, but later utterly disappeared. About this time the Franciscans under Montcorvin (1292) reached China and were welcomed by the court under Kublai Khan, but later all Western foreigners were excluded. The Confucian cult under following régimes became much more conservative and exclusive and so held a fine contempt for other schools of thought. What more ridiculous than that any good thing could come, especially in the way of culture, out of the barbarous West. The attempts therefore of St. Francis Xavier (1550) to renew Christian contact brought only rebuff, and Robert Morrison, the first Protestant missionary, met a similar situation in 1807. It was enough to admit the barbarians’ trinkets. To suggest that his thought-life had a value was unbearable. Effect on Foreign Relations. Possibly even more repulsive than the merchant and the missionary was the foreign minister. He had be- RECENT CULTURE CONTACTS 289 hind him the military machines of the foreign nations and so menaced Manchu power and back of it the exclusive political position which Confucian culture had gained. He, moreover, came claiming to be an equal, not a subordinate bearing gifts and suppliant for Imperial favour. Accordingly he must be kept at a distance. Thus, though the foreign nations sent to the East not a few men of distinction throughout the three centuries and more of contact, it was not until 1860 that satisfactory status for foreign ministers was secured. Previously negotiations were through official underlings. Treaty Concessions. To many of the foreign diplomats of the day the only method of dealing with such an impasse seemed to be force. By the treaty of Nanking, 1842, which closed the First China War, Hongkong was ceded to Britain, and in addition to Canton four ports were opened for foreign trade, namely, Amoy, Foochow, Ningpo, and Shanghai. Two years later America secured similar rights and expanded these by adding a clause granting “ extraterritorial powers ” and an- other containing ‘“ favoured nation” privileges. In these times also began “ foreign concessions,” it being agreed that neither merchant nor missionary dwell elsewhere than strictly within the bounds granted in these treaty ports. _ Missionary Privileges. Expanded privileges for the missionary were granted chiefly at the revision of these treaties in 1858 and 1860. Previous to this the Russians had gained some 290 CHINESE CULTURE AND CHRISTIANITY limited rights of propagation and against persecution of native converts, and France had these and prop- erty rights extended to the Roman Catholic Church. Further Protestant privileges were principally the work of the American Treaty of 1858, Wells Williams and Dr. Martin being chiefly instrumental in having inserted the following clause: “The principles .of the Christian religion as pro- fessed by the Protestant and Roman Catholic Churches are recognized as teaching men to do good, and to do to others as they would have others do to them. Here- after, those who quietly profess and teach these doc- trines shall not be harassed or persecuted on account of their faith. Any person, whether citizen of the United States or Chinese convert, who, according to these tenets, peaceably teaches and practices the prin- ciples of Christianity, shall in no case be interfered with or molested.” The principle of a fixed customs tariff of five per cent was also established at this time, and growing out of the seizure of Shanghai by a rebel force dur- ing the Tai Ping rebellion, came the setting up of the Customs Service in which foreign nationals were given chief control. A Second China War was waged before the right of foreign ambassadors to reside in and negotiate directly with the government in Peking was secured, but by 1860 nearly all the privileges complained of today, namely customs control, extra- territoriality, favoured-nation clauses, foreign settle- ments and toleration toward missionary propaganda had been acceded. RECENT CULTURE CONTACTS 291 Conquered But Culturally Unconverted. China had thus capitulated to force, but the heart of her rulers had not changed. They still clung firmly to their ancient culture and resultant exclusiveness. The consequences were a long series of further ag- grandizement by the foreign nations during the latter half of the century. The period 1860-1900 found the ancient land drained of much wealth, half-hearted com- merce always leaving a balance of imports over ex- ports. It saw large concessions in natural resources such as mines and railways passing over to other na- tionals. It then or soon after saw territory on all sides, Burma, Indo*China, Kowloon, Formosa, Chin- tao, Wei-hai-wei, Port Arthur, Korea, the provinces of the Amoor, passing over to European powers. It saw her ancient cultures criticized and challenged in all her provinces by a foreign faith which when mob passions were aroused and riots ensued, meant more concessions and indemnities. Naturally there was growing indignation against foreign aggression and against the Manchu régime. The result was the Boxer rebellion of 1900 and further foreign aggrandizement. China again yielded, but again the heart of her rulers had not changed. Their faith still centred in their own culture. Cautious Concessions. The change came about 1904. The little neigh- bouring people of Japan had grappled with the great European giant Russia and had signally de- feated her. That seemed a stupendous thing. Was not Japan but a small island scarce larger than 292 CHINESE CULTURE AND CHRISTIANITY one province of China, and had she not received all her culture from her great neighbour? No, the latter was not fully true. She had of late turned to Western culture. Indeed, that was the secret of her success. That, too, must be China’s salvation in the international struggle. At last her ancient culture seemed to be weighed in the balance and found want- ing. The heart of. her resistance was weakened. China’s Confucian statesmen turned cautiously but with conviction to study Western ways of thought and action. Even before this great conversion, the nation had had sad and sufficient proof of the superiority of West- ern military methods, and had sought their initiation. Now such attempts went on with greater assurance. Smokeless powder factories were added to enlarged arsenals in the provinces. Schools of various grades for the training of new style officers were established, and out on the great parade grounds recruits by thou- sands marched to and fro practicing the latest ‘‘ Ger- man goose-step”’ and other drills. Experts from Japan, Germany and other foreign countries were in- vited as chief instructors. Modern Schools Opened. If the military officers were thus to be trained, it seemed right that the civil officials both actual and prospective should also receive instruction. Accord- ingly, special lecture courses, schools, colleges of law and jurisprudence at once sprang up in the great cen- tres. The constitutions, laws, courts of many lands were to be studied. As the ambition of almost every RECENT CULTURE CONTACTS 293 student was to some day become an official, these ave- nues were crammed with candidates. General education along Western lines was also adopted. ‘The provinces were surveyed into rough school areas, buildings in many cases erected, grades through lower primary, higher primary, middle schools up to colleges settled, courses planned and text-books published. Unfortunately an adequate army of new style teachers for such multitudes could not be so read- ily developed, and much confused pedagogy and in- struction was the result. Many young men during these years found their way to Japan to gain at first hand the hoped-for secret of success. Change Toward Christianity. Christianity during this decade also gained a better hearing. As its schools were known to teach foreign subjects they were usually thronged, the students being especially anxious to study mathematics and English with a view to official preparation. Not a few Chris- tian colleges were at this time started while others found their classes greatly augmented. The Christian movement at that time was, however, receiving a cer- tain class which has harmed rather than helped it. Great numbers of great China’s underworld, gamblers, smugglers, law-breakers, seeing that their own govern- ment officials had apparently become subject to the West, crowded into the churches, repeating Scrip- tures, uttering long prayers, singing hymns like saints, making of the church a means of offsetting official powers. Not a few church congregations at the time were little more than a lodge of some secret society and 294 CHINESE CULTURE AND CHRISTIANITY made the name of Christianity a stench among the better classes of the community. The Revolution. The climax to these years of tentative introduction of the Western culture was the Revolution of 1911. Education through the schools, books, magazines and papers had led to a nation-wide appeal for a more popular form of government in which the Chinese people and not the alien Manchu sovereign should rule. This the statecraft of the shrewd Empress Dowager was able to control during her lifetime, but the weak régime that followed her could not. Young military and other leaders, not a few of them returned students from abroad, co-operating with Sun Yat-sen’s party, and backed by nation-wide sentiment, easily overthrew the Manchus and their magistrates and set up the Republic. Military Menace. The decade to follow this, including the years 1911- 1921, were disastrous years from a military stand- point. The country broke up into great areas under military marshals. Under these again with very pre- carious allegiance were generals who in turn farmed out their districts to captains and corporals. ‘Thus there are in reality, today, thousands of governments in general throughout the land, each little petty officer in certain areas being an arbitrary ruler over the peo- ple. Among these forces great and small, there has, moreover, been almost incessant struggles. The vic- tors in many cases come upon the cities, towns, villages and country dwellers for loans, levies, advanced taxes, RECENT CULTURE CONTACTS 295 and more recently have in certain districts been forc- ing the planting of opium as a means of greater reve- nue. The defeated have for longer or shorter periods as a rule turned robbers and raided whom they would, until killed off or bought off by other soldiery. These excesses have done much to arouse a real public opin- ion through ever wider localities, and it is to the hon- our of the old Confucian culture that its tenets are almost invariably the standards. New Labour Conditions. Such a reign of lawlessness has meant disaster to commerce in great inland districts. Where a measure of protection has been secured, especially in or con- tiguous to foreign concessions, new manufactories have sprung up in surprising numbers. These include match factories, silk-filiatures, ship-building, soap and glass firms, but especially cotton mills. This in turn has meant a departure from the old apprenticeship form of industry and has brought the excesses known so well in the West of congestion, bad housing, woman and child labour, dangerous machinery, unsanitary occupations and conditions, and the usual strife be- tween employer and employee. Labour agitations, lock-outs and strikes have therefore been growingly common, and are likely to still more greatly increase in number and in violence. Confucian Classics Cast Out. Educationally this period saw a complete discarding of the old Confucian Classics. The former decade had attempted to still retain them as a basis for literature and morals, This was considered now, however, but 296 CHINESE CULTURE AND CHRISTIANITY an effort to continue the precepts of Absolutism, and Confucius was hurried aside as the arch abettor of such a system. The wider study of sociology took the place of the study of Jaw in popular favour, and history was read with avidity. The centre of interest was shared by science, which the high school and college student studied with splendid zest. English and mathematics were also popular. In the former period it was necessary to invite many teachers from abroad. Now native sons were returning from foreign coun- tries, and were quite ready to take many of the higher positions themselves. Christian Conquests. Christianity was never more popular or progressive than during these years. Crowds of the best of the youth of the land flowed into her schools and colleges. This meant not alone the ousting of some of the un- worthy of the former decade but an incoming of scores of young men and women of fine intelligence who accepted Christianity as not only pre-eminently rea- sonable but as the real basis for China’s future prog- ress. A new stream of native sons and daughters began to flow forth into schools, hospitals, the min- istry and other Christian service, and this still con- tinues. Not a few have also gone into public life to the distinct betterment of national and international relations. The Renaissance, 1921-26. The “New Thought Movement,” the “ New Tide,” the ‘“ Renaissance” are the terms generally used to characterize the new-culture movement of the last few RECENT CULTURE CONTACTS 297 years in China. Due to the forces outlined above, and especially to numbers of students and others who had studied and travelled abroad and were now returning in numbers to their native land, a new enlightenment was growing in various centres of the nation. These kindred spirits were naturally forming groups in such places and attaining unity of consciousness and con- viction. ‘This led, as early as 1920, to the formation of the Young China Association in Peking and else- where, one of the forerunners of many youth associ- ations through the land. True to the spirit of youth in many lands and times, it has shown itself intensely patriotic, critical, desirous of reform. It has been also, as most movements are in the beginning, strongly “anti ” rather than “ pro,” yet has had a goodly meas- ure of progressive content. This may be seen in the following agitations which have marked its growth: 1. The Anti-Classic Movement. This was largely a revolt against the old literary form of expression. Tradition required that all essays and books be ex- pressed in the ancient language of the Confucian Clas- sics. This still obtained when the modern newspaper and magazine began to make their way throughout the country. A little group of these young intellectuals determined to drive out the custom and introduce the everyday language of the land. There was bitter feel- ing for a time on the part of the older literati, but the new with some modifications has won the day, and newspapers, magazines, books, poems, treatises are pouring from the Chinese presses in a purified language of the people. 298 CHINESE CULTURE AND CHRISTIANITY 2. The Anti-Military Movement. ‘The break-up of the country into great military centres was early recognized by these student movements as inimical to the unity and progress of the nation. Such control led to constant struggles for supremacy with consequent distress, and was rapidly draining all the resources of the land away from economic and educational advance to accumulate great armies. Strong protest was made against all this at first in demonstrations, speeches and publications and one heard much against the turning of the peaceful soul of China aside to serve the mili- tary machine. Of late, however, the movement ap- pears to have concluded to fight militarism with military force and has allied itself in large measure with the Republican forces first under the late Sun Yat-sen, and more recently under Marshal Feng Yii-hsiang and other leaders. There is thus grave danger that the student party may itself become but another of the many military factions and its protest be lost in the scramble for power. 3. Anti-Capitalistic Movement. ‘The distress to workmen, especially in the great port centres, where modern manufacturing plants have been established, has also received the attention of the student move- ment. Many of their leaders have learned at first hand some of the abuses of the industrial system in the West and are doubtless sincerely desirous of mitigating its impact upon the East, and these have been attempting the problem constructively. On the contrary, there are doubtless many others of the Middle School stage who are led into noisy demonstrations with little defi- 3 : ; : . | : RECENT CULTURE CONTACTS 299 nite idea as to the history of industrialism or its remedies. Though sincere in their protests in the main, they are in danger of being the tools of more sinister parties. 4. The Anti-Religious Movement. The Young China Association, spoken of above, early made it one of its conditions that its membership should be lim- ited to those who had no religious faith. This had certain natural causes. It was to be expected that many accepting the new culture of the West should be soon dissatisfied with much in the older faiths of the East, to rush to the conclusion that they were totally false and that indeed all religion was so. Youths returning from abroad, especially those return- ing from certain countries of Europe where they had met with Christianity at its worst, and with anti- religious movements in those countries, easily assented and assisted. Deeper still was the materialistic in- terpretation of a certain school of modern science. This interpretation, as shown in a previous study, was the conclusion of the Sung and other philosophers of China’s own culture, so it was readily accepted, and materialism is alike incompatible with beliefs in God, freedom and immortality, all basic factors to religious faith. This materialism is doubtless the deepest ele- | ment in the anti-religious movement. | 5. The Anti-Christian Movement. ‘The anti- religion movement soon centred in an attack upon Christianity, chiefly because it was the really aggres- sive religious force in the land. At first this was an attack upon the irregularities of the Church rather 300 CHINESE CULTURE AND CHRISTIANITY than upon Christianity, and some of the leaders urged _ that men take into their lives the personality and pas- sion of Jesus, an attitude still fostered by the more intelligent. Others are pushing a campaign to oust Christianity root and branch. They minimize its manifest benefits by declaring that Christianity is not the only cult that teaches compassion, service and sacrifice. It is claimed that Christianity is conserva- tive, makes for divisions and wars, is opposed to science, reduces self-reliance, is the servant of capital- ism and imperialism. Jesus, even if a legitimate his- torical figure, was unimportant and of little influence. His teachings regarding a God, a soul and an eternal life are opposed to psychology, biology and evolution. To say that sins can be redeemed is untrue, and only encourages sin. Worst of all, Christianity is a subtle means of stealing away China’s ancient culture. 6. Anti-Christian Education. ‘Though the attack has been against the Christian movement in general it has been especially strong against Christian education. Hospitals could be but little accused, as they mani- festly do deeds of mercy. The churches have been interrupted in their services by hecklers and by special intruders during evangelistic services and Christmas week, but the schools have in almost all places received the brunt of the attack. Agents of the movement have isolated the Christian schools of the cities, displayed placards in processions accusing them of being slaves and traitors, and entering the institutions personally or by seduced elements, have stirred up strikes, leading at times to the closing of classes and even the destruc- RECENT CULTURE CONTACTS 301 tion of property. The teaching of religion in these institutions is usually made the ground of complaint, but the right of the missionary body to conduct educa- tional institutions is being ever more seriously chal- lenged. Indeed, certain responsible native educational associations have advised that all Christian educa- tional institutions be required to register with the gov- ernment and that absence of religious instruction be made one of the conditions of such registration. Even this the government, however, seemingly refuses to do, and appears to appreciate the value of some measure of educational liberty in their land. This is shown in certain recent regulations. Recent Regulations Regarding Foreign Education. Regulations promulgated by the Ministry of Edu- cation, Peking, November 16th, 1925, are as follows: (1) Any institution of whatever grade established by funds contributed by foreigners, if it carries on its work according to the regulations governing various grades of institutions as promulgated by the Ministry of Education, will be allowed to make application for recognition at the office of the proper educational authorities of the Government according to the regu- lations as promulgated by the Ministry of Education concerning the application for recognition on the part of all educational institutions. (2) Such an institution should prefix to its official name the term “ privately established.” (3) The president or principal of such an institution should be a Chinese. If such president or principal has hitherto been a foreigner then there must be a 302 CHINESE CULTURE AND CHRISTIANITY Chinese vice-president, who shall represent the insti- tution in applying for recognition. (4) If the institution has a board of managers, more than half of the board must be Chinese. | (5) The institution shall not have as its purpose the propagation of religion. (6) The curriculum of such an institution shall con- form to the standards set by the Ministry of Educa- tion. It shall not include religious courses among the required subjects. Of these six regulations, hesitation with regard to registration will probably arise chiefly over the last two. In considering these it will be well to remember that the regulations are for all such institutions “ es- tablished by funds contributed by foreigners,” so apply to Japanese and Russian as well as American and British. Regarding 5 it simply requires that the pur- pose of an educational institution be educational as they are in our homelands. Regarding 6, it requires that religion be not compulsory, which would imply that it may be voluntary, as again is the rule in most schools and colleges in Western lands. It should further be noted that despite the great anti-Christian clamour from certain circles, the new regulations are a considerable concession from those formerly prevail- ing, which read: ‘‘ The contents and method of teach- ing of all subjects should not contain anything of a religious nature.” 7. Anti-Foreign Movement. As these Christian in- stitutions are still largely under foreign control, it was easy for the movement to take on an anti-foreign atti- RECENT CULTURE CONTACTS 303 tude. But there were many wider and more serious reasons for such a turn. One was the long history of foreign aggression and the territory on almost all bor- ders which these young intelligentia now see under foreign control. Another was the foreign concessions where though the Chinese population much outnum- bered the foreign and though the former paid by far the larger share of the taxes, still they had little or no say in administration. Most serious of all in the out- cry that followed against “ unequal treaties ” were the two questions of customs control and extraterritorial- ity. These, due to their agitation, are now being considered by international conferences and a more satisfactory modus vivendi will, it is hoped, be reached. New principles in the West, such as that of self- determination and the new spirit of nationalism in the East, make it doubtful, however, whether race aspirations will long be satisfied with certain other conditions. 8. Anti-Japanese and Anti-British Movement. The former of these has been of long standing and need not here be traced. It has been more acute of recent years owing to the conflict between Japanese mill own- ers and their Chinese employees. The anti-British agitation has been quite recent. A Japanese killed a Chinese workman in one of the cotton mill strikes at Shanghai. Numbers of students entered the interna- tional settlement and began making speeches regarding this. As this was contrary to the settlement code, they were arrested. Later, as the arrests continued, a large number of many classes gathered before one of the 304 CHINESE CULTURE AND CHRISTIANITY police stations and began to drive back the police. The officer in charge finally fired into the crowd and some » nine students were killed, May 30th, 1925. As these international police were largely of British nationality, an immediate outcry was made against that nation and attacks soon followed, especially upon the British con- cessions at Hankow and Canton, and British subjects as far west as Chungking were forced for a time to leave their districts. The matter at Shanghai has been investigated by special judges and a general settlement made, but the agitation still continues, especially in the South-east. 9. Anti-Imperialism, Bolshevism, Communism. There is little doubt but that the advent of Bolshevism has added a peculiar bitterness and brutality to many of the foregoing movements. It would be wrong to represent all as a result of Communist agitation, but that cult has decidedly added its monetary and other aid to the extremist elements. As to how extensive these latter elements are, one native writer of repute has divided the student body into three parts, fifteen per cent pro-Christian, fifteen per cent pro-Communist and the remaining seventy per cent indifferent in that regard. Communism has arrived in China at a most strategic time for its agitation, and has spared no skill or strength to seize the opportunity. Through the representative of the new Soviet Republic at Peking, they have scrapped the old so-called ‘‘ Czarist ” trea- ties and made new agreements. They have revised their customs regulations. They have given up their foreign concessions. ‘They have abolished all claims RECENT CULTURE CONTACTS 305 to extraterritoriality and have raised their minister at the capital to the status of ambassador. Naturally this has led not a few among China’s youths and others to inquire whether or not, after all, Russia is not their real friend among the nations, and to lend a more sympathetic ear to the doctrines of Communism. Add to this political and monetary motives from Third In- ternational agents and the influence of the cult can be readily understood. That Bolshevism will eventually win out in China, few are ready to believe. But already it has made big inroads in the city and dis- trict about Canton, and the Christian campaign in China will doubtless have it as one of its most in- sistent adversaries in the land for at least a decade to come. Yet “ Pro” Not “ Antti.” The new culture has been characterized above as though it were largely “‘ anti”? and negative. Doubt- less, like all reform movements in their earlier stages, it is so. But at the same time it will be seen that at heart it is distinctly “pro” and posi- tive. It has Patriotism and NATIONALISM written upon its crest in great capitals. This, in large meas- ure, is a new and hopeful thing in the land, and for other lands. The older cultures gave little cause for such attitudes. Ancestor Worship led a man to place first his family. Taoism has been, in later generations, chiefly concerned with demons. Bud- dhism has been mystic or distinctly other-worldly. Mohammedanism has occasionally been considered disloyal. Confucianism is best, but gives the affairs 2 fs of 806 CHINESE CULTURE AND CHRISTIANITY of the nation over into the hands of one, the Son of Heaven. Power of the Student Class. Who has aroused the “sleeping giant” at last to self-consciousness? It is the new Student Class. The other three traditional classes could not do so. The farmers could not; they are too concerned with daily toil. The working classes could not; they are chiefly concerned with wages. ‘The merchants are better. They have their city, and other, Chambers of Com- merce, but no great national organizations that really function. Some of the militarists are doubtless fired with patriotism, but it is usually one which puts their particular party to the top of the pyramid. The young student is probably at times over-emotional, feeling, shouting, rather than listening to wise counsel. He is often narrowly national, “‘ my country right or wrong, always my country.” He is over-active, precipitately ready to smash what he cannot immediately solve. Yet, viewed in the wider aspect, this same student movement is the most hopeful thing in the great chaos which is present-day China. It is the most intelligent and best informed of the many warring factions. It is the most self-conscious, the most widely spread, the best organized, the most active, the most influential, and on the whole the most unselfish and patriotic. It pities and would aid the farmer, toiler, merchant, the oppressed—all. Struggling for the Student Soul Today. What culture is going to determine the policy of this new great dynamic? It is quite possible that in the RECENT CULTURE CONTACTS 307 development of the drama, other actors may monopo- lize the stage for fitful moments. But in the end these students will hold the star positions. Three or four great dominating ideas are struggling for their very souls today. One is Militarism with its appeal to a quick, mad rush to power. Another much akin is Communism with its clamour against Imperialism, Capitalism, Christianity, the bourgeoisie, as the bar- riers to a better world. A third and even more subtle, for seeming to explain fully the new world of science and society, is Materialism, with its easy theory of a congeries of atoms from nowhere chortled together into a cosmos. The fourth is Christianity with its ideal- istic interpretations of science, its call to highest per- sonality and international brotherhood, its vision of a new world-order under the dynamic of the Christ, and God the Father. A New International. Appalled by this challenge to the Church of Christ, today, one feels constrained to send forth the appeal of a New International;—-Christian Workers of the World, arise. Shake off your denominationalism, your nationalism, your narrowness. You have nothing to lose but your worldliness, your wranglings, your weak- ness. A time of times in the making or marring of this world’s history and destiny, confronts us. A great nation is coming actively into the affairs of men. We are now suddenly a vast neighbourhood, are we to be true neighbours? What spirit is to rule our relations, that of friends or of foes? Is China, this great fourth of our race, to be maddened by Militarism, plunging 308 CHINESE CULTURE AND CHRISTIANITY the peoples again some day into another awful sham- bles? Is she to be captured by Communism, and join the campaign for class hatred, class warfare, direct action, international ill-will? Is she to be dominated in thought and life by Materialism with its atheism, its fatalism, its endless series of nothings going nowhere? Or is she, constrained by the spirit of the Christ, to be part of one vast family under a common Father and go forth to study, to serve, to sacrifice, ‘‘ each esteem- ing the other better than himself ”’? “‘ Once to every tribe and nation, comes the moment to decide.” Such a time is with our Christian nations again today. Let us arise to the stature and the spirit of our Master. Let us study China. Let us serve her. Let us sacrifice for her sons. Let us share with her our choicest Christian culture. And then, some day, for all, “Far away beyond the endless coming ages, earth shall be Something other than the wildest, modern guess of you and me.” BIBLIOGRAPHY The following brief list of books is appended as aid to further investigation along lines of study suggested by this volume. GENERAL READING Sacred Books of the East, edited by Max Miiller. Encyclopedia of Religion and Ethics, edited by J. Hastings. Comparative Religions (Home University Series). The World’s Living Religions, R. KE. Hume. The Middle Kingdom, S. Wells Williams. Outlines of Chinese History, Li Ung-bing. Civilization in China, H. A. Giles. China in Law and Commerce, T. R. Jernigan. A History of Chinese Interature, H. A. Giles. A Cycle of Cathay, W. A. P. Martin. The Lore of Cathay, W. A. P. Martin. China, An Interpretation, J. W. Bashford. Chinese Characteristics, A. H. Smith. Cuapters I-IV Researches Into Chinese Superstitions, I-VII, Henry Doré. | The Religion of the Chinese, J. J. M. DeGroot. Strange Stories from a Chinese Studio, H. A. Giles. The Divine Panorama, (Supplement to “Strange Sto- ries”), H. A. Giles. Shanghai Missionary Conference Reports, (1877—). North China Branch, Royal Asiatic Society Reports. North China Herald. 309 810 CHINESE CULTURE AND CHRISTIANITY China Journal of Science and Arts. The Chinese Recorder. The West China Missionary News. Cruapters V-VI Chinese Philosophy, Paul Carus. A Brief History of Chinese Philosophy, D. T. Suzuki. Chinese Logical Method, Prof. Hu Shih. History of Ancient Chinese Philosophy (In Chinese), Prof. Hu Shih. Chu Hsi and His Masters, J. P. Bruce. | Philosophy of Human Nature, Chu Hsi, J. P. Bruce. Chinese Readers’ Manual, W. F. Mayers. Cuapters VII-VIII The Tao Teh Ching, Paul Carus. Sayings of Lao-tzu, Lionel Giles. Musings of a Chinese Mystic, Lionel Giles. Chuang-tzu, H. A. Giles. Confucianism and Taoism, R. K. Douglass. China and Religion, E. H. Parker. Dragon, Image and Demon, H. P. Dubose. Crapters IX-X The Chinese Classics, I-VIII, translated by James Legge. Confucianism and Its Rivals, H. A. Giles. The Three Religions of China, W. E. Soothill. Outlines of Chinese History (Introduction), Dr. Faber. The Confucian Civilization, Z. K. Zia. CuHapters XI-XII Buddhism (Revised), W. Rhys-Davids. Buddhism (Home University Series) Mrs. Rhys-Davids. Chinese Buddhism, Dr. Edkins. Chinese Buddhism, Dr, Hitel. BIBLIOGRAPHY 311 Buddhism in China, 8. Beal. A Catena of Chinese Buddhism, 8. Beal. Buddhism and Buddhists in China, Louis Hodus. The New Testament of Higher Buddhism, T. Richard. The Laughing Buddha, J. L. Stewart. Honen (Notes), Coates and Ishizuka. CHAPTER XIII The Koran, translated by George Sale. Islam, 8. M. Zwemer. The Story of Islam, T. R. W. Luntz. Mohammedanism (Home University Series). The Arabian Prophet, Isaac Mason. Islam in China, Marshall Broomhall. CHAPTER XIV The Political Awakening of the East, G. W. Dutcher. Occidental Interpretations of the Far Eastern Problem, Woodhead, Norton, Arnold. Oriental Interpretations of the Far Eastern Problem, Count Soyeshima, P. W. Kuo. ~ China in the Family of Nations, H. T. Hodgkin. China Mission Year Book, 1925. China Today Through Chinese Eyes, T. T. Lew, et al. Christian Education in Chana. The Anti-Christian Movement, Shanghai Y. W. C. A. Index Abbasides, 275 Aboriginal tribes, 283-285 Abu Bekr, 261, 262 Abu Talib, 259 Ahung, 277, 281 Alchemy, 159, 170 Amitabha, O-mi-to Foh, 64, 65, 241, 248, 249 Ananda, 234, 239 Ancestor worship, 84-108, 109, 218, 285, 286 Ancestors, 16, 29, 48, 44, 56, 58 Angels, 266 Animism, 15-36, 109, 1389, 148, 286 Anno Hegira, The Flight, 261, 272 “ Anti” Movements, 297-305 Arhans, Lo-hans, 234, 248 Asoka, Wheel King, 234 Asuras, 227, 255 Black stone, 259, 260 Boxer rebellion, 291 Boxerism, 46 Bodhisatvas, 242, 253 Bo-tree, 234 Hoon on Marshall, 257, 273, 279 Bruce, Dr., 214 Buddha, 32, 64, 65, 70, 213 Buddhist, 30, 64, 65, 66, 72, 76, 80 Buddhism, 27, 32, 64, 166, 215, 223-256, 285 Caliphs, 270, 275 Catalepsy, 37, 41, 43 Carus, Paul, 116, 118, 121, 125 Capitalism, 298 Chang Tao-ling, Tien-si, 179 Chang-liang, 178 Changes, Book of, 123-127, 194, 200, 201 Charms, 50, 180, 250 eaten 18, 22, 51, 95, 127, 253, 279 Cheo-sin, 123, 192 Chi, 24, 214 Chie, tyrant, 190 Chow, Duke, 123, 152, 187, 193, 203 Chow dynasty, 134, 151, 167, 187, 198, 206 Chu-fu-tze, 129, 213, 214 Christianity, 298, 299, 300, 301 Chwangtze, 158, 208 City-god, 63, 71, 74 Classics, Confucian, 295, 297 Classification, 17, 23 Comets, 15, 46 Coffin, 49, 50, 52, 54, 68, 84, 85, 94, 95 Confucius, 123-127, 151, 156, 194-222 Confucianism, 151, 185-222, 255, 285, 286 Commerce, 287 Communism, 304 a Deities, 88, 166 [177 Demons, 44, 59, 63, 74, 80, 166, Desires, 230, 238 Devas, 227, 238, 247, 248, 255 Devils, 48, 53, 106 Din, Duke, 196, 197 Disease, 136 Divination, 125, 130, 184, 218 Divorce, 103 Doctrine of Mean, 205 Dragon, 148, 165, 179 Dragon Horse, 119, 120, 121, 124, 167, 185 312 INDEX Dreams, 37 DuBose, H. P., 168 Earth Branches, 140, 141, 144 Eastern Hell God, 66 Echo Tomb, 273 Eclipses, 15 Edkins, Dr., 64, 148, 255 Hducational regulations, 301 Eight Immortals, 166 Elixir, 164 Exorcism, 53 Extraterritoriality, 290 Faber, Dr., 218 Fa-hsien, 250 Fairies, 24, 27 Fate, 149 Feng Yii-hsiang, 299 Fengtu, 66 Fetishes, 27, 32, 33 Fiends, 27 Filial, 98, 219 First Emperor, 211 Five duties, 268, 280 Five elements, 51, 110, 129, 131, 132, 134, 138, 148 Four Books, 205, 210 Four Noble Truths, 230, 231 Fuh Hsi, 116, 119, 120, 123, 167, 185 Funerals, 52, 53, 88 Fung-shui, 139-150 Gabriel, 259 Gautama, 225 Genii, 65, 160, 161, 162, 163, 174 Geomancer, 51, 54, 144, 150 Ghosts, 62, 70, 81, 82, 91, 93, 94, 227 Giles, H. A., 67, 213 Gods, 45, 46, 47, 70, 92 Gospel, 266, 267 Grave, 51, 54, 55, 58, 88, 91, 92, 147 Great Dipper, Northern Bushel, 62, 117 Green Dragon, 51, 142, 148 Great Extreme, 112, 113, 180, 167 Great Learning, 205 313 Great Plan, 134, 139 Great Renunciation, 226 Hades, 79, 87, 92 “ Haji,” 280 Han dynasty, 84, 134, 159, 202, 211, 271 Han Wen-kung, 213 Han Wu, 163, 164 Heaven, 61, 62, 70, 97, 102, 120, 154, 189-194, 200, 203, 215, 221, 239, 277 Heavenly Herdsman, 18 Heavenly Horizon Stone, 19 Heavenly River, Milky Way, 15, 18 Heavenly Stems, 140, 144 Heavens, 60, 79, 238 Hells, 60, 63, 66, 69, 238, 239 Hinayana, Little Vehicle, 235, 250 Hinduism, 227, 233 History, Book of, Shu Ching, 139, 187, 194, 200, 201 Horoscope, 144, 145 Hume, R. E., 216 Hwei-hwei, 273, 274 Hwang Ti, 185 Hwen, 47 Hypnoties, 43, 45 Idols, 43, 92, 128, 246 Immortality, 47, 170 Immortals, 171, 172, 173, 174, 175 Inaction, 152, 153 Interpretation, 16, 17, 36, 37 Iron City, 80 Islam, 257-282 Islands of the Blessed, 82 {[-ti, 190 Jade, 50, 163 Jambu, 227, 237, 239, 244 Jerusalem, 259, 263 Jesus, 266, 267, 268, 279, 281 Jihad, 269 Jinn, 24, 25, 266 Judgment, 268 Kaaba, Cube, 258, 260, 263 314 Kalpas, 2386, 237 Karma, 230 Kashiapmadanga, 224 Khadijah, 259, 261, 262 Kiang Tai-kung, 168 Koran, 261, 265, 277, 281 Koreish tribes, 258, 259, 260 Kwang Hsi, 41 Kwan-ti, God of War, 182, 247 Kwan-yin, Goddess of Mercy, 182, 245, 247, 248 Kwen Len, 65, 175 Labor conditions, 295 Laotze, Li Lao-chuin, 151, 152, 156, 157, 158, 163, 208 Law, 65, 103, 230, 232, 243, 251, 254, 266 Legge, Dr., 218, 220 Li, 214 Liang dynasty, 252 Liao Kiai, 21, 37, 41 Lin, 201 Li-pin, Chwan-chu, 167 Liu-chih, 280 Loh (river) Writing, 121, 122, 124, 202 Lo-yang, 224, 252 Lu, State, 194, 196, 197, 201 Magician, 42, 169 Mahayana, Great Vehicle, 235, 245, 246 Maitreya, Mi-lei Foh, Laughing Buddha, 240, 248 Manchu, 67, 271 Marco Polo, 288 Marriage, 101, 102, 145 Martin, Dr., 290 Materialism, 130 Mecca, 258, 261, 263, 280 Medina, 262 Mencius, Mungtze, 99, 209, 210 Metempsychosis, 80, 96 Meyers, W. F., 114, 115, 159 Miao tribes, 283, 285 Militarism, 298 Ming dynasty, 97, 271, 275 Ming-ti, 224 Missions, missionaries, 288 INDEX Mohammed, Mohammedanism, 257-282 Mo-kwei, 239 Morrison, Robert, 288 Mosque, 262 Mu-lien, 81 Narakas, 228 Nestorians, 288 Nirvana, 70, 230, 231, 233, 243, 246, 253, 255 Noble Eightfold Path, 230, 231, 232 No-su, Lo-lo, 248 Olopun, 288 Omar, 261, 269 Omei, Mt., 247, 251, 253 Omeyides, 274 Paracelsus, 164 Pearly Emperor, 62, 67, 81, 169, 177, 180 © Pei, 47 Pharmacy, 138 Phenomena, 15, 27, 110, 114, 133, 139 Philosopher’s stone, 163 Philosophy, 109-130 Physics, 131-165 Physiology, 135-139 Pilgrimages, 280 Planets, 15, 23, 140, 147, 167 Poetry, Book of, Odes, 194, 200, 201 Population, 257, 283 Posterity, 98, 99, 108 Prescriptions, 137 Pretas, 228 Priesthood, 65, 177, 248, 254 Priests, 72, 73, 74, 77, 78, 80, 81, 88, 89, 90, 91, 95, 178, 181 Princely Man, 204, 205, 221 Prophets, 266 Prop-loom stone, 19 Propriety, 205 Psychology, 37-59 Pu-hsien, 243, 247 Pu-kung, 250 Pulse, 136, 137 Pure Ones, Three, 167, 160 INDEX 815 Pu-sas, (Bodhisatvas) 239, 243, 244 Ramadan, 280 Reciprocity, 204 Reincarnation, 34, 36 Rejeb, 263 Release of Life, 31 Relies, 250 Religion, 299 Revenge, 218 Rites, Book of, 194 River Plan, 120, 121, 122, 124, 202 Saad Wakkas, 273 Saha World, 237, 240 Sakyamuni, 247 Schools of Buddhism, 252, 253 Sermon, Buddha’s First, 230 Seven sins, 269 Shades, 88 Shang dynasty, 187, 191, 206 Shen Lung, 186 Sheriff, Uncertain, 94 Shia dynasty, 191, 205, 206 Shun, 75, 120, 122, 143, 167, 186, 187, 188, 206 Siddharta, 225, 226, 228 Six Paths, 69 Sorcerer, Twan-kung, 32, 40 Soul, 37, 39, 40, 44, 46, 47, 49, BUDS, 00, 00,107,410) 72,73, 74, 75, 78, 82, 85, (star) 46, (second) 55, (third) 60, 70 Spirit turtle, 121, 124 Spirits, 24, 25, 30, 61, 62, 72, 74, 78, 86, 89, 90, 97 Spiritually Precious, 169 Spring and Autumn Annals, 201 Stars, 15, 18, 46, 62, 141, 142 Student Class, 306, 307 Sumeru mountain, 227, 237, 238 Sun Yat-sen, 298 Suicide, 103 Sung dynasty, 79, 271, 275 Szechwan, 27, 66, 94, 120, 167, 179, 279, 283 Tablet, 47, 55, 56, 57, 58, 59, 77, ' 78, 85, 86, 104, 277 Tai-ping rebellion, 290 Ta-mo, Bodhidharma, 251, 252, Boa Tang dynasty, 251, 270, 273, 275, 286 Tang, King of Shang, 187, 191, 192 Taoism, 64, 151-184, 215, 286 Taoist, 32, 52, 76 Taoist popes, 178, 179 Tao-Teh, 153, 154, 157, 158 Tathagata, 230, 231, 233, 236 Temples, 62, 63, 128, 247, 278 Ten commandments, Buddhist, 254 Terrace of Oblivion, 69 Ti-tsang, 248, 247, 249 Transformation, 21, 22, 23, 36, 159 Transfusion, 57 Transmigration, 27-36, 39, 69 Treaties, 289, 290 Tsung-chih, 169 Tushita heaven, 238, 239 Tu Wen-hsiu, 276 Twang-kung, Sorcerer, 32, 40 Uncertain, Sheriff, 63, 70 Unlimited, The, 112 Virtues, Five, 204, 210 Wa-si tribe, 285 Weaver Maiden, 18 Wen, King, 116, 123, 187, 200 Wen-shu, God of Literature, 248, 246, 253 West China Union University, 20 Western Heaven, 64, 82, 242, 248, 250 Western Royal Mother, 175, 176 Whirl winds, 23 White Tiger, 51, 142, 148 Williams, Wells, 137, 290 Women, 101, 220 Worship, 87 Wu, King, 152, 187, 193 Xavier, St. Francis, 288 316 Yakoob Beg, 276 Yama, 67 Yang-Yin, 47, 49, 51, 109-130, 131, 140, 148, 214, 215 Yao, 24, 26 Yao, Emperor, 75, 122, 186, 187, 189 Yates, Dr., 98 Yellow river, 18 Yellow sea, 66 Ying Chow islands, 175 INDEX Yin-Yang, supra, ef. Yang-Yin Yii, The Great, 120, 123, 148, 187, 188, 189 Yoh-shi Foh, 242 Yuen dynasty, 271; 245 Zaid, 262 Zia, Z. K., 217 Zwemer, S. M., 263, 265, 267, Mongol, 166, Printed in the United States of America FICTION, JUVENILE, ETC. bc TERE SESS SPORE TOT JAMES LIVINGSTONE STEW ART Vice-President Western China University The Laughing Buddha A Tale of Love and Adventure in Western China. Illustrated, $2.00 A story of Western China, crowded with happenings of an exciting sort. As a tale of pure adventure, it is marked by more than ordinary merit. 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Beach. $1.00 *“‘Perhaps no one is better equipped than Dr. Browning to make an estimate of the work and condition of the Roman Catholic Church among our southern neighbors.”’— The Continent. W_ F. JORDAN Secretary, Upper Andes Agency, American Bible Society The Awakening of the Central American Indian Describes in graphic fashion the activities of Christian workers among the aborigines of Central America. Furnishes striking testimony to the regenerative power of the Bible when placed in the hands of the newly-converted, though ignorant Indian. GEORGE F. WEEKS Author of “Seen in a Mexican Plaza” Mexico from Muleback In the Footprints of the Spanish Pioneers. Illustrated, $2.50 Away from the beaten tracks and the haunts otf the ordinary tourists, Mr. Weeks followed the footprints of the old Spanish pioneers on the desert and in the remote sierra, breezy, colorful narrative, introducing sights and scenes which have always about them the charm of the unexpected. A. EUGENE BARTLETT, D.D. 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