Chapter 12
"Another method is to rub some good ink thick and spread it on the bone. Let it dry, and then wash it off. Where there are wounds, and there only, it will sink into the bone. Or take some new cotton wool and pass it over the bone. Wherever there is a wound some will be pulled out [by the jagged parts of the bone]."
A whole chapter is devoted to counterfeit wounds, the means of distinguishing them from real wounds, and the manner in which they are produced. Section 2 of the thirteenth chapter is on a cognate subject, namely, to ascertain whether wounds were inflicted before or after death:--
"If there are several dark-coloured marks on the body, take some water and let it fall drop by drop on to them. If they are wounds the water will remain without trickling away; if they are not wounds, the water will run off. In examining wounds, the finger must be used to press down any livid or red spot. If it is a wound it will be hard, and on raising the finger will be found of the same colour as before.
"Wounds inflicted on the bone leave a red mark and a slight appearance of saturation, and where the bone is broken there will be at either end a halo-like trace of blood. Take a bone on which there are marks of a wound and hold it up to the light; if these are of a fresh-looking red, the wound was afflicted before death and penetrated to the bone; but if there is no trace of saturation from blood, although there is a wound, if was inflicted after death."
In a chapter on wounds from kicks, the following curious instructions are given regarding a "bone-method" of examination:--
"To depend on the evidence of the bone immediately below the wound would be to let many criminals slip through the meshes of the law. Where wounds have been thus inflicted, no matter on man or woman, the wounds will be visible on the upper half of the body, and not on the lower. For instance, they will appear in a male at the roots of either the top or bottom teeth, inside; on the right hand if the wound was on the left, and _vice versa_; in the middle of the wound was central. In women, the wounds will appear on the gums right or left as above."
The next extract needs no comment, except perhaps that it forms the most cherished of all beliefs in the whole range of Chinese medical jurisprudence:--
"The bones of parents may be identified by their children in the following manner. Let the experimenter cut himself or herself with a knife and cause the blood to drip on to the bones; then, if the relationship is an actual fact the blood will sink into the bone, otherwise it will not. N.B. Should the bones have been washed with salt water, even though the relationship exists, yet the blood will not soak in. This is a trick to be guarded against beforehand.
"It is also said that if parent and child, or husband and wife, each cut themselves and let the blood drip into a basin of water the two bloods will mix, whereas that of two people not thus related will not mix.
"Where two brothers who may have been separated since childhood are desirous of establishing their identity as such, but are unable to do so by ordinary means, bid each one cut himself and let the blood drip into a basin. If they are really brothers, the two bloods will congeal into one; otherwise not. But because fresh blood will always congeal with the aid of a little salt or vinegar, people often smear the basin over with these to attain their own ends and deceive others; therefore, always wash out the basin you are going to use or buy a new one from a shop. Thus the trick will be defeated.
"The above method of dropping blood on the bones may be used even by a grandchild, desirous of identifying the remains of his grandfather; but husband and wife, not being of the same flesh and blood, it is absurd to suppose that the blood of one would soak into the bones of the other. For such a principle would apply with still more force to the case of a child, who had been suckled by a foster-mother and had grown up, indebted to her for half its existence. With regard to the water method, if the basin used is large and full of water, the bloods will be unable to mix from being so much diluted; and in the latter case where there is no water, if the interval between dropping the two bloods into the basin is too long, the first will get cold and they will not mix."
Not content with holding an inquest on the bones of a man who may have been murdered five years before, a Chinese coroner quite as often proceeds gravely to examine the wounds of a corpse which has been reduced to ashes by fire and scattered to the four winds of heaven. No mere eyewitness would dare to relate the singular process by which such a result is achieved; but directions exist in black and white, of which the following is a close translation:--
"There are some atrocious villains who, when they have murdered any one, burn the body and throw the ashes away, so that there are no bones to examine. In such cases you must carefully find out at what time the murder was committed and where the body was burnt. Then, when you know the place, all witnesses agreeing on this point, you may proceed without further delay to examine the wounds. The mode of procedure is this. Put up your shed near where the body was burnt, and make the accused and witnesses point out themselves the very spot. Then cut down the grass and weeds growing on this spot, and burn large quantities of fuel till the place is extremely hot, throwing on several pecks of hempseed. By and by brush the place clean, and then, if the body was actually burnt in this spot, the oil from the seed will be found to have sunk into the ground in the form of a human figure, and wherever there were wounds on the dead man, there on this figure the oil will be found to have collected together, large or small, square, round, long, short, oblique, or straight, exactly as they were inflicted. The parts where there were no wounds will be free from any such appearances. But supposing you obtain the outline only without the necessary detail of the wounds, then scrape away the masses of oil, light a brisk fire on the form of the body and throw on grains mixed with water. Make the fire burn as fiercely as possible, and sprinkle vinegar, instantly covering it over with a new well-varnished table. Leave the table on for a little while and then take it off for examination. The form of the body will be transferred to the table and the wounds will be distinct and clear in every particular.
"If the place is wild and some time has elapsed since the deed was done, so that the very murderer does not remember the exact spot, inquire carefully in what direction it was with regard to such and such a village or temple, and about how far off. If all agree on this point, proceed in person to the place, and bid your assistants go round about searching for any spots where the grass is taller and stronger than usual, marking such with a mark. For where a body has been burnt the grass will be darker in hue, more luxuriant, and taller than that surrounding it, and will not lose these characteristics for a long time, the fat and grease of the body sinking down to the roots of the grass and causing the above results. If the spot is on a hill, or in a wild place where the vegetation is very luxuriant, then you must look for a growth about the height of a man. If the burning took place on stony ground, the crumbly appearance of the stones must be your guide; this simplifies matters immensely."
Such, then, are a few of the absurdities which pass muster among the credulous people of China as the result of deep scientific research; but whether the educated classes--more especially those individuals who devote themselves in the course of their official duties to the theory and practice of _post mortem_ examinations--can be equally gulled with the gaping crowd around them, we may safely leave our readers to decide for themselves.
INQUESTS, NO. II
Section IV. of the valuable work which formed the basis of our preceding sketch, is devoted to the enumeration of methods for restoring human life after such casualties as drowning, hanging, poisoning, &c., some hours and even days after vitality has to all appearances ceased. We shall quote as before from our own literal translation.
"Where a man has been hanging from morning to night, even though already cold, a recovery may still be effected. Stop up the patient's mouth tightly with your hand, and in a little over four hours respiration will be restored. _Or_, Take equal parts of finely-powdered soap-bean and anemone hepatica, and blow a quantity of this--about as much as a bean--into the patient's nostrils.
"In all cases where men or women have been hanged, a recovery may be effected even if the body has become stiff. You must not cut the body down, but, supporting it, untie the rope and lay it down in some smooth place on its back with the head propped up. Bend the arms and legs gently, and let some one sitting behind pull the patient's hair tightly. Straighten the arms, let there be a free passage through the wind-pipe, and let two persons blow incessantly into the ears through a bamboo tube or reed, rubbing the chest all the time with the hand. Take the blood from a live fowl's comb, and drop it into the throat and nostrils--the left nostril of a woman, the right of a man; also using a cock's comb for a man, a hen's for a woman. Re-animation will be immediately effected. If respiration has been suspended for a long time, there must be plenty of blowing and rubbing; do not think that because the body is cold all is necessarily over.
"Where a man has been in the water a whole night, a recovery may still be effected. Break up part of a mud wall and pound it to dust; lay the patient thereon on his back, and cover him up with the same, excepting only his mouth and eyes. Thus the water will be absorbed by the mud, and life will be restored. This method is a very sure one, even though the body has become stiff.
"In cases of injury from scalding, get a large oyster and put it in a basin with its mouth upwards somewhere quite away from anybody. Wait till its shell opens, and then shake in from a spoon a little Borneo camphor, mixed and rubbed into a powder with an equal portion of genuine musk. The oyster will then close its shell and its flesh will be melted into a liquid. Add a little more of the above ingredients, and with a fowl's feather brush it over the parts and round the wound, getting nearer and nearer every time till at last you brush it into the wound; the pain will thus gradually cease. A small oyster will do if a large one is not to be had. This is a first-rate prescription.
"Where a man has fallen into the water in winter, and has quite lost all consciousness from cold, if there is the least warmth about the chest, life may still be restored. Should the patient show the slightest inclination to laugh, stop up his nose and mouth at once, or he will soon be unable to leave off, and it will be impossible to save him. On no account bring a patient hastily to the fire, for the sight of fire will excite him to immoderate laughter, and his chance of life is gone.
"In cases of nightmare, do not at once bring a light, or going near call out loudly to the sleeper, but bite his heel or his big toe, and gently utter his name. Also spit on his face and give him ginger tea to drink; he will then come round. _Or_, Blow into the patient's ears through small tubes, pull out fourteen hairs from his head, make them into a twist and thrust into his nose. Also, give salt and water to drink. Where death has resulted from seeing goblins, take the heart of a leek and push it up the patient's nostrils--the left for a man, the right for a woman. Look along the inner edge of the upper lips for blisters like grains of Indian corn, and prick them with a needle."
The work concludes with an antidote against a certain dangerous poison known as _Ku_, originally discovered by a Buddhist priest and successfully administered in a great number of cases. Its ingredients, which comprise two red centipedes--one live and one roasted--must be put into a mortar and pounded up together either on the 5th of the 5th moon, the 9th of the 9th moon, or the 8th of the 12th moon, in some place quite away from women, fowls, and dogs. Pills made from the paste produced are to be swallowed one by one without mastication. The preparation of this deadly _Ku_ poison is described in the last chapter but one of Section III. in the following words:--
"Take a quantity of insects of all kinds and throw them into a vessel of any kind; cover them up and let a year pass away before you look at them again. The insects will have killed and eaten each other until there is only one survivor, and this one is _Ku_."
In the next chapter we are informed that spinach eaten with tortoise is poison, as also is shell-fish eaten with venison; that death frequently results from drinking pond-water which has been poisoned by snakes, from drinking water which has been used for flowers, or tea which has stood uncovered through the night, from eating the flesh of a fowl which has swallowed a centipede, and wearing clothes which have been soaked with perspiration and dried in the sun. Finally,
"A case is recorded of a man who tied his victim's hands and feet, and forced into his mouth the head of a snake, applying fire at the same time to its tail. The snake jumped down the man's throat and passed into his stomach, but at the inquest held over the body no traces of wounds were found to which death could be attributed. Such a crime, however, may be detected by examination of the bones which, from the head downwards, will be found entirely of a bright red colour, caused by the dispersion of the blood; and moreover, the more the bones are scraped away, the brighter in colour do they become."
It is difficult to speak of such a book as "Instructions to Coroners" with anything like becoming gravity, and yet it is one of the most widely-read and highly-esteemed works in China; so much so, that native scholars frequently throw it in the teeth of foreigners as one of their many repertories of real wonder-working science, equal to anything that comes from the West, if only foreigners would take the trouble to consult it. To satisfy our own curiosity on the subject we bought a copy and translated it from beginning to end; but our readers will perhaps be able to determine its scientific value from the few quotations given above, and agree with us that it would hardly be worth while to learn Chinese for the pleasure or profit to be derived from reading "Instructions to Coroners" in the original character.
CHRISTIANITY
The extraordinary feeling of hatred and contempt evinced by the Chinese nation for missionaries of every denomination who settle in their country, naturally suggests the question whether Christianity is likely to prove a boon to China, if, indeed, it ever succeeds in taking root at all. That under the form of Roman Catholicism, it once had a chance of becoming the religion of the Empire, and that that chance was recklessly sacrificed to bigotry and intolerance, is too well known to be repeated; but that such an opportunity will ever occur again is quite beyond the bounds, if not of possibility, at any rate of probability. Missionary prospects are anything but bright in China just now, in spite of rosily worded "reports," and annual statistics of persons baptized. A respectable Chinaman will tell you that only thieves and bad characters who have nothing to lose avail themselves of baptism, as a means of securing "long nights of indolence and ease" in the household of some enthusiastic missionary at from four to ten dollars a month. Educated men will not tolerate missionaries in their houses, as many have found to their cost; and the fact cannot be concealed that the foreign community in China suffers no small inconvenience and incurs considerable danger for a cause with which a large majority of its members has no sympathy whatever. It would, however, be invidious to dwell upon the class of natives who allow themselves to be baptized and pretend to accept dogmas they most certainly do not understand, or on the mental and social calibre of numbers of those gentlemen who are sent out to convert them; we will confine ourselves merely to considering what practical benefits Christianity would be likely to confer upon the Chinese at large. And this we may fairly do, not being of those who hold that all will be damned but the sect of that particular church to which they themselves happen to belong; but believing that the Chinese have as good a chance as anybody else of whatever happiness may be in store for the virtuous, whether they become Christians or whether they do not.
In the course of eight years' residence in China, we have never met a drunken man in the streets. Opium-smokers we have seen in all stages of intoxication; but no drunken brawls, no bruised and bleeding wives. Would Christianity raise the Chinese to the standard of European sobriety? Would it bring them to renounce opium, only to replace it with gin? Would it cause them to become more frugal, to live more economically than they do now on their bowl of rice and cabbage, moistened with a drink of tea, and perhaps supplemented with a few whiffs of the mildest possible tobacco? Would it cause them to be more industrious than--e.g., the wood-carvers of Ningpo who work daily from sunrise to dusk, with two short intervals for meals? Would it make them more filial?--justly renowned as they are for unremitting care of aged and infirm parents. More fraternal?--where every family is a small society, each member toiling for the common good, and being sure of food and shelter if thrown out of work or enfeebled by disease. More law-abiding?--we appeal to any one who has lived in China, and mixed with the people. Would it make them more honest?--when many Europeans confess that for straightforward business they would sooner deal with Chinamen than with merchants of certain Christian nationalities we shall not take upon ourselves to name. Should we not run the risk of sowing seed for future and bloody religious wars on soil where none now rage? To teach them justice in the administration of law would be a glorious task indeed, but even that would have its dark side. Litigation would become the order of the day, and a rapacious class would spring into existence where lawyers and barristers are now totally unknown. The striking phenomenon of extreme wealth side by side with extreme poverty, might be produced in a country where absolute destitution is at present remarkably rare, and no one need actually starve; and thus would be developed a fine field for the practice of that Christian charity which by demoralisation of the poorer classes so skilfully defeats its own end. We should rejoice if anything could make Chinamen less cruel to dumb animals, desist from carrying ducks, geese, and pigs, hanging by their legs to a pole, feed their hungry dogs, and spare their worn-out beasts of burden. But pigeon-shooting is unknown, and gag-bearing reins have yet to be introduced into China; neither have we heard of a poor heathen Chinaman "skinning a sheep alive." (_Vide Daily Papers of July_ 12, 1875.)
Last of all, it must not be forgotten that China has already four great religions flourishing in her midst. There is _Confucianism_, which, strictly speaking, is not a religion, but a system of self-culture with a view to the proper government of (1) one's own family and of (2) the State. It teaches man to be good, and to love virtue for its own sake, with no fear of punishment for failure, no hope of reward for success. Is it below Christianity in this?
_Buddhism_, _Taoism_, and _Mahomedanism_, share the patronage of the illiterate, and serve to satisfy the natural craving in uneducated man for something supernatural in which to believe and on which to rely. The _literati_ are sheer materialists: they laugh at the absurdities of Buddhism, though they sometimes condescend to practise its rites. They strongly object to the introduction of a new religion, and successfully oppose it by every means in their power. They urge, and with justice, that Confucius has laid down an admirable rule of life in harmony with their own customs, and that the conduct of those who approximate to this standard would compare not unfavourably with the practice, as distinguished from the profession, of any religion in the world.
ANTI-CHRISTIAN LYRICS
The following inflammatory placard, which was posted up last year at a place called Lung-p'ing, near the great tea mart of Hankow, will give a faint idea of native prejudice against the propagation of Christianity in China. The original was in verse, and evidently the work of a highly-educated man:--