Chapter 11
There is a charming episode in the second chapter of the "Dream of the Red Chamber," where the father of Pao-yu is anxious to read the probable destiny of his infant son. He spreads before the little boy, then just one year old, all kinds of different things, and declares that from whichever of these the baby first seizes, he will draw an omen as to his future career in life. We can imagine how he longed for his boy to grasp the manly _bow_, in the use of which he might some day rival the immortal archer Pu:--the _sword_, and live to be enrolled a fifth among the four great generals of China:--the _pen_, and under the favouring auspices of the god of literature, rise to assist the Son of Heaven with his counsels, or write a commentary upon the Book of Rites. Alas for human hopes! The naughty baby, regardless alike of his father's wishes and the filial code, passed over all these glittering instruments of wealth and power, and devoted his attention exclusively to some hair-pins, pearl-powder, rouge, and a lot of women's head-ornaments.
JOURNALISM
Were any wealthy philanthropist to consult us as to the disposal of his millions with a view to ensure the greatest possible advantages to the greatest possible number, we should unhesitatingly recommend him to undertake the publication of a Chinese newspaper, to be sold at a merely nominal figure per copy. Under skilled foreign guidance, and with the total exclusion of religious topics, more would be effected in a few years for the real happiness of China and its ultimate conversion to western civilisation, than the most hopeful enthusiast could venture to predict. The _Shun-pao_, edited in Shanghai by Mr Ernest Major, is doing an incredible amount of good in so far as its influence extends; but the daily issue of this widely-circulated paper amounts only to about four thousand copies, or one to every hundred thousand natives! Missionary publications are absolutely useless, as they have a very limited sale beyond the circle of converts to the faith; but a _colporteur_ of religious books informed us the other day that he was continually being asked for the _Shun-pao_. Now the _Shun-pao_ owes its success so far to the fact that it is a pure money speculation, and therefore an undertaking intelligible enough to all Chinamen. Not only are its columns closed to anything like proselytising articles, but they are open from time to time to such tit-bits of the miraculous as are calculated to tickle the native palate, and swell the number of its subscribers. Therefore, to avert suspicion, it would be necessary to make a charge, however small, while at the same time such bogy paragraphs as occasionally appear in the columns of the _Shun-pao_ might be altogether omitted.
Our attention was called to this matter by a charming description in the _Shun-pao_ of a late balloon ascent from Calais, which was so nearly attended with fatal results. Written in a singularly easy style, and going quite enough into detail on the subject of balloons generally to give an instructive flavour to its remarks, this article struck us as being the identical kind of "light science for leisure hours" so much needed by the Chinese; and it compared most favourably with a somewhat heavy disquisition on aeronautic topics which appeared some time back in the _Peking Magazine_, albeit the latter was accompanied by an elaborate woodcut of a balloon under way. There is so much that is wonderful in the healthy regions of fact which might with mutual advantage be imparted to a reading people like the Chinese, that it is quite unnecessary to descend to the gross, and too often indecent, absurdities of fiction. Much indeed that is not actually marvellous might be put into language which would rivet the attention of Chinese readers. The most elementary knowledge, according to our standard, is almost always new, even to the profoundest scholar in native literature: the ignorance of the educated classes is something appalling. On the other hand, all who have read their _Shun-pao_ with regularity, even for a few months, are comparatively enlightened. We heard the other day of a Tao-t'ai who was always meeting the phrase "International Law" in the above paper, and his curiosity at length prompted him to make inquiries, and finally to purchase a copy of Dr Martin's translation of "Wheaton." He subsequently complained bitterly that much of it was utterly unintelligible; and judging from our own limited experience of the translation, we think His Excellency's objection not altogether groundless.
Of the domestic life of foreigners, the Chinese, with the exception of a few servants, know absolutely nothing; and equally little of foreign manners, customs, or etiquette. We were acquainted with one healthy Briton who was popularly supposed by the natives with whom he was thrown in contact to eat a whole leg of mutton every day for dinner; and a high native functionary, complaining one day of some tipsy sailors who had been rioting on shore, observed that "he knew foreigners always got drunk on Sundays, and had the offence been committed on that day he would have taken no notice of it; but," &c., &c. They have vague notions that filial piety is not considered a virtue in the West, and look upon our system of contracting marriages as objectionable in the extreme. They think foreigners carry whips and sticks only for purposes of assault, and we met a man the other day who had been wearing a watch for years, but was in the habit of never winding it up till it had run down. This we afterwards found out to be quite a common custom among the Chinese, it being generally believed that a watch cannot be wound up whilst going; consequently, many Chinamen keep two always in use, and it is worth noticing that watches in China are almost invariably sold in pairs. The term "foreign devil" is less frequently heard than formerly, and sometimes only for the want of a better phrase. Mr Alabaster, in one of his journeys in the interior, was politely addressed by the villagers as _His Excellency the Devil_. The Chinese settlers in Formosa call themselves "foreign men," but they call us "foreign things;" for, they argue, if we called you foreign men, what should we call ourselves? The _Shun-pao_ deserves much credit for its unvarying use of _western_ instead of _outside_ nations when speaking of foreign powers, but the belief is still very prevalent that we all come from a number of small islands scattered round the coast of one great centre, the Middle Kingdom.
And so we might go on multiplying _ad nauseam_ instances of Chinese ignorance in trivial matters which an ably-conducted journal has it in its power to dispel. We are so dissimilar from the Chinese in our ways of life, and so unlike them in dress and facial appearance, that it is only many years of commercial intercourse on the present familiar footing which will cause them to regard us as anything but the barbarians they call us. Red hair and blue eyes may make up what Baron Hubner would euphemistically describe as the "beau type d'un gentleman anglais," but when worn with a funny-shaped hat, a short coat, tight trousers, and a Penang lawyer, the picture produced on the retina of a Chinese mind is unmistakably that of a "foreign devil."
FUNERALS
Of all their cherished ceremonies, there are none the Chinese observe with more scrupulous exactness than those connected with death and mourning. We have just heard of the Governor of Kiangsu going into retirement because of the decease of his mother; and so he will remain, ineligible to any office, for the space of three years. He will not shave his head for one hundred days. For forty-nine nights he will sleep in a hempen garment, with his head resting on a brick and stretched on the hard ground, by the side of the coffin which holds the remains of the parent who gave him birth. He will go down upon his knees and humbly kotow to each friend and relative at their first meeting after the sad event--a tacit acknowledgment that it was but his own want of filial piety which brought his beloved mother prematurely to the grave. To the coolies who bear the coffin to its resting-place on the slope of some wooded hill, or beneath the shade of a clump of dark-leaved cypress trees, he will make the same obeisance. Their lives and properties are at his disposal day and night; but he now has a favour to ask which no violence could secure, and pleads that his mother's body may be carried gently, without jar or concussion of any kind. He will have her laid by the side of his father, in a coffin which cost perhaps 100 pounds, and repair thither periodically to appease her departed spirit with votive offerings of fruit, vegetables, and pork.
Immediately after the decease of a parent, the children and other near relatives communicate the news to friends living farther off, by what is called an "announcement of death," which merely states that the father or mother, as the case may be, has died, and that they, the survivors, are entirely to blame. With this is sent a "sad report," or in other words a detailed account of deceased's last illness, how it originated, what medicine was prescribed and taken, and sundry other interesting particulars. Their friends reply by sending a present of money to help defray funeral expenses, a present of food or joss-stick, or even a detachment of priests to read the prescribed liturgies over the dead. Sometimes a large scroll is written and forwarded, inscribed with a few such appropriate words as--"A hero has gone!" When all these have been received, the members of the bereaved family issue a printed form of thanks, one copy being left at the house of each contributor and worded thus:--"This is to express the thanks of . . . the orphaned son who weeps tears of blood and bows his head: of . . . the mourning brother who weeps and bows his head: of . . . the mourning nephew who wipes away his tears and bows his head."
It is well known that all old and even middle-aged people in China like to have their coffins prepared ready for use. A dutiful son will see that his parents are thus provided, sometimes many years before their death, and the old people will invite relatives or friends to examine and admire both the materials and workmanship, as if it were some beautiful picture or statue of which they had just cause to be proud. Upon the coffin is carved an inscription with the name and titles of its occupant; if a woman, the name of her husband. At the foot of the coffin are buried two stone tablets face to face; one bears the name and title of the deceased, and the other a short account of his life, what year he was born in, what were his achievements as a scholar, and how many children were born to him. Periods of mourning are regulated by the degrees of relationship to the dead. A son wears his white clothes for three years--actually for twenty-eight months; and a wife mourns her husband for the same period. The death of a wife, however, calls for only a single year of grief; for, as the Sacred Edict points out, if your wife dies you can marry another. The same suffices for brother, sister, or child. Marriages contracted during these days of mourning are not only invalid, but the offending parties are punished with a greater or lesser number of blows according to the gravity of the offence. Innumerable other petty restrictions are imposed by national or local custom, which are observed with a certain amount of fidelity, though instances are not wanting where the whole thing is shirked as inconvenient and a bore.
Cremation, once the prevailing fashion in China, is now reserved for the priest of Buddha alone,--that self-made outcast from society, whose parting soul relies on no fond breast, who has no kith or kin to shed "those pious drops the closing eye requires;" but who, seated in an iron chair beneath the miniature pagoda erected in most large temples for that purpose, passes away in fire and smoke from this vale of tears and sin to be absorbed in the blissful nothingness of an eternal Nirvana.
INQUESTS
Inquests in China serve, unfortunately, but to illustrate one more phase of the folly and ignorance which hopelessly overshadow the vast area of its Empire. For although the Chinese justly regard such investigations as matters of paramount importance, and the office of coroner devolves upon a high functionary--the district magistrate--yet the backward state of science on the one hand, and the necessity the ruling classes have been under of supplying this deficiency on the other, have combined to produce at once the most deplorable and the most laughable results. Two good-sized volumes of "Instructions to Coroners," beautifully printed on white paper and altogether handsomely got up, are published under the authority of the Government, and copies of this book are to be found in the offices of every magistrate throughout the Empire. It is carefully studied even by the underlings who play only subordinate parts on such occasions, and the coroner himself generally carries his private copy with him in his sedan-chair to the very scene of the inquest. From this work the following sketch has been compiled, for though it has been our fate to be present at more than one of the lamentable exhibitions thus dignified by the name of inquest, and to have had ocular demonstration of the absurdities there perpetrated, it will be more satisfactory to stick closely to the text of an officially-recognised book, the translation of which helped to while away many a leisure hour.
The first chapter opens as follows:--
"There is nothing more sacred than human life: there is no punishment greater than death. A murderer gives life for life: the law shows no mercy. But to obviate any regrets which might be occasioned by a wrong infliction of such punishment, the validity of any confession and the sentence passed are made to depend on a satisfactory examination of the wounds. If these are of a _bona fide_ nature [i.e., not counterfeit], and the confession of the accused tallies therewith, then life may be given for life, that those who know the laws may fear them, that crime may become less frequent among the people, and due weight be attached to the sanctity of human existence. If an inquest is not properly conducted, the wrong of the murdered man is not redressed, and new wrongs are raised up amongst the living; other lives may be sacrificed, and both sides roused to vengeance of which no man can foresee the end."
On this it is only necessary to remark that the "validity" of a confession is an important point in China, since substitutes are easily procurable at as low a rate as from 20 to 50 pounds a life.
The duties of a Chinese coroner are by no means limited to _post mortem_ examinations; he visits and examines any one who has been dangerously wounded, and fixes a date within which the accused is held responsible for the life of his victim.
"Murders are rarely the result of premeditation, but can be traced, in the majority of cases, to a brawl. The statute which treats of wounding in a brawl attaches great weight to the 'death- limit,' which means that the wounded man be handed over to the accused to be taken care of and provided with medical aid, and that a limit of time be fixed, on the expiration of which punishment be awarded according to circumstances. Now the relatives of a wounded man, unless their ties be of the closest, generally desire his death that they may extort money from his slayer; but the accused wishes him to live that he himself may escape death, and therefore he leaves no means untried to restore his victim to health. This institution of the 'death-limit' is a merciful endeavour to save the lives of both."
One whole chapter is devoted to a division of the body into vital and non-vital parts. Of the former there are twenty-two altogether, sixteen before and six behind; of the latter fifty-six, thirty-six before and twenty behind. Every coroner provides himself with a form, drawn up according to these divisions, and on this he enters the various wounds he finds on the body at the inquest.
"Do not," say the Instructions, "deterred by the smell of the corpse, sit at a distance, your view intercepted by the smoke of fumigation, letting the assistants call out the wounds and enter them on the form, perhaps to garble what is of importance and to give prominence to what is not."
The instructions for the examination of the body from the head downwards are very explicit, and among them is one sentence by virtue of which a Chinese judge would have disposed of the Tichborne case without either hesitation or delay.
"Examine the cheeks to see whether they have been tattooed or not, or whether the marks have been obliterated. In the latter case, cut a slip of bamboo and tap the parts; the tattooing will then re-appear."
In cases where the wounds are not distinctly visible, the following directions are given:--
"Spread a poultice of grain, and sprinkle some vinegar upon the corpse in the open air. Take a piece of new oiled silk, or a transparent oil-cloth umbrella, and hold it between the sun and the parts you want to examine. The wounds will then appear. If the day is dark or rainy, use live charcoal [instead of the sun]. Suppose there is no result, then spread over the parts pounded white prunes with more grains and vinegar, and examine closely. If the result is still imperfect, then take the flesh only of the prune, adding cayenne pepper, onions, salt, and grains, and mix it up into a cake. Make this very hot, and having first interposed a sheet of paper, lay it on the parts. The wound will then appear."
Hot vinegar and grains are always used previous to an examination of the body to soften it and cause the wounds to appear more distinctly.
"But in winter, when the corpse is frozen hard, and no amount of grains and vinegar, however hot, or clothes piled up, however thick, will relax its rigidity, dig a hole in the ground of the length and breadth of the body and three feet in depth. Lay in it a quantity of fuel and make a roaring fire. Then dash over it vinegar, which will create dense volumes of steam, in the middle of which place the body with all its dressings right in the hole; cover it over with clothes and pour on more hot vinegar all over it. At a distance of two or three feet from the hole on either side of it light fires, and when you think the heat has thoroughly penetrated, take away the fire and remove the body for examination."
It is always a great point with the coroner to secure as soon as possible the fatal weapon. If a long time has elapsed between the murder and the inquest, and no traces of blood are visible on the knife or sword which may have been used, "heat it red hot in a charcoal fire, and pour over it a quantity of first-rate vinegar. The stains of blood will at once appear."
The note following this last sentence is still more extraordinary:--
"An inquest was held on the body of a man who had been murdered on the high road, and at first it was thought that the murder had been committed by robbers, but on examination the corpse was found to be fully clothed and bearing the marks of some ten or more wounds from a sickle. The coroner pointed out that robbers kill their victims for the sake of booty, which evidently was not the case in the present instance, and declared revenge to be at the bottom of it all. He then sent for the wife of the murdered man, and asked her if her husband had lately quarrelled with anybody. She replied No, but stated that there had been some high words between her husband and another man to whom he had refused to lend money. The coroner at once despatched his runners to the place where this man lived, to bid the people of that village produce all their sickles without delay, at the same time informing them that the concealment of a sickle would be tantamount to a confession of guilt. The sickles were accordingly produced, in number about eighty, and spread out upon the ground. The season being summer there were a great quantity of flies, all of which were attracted by one particular sickle. The coroner asked to whom this sickle belonged, and lo! it belonged to him with whom the murdered man had quarrelled about a loan. On being arrested, he denied his guilt; but the coroner pointed to the flies settling upon the sickle, attracted by the smell of blood, and the murderer bent his head in silent acknowledgment of his crime."
Inquests are often held in China many years after the death of the victim. Give a Chinese coroner merely the dry and imperfect skeleton of a man known to have been murdered, and he will generally succeed in fixing the guilt on some one. To supplement thus by full and open confession of the accused is a matter of secondary difficulty in a country where torture may at any moment be brought to bear with terrible efficacy in the cause of justice and truth. Its application, however, is extremely rare.
"Man has three hundred and sixty-five bones, corresponding to the number of days it takes the heavens to revolve. The skull of a man, from the nape of the neck to the top of the head, consists of eight pieces--that of a Ts'ai-chow man, of nine; women's skulls are of six pieces. Men have twelve ribs on either side; women have fourteen."
The above being sufficient to show where the Chinese are with regard to the structure of the human frame, we will now proceed to the directions for examining bones, it may be months or even years after death.
"For the examination of bones the day should be clear and bright. First take clean water and wash them, and then with string tie them together in proper order so that a perfect skeleton is formed, and lay this on a mat. Then make a hole in the ground, five feet long, three feet broad, and two feet deep. Throw into this plenty of firewood and charcoal, and keep it burning till the ground is thoroughly hot. Clear out the fire and pour in two pints of good spirit and five pounds of strong vinegar. Lay the bones quickly in the steaming pit and cover well up with rushes, &c. Let them remain there for two or three hours until the ground is cold, when the coverings may be removed, the bones taken to a convenient spot, and examined under a red oil-cloth umbrella.
"If the day is dark or rainy the 'boiling' method must be adopted. Take a large jar and heat in it a quantity of vinegar; then having put in plenty of salt and white prunes, boil it altogether with the bones, superintending the process yourself. When it is boiling fast, take out the bones, wash them in water, and hold up to the light. The wounds will be perfectly visible, the blood having soaked into the wounded parts, marking them with red or dark blue or black.
"The above method is, however, not the only one. Take a new yellow oil-cloth umbrella from Hangchow, hold it over the bones, and every particle of wound hidden in the bones will be clearly visible. In cases where the bones are old and the wounds have been obliterated by long exposure to wind and rain or dulled by frequent boilings, it only remains to examine them in the sun under a yellow umbrella, which will show the wounds as far as possible.
"There must be no zinc boiled with the bones or they will become dull.
"Bones which have passed several times through the process of examination become quite white and exactly like uninjured bones; in which case, take such as should show wounds and fill them with oil. Wait till the oil is oozing out all over, then wipe it off and hold the bone up to the light; where there are wounds the oil will collect and not pass; the clear parts have not been injured.