HOME-LIFE UNDER CONFUCIANISM.
A man do good, he go to Joss; he no do good, very much bamboo
catchee he.--THE FAMOUS HOWQUA’S REPLY TO AN AMERICAN
SEA-CAPTAIN.
One of the most prominent features of the Chinese religion is
the excessive reverence that is paid to parents. We remember the
commandment of old, “Honor thy father and thy mother, that thy days may
be long upon the land which the Lord thy God giveth thee.” The Chinese
have long lived in their land; they have outlived the kingdoms of
Persia, Egypt, Judea, Babylon, Greece and Rome. It certainly seems as
if this were a fulfillment of the promise of God, that, as they honor
their parents, so are they permitted to live long in their land. This
reverence for parents, while living and after death, is found among
other nations; but nowhere is so great stress laid upon this part of
duty as in China.
The ancient ritual on filial duty directs that, during the lifetime
of his parents, a son should not go abroad, or, if he do so, then to
a fixed place. When at home, he should rise with the first cock-crow,
and having washed and dressed himself carefully, should inquire what
the wishes of his parents are as to the food they would eat and drink.
He should not enter a room unless invited by his father, nor retire
without permission; neither should he speak unless spoken to. When
leaving the house, he should report himself, and on returning should
make his presence known. He should be regular in his amusements,
attentive to his calling, constant in speech, and avoiding all
reference to old age. This last is a point strongly insisted upon, and
every boy has held up to him as an example to be followed the conduct
of Laoa Lai tsze, who, fearing that the recognition by his parents of
the fact that he was seventy years old would remind them of their own
great age, used to dress himself in a child’s frock, and play about the
room like an infant!
[Illustration: CHINESE SITTING-ROOM.]
“Of all things,” said Confucius, “which derive their natures from
Heaven and earth, man is the most noble; and of all the duties which
are incumbent on him, there is none greater than filial obedience; nor,
in performing this is there anything so essential as to reverence one’s
father; and, as a mark of reverence, there is nothing more important
than to place him on an equality with Heaven. Thus did the noble Duke
Chow. Formerly, he sacrificed on the round altar to the spirits of
his remote ancestors, as equal with Heaven; and in the open hall he
sacrificed to Wan Wang (his father), as equal with Shang-te.”
Repeatedly, throughout the teachings of the sage and of Mencius,
reference is made to ancestral worship. Yet, it did not originate with
Confucius, for he but handed down a more ancient form of worship.
Confucius merely revived that. Really, Confucius cared very little
about worship of any sort; his system was of the earth, earthy. All
the worship of modern Confucianism is the addition of later days.
Whatever of worship or of strictly religious teaching is to be found
in Confucius’s writings is there because of some connection with
government or moral teachings. The idea of filial piety is carried up
to the government. The common people must respect and obey the officers
as fathers; lower officers must look upon the higher officers as
fathers; and all must look to the Emperor as father. He, in turn, must
look upon his people as his children. Thus the paternal idea prevails.
WORSHIPING THE TABLET.
Almost every Chinese house has either a “hall of ancestors” or at least
a closet, where the ancestral tablet is kept. The tablet is called Shin
Chu, meaning _house of_ the spirit. It is made of wood, and is
generally about twelve inches high and three inches wide. The wood is
generally fragrant, and parts are elaborately carved. It consists of
three pieces, a pedestal and two upright pieces. Often a place is cut
in the back, in which pieces of paper containing the names of ancestors
are inserted. Every day before this tablet incense and paper prayers
are burned. The prayers are written upon the paper, and the Chinese
believe that when the papers are burned they go to their dead fathers
and mothers. These are not prayers _for_ these dead parents, but
prayers _to_ them. They believe that each man has three souls, one
of which at his death goes to Heaven, one remains with the body in the
grave and one returns home and lives in the ancestral tablet. In April
of each year a day is selected, when especial worship is paid at the
graves. Every man, woman and child hastens away to the family tombs,
taking offerings and candles to worship at the graves. To neglect this
ceremony is counted a slight to one’s dead parents.
[Illustration: ANCESTRAL TABLET.]
[Illustration: A CHINAMAN BURNING PRAYERS INSTEAD OF SAYING
THEM.]
The following translation of a prayer offered at the tomb shows that it
is a real worship which is given:
“TANKWANG, _12th Year, 3d Moon, 1st Day_.
“I, Lin Kwang, the second son of the third generation, presume to
come before the grave of my ancestor, Lin Kung. Revolving years
have brought again the season of spring. Cherishing sentiments of
veneration, I look up and sweep your tomb. Prostrate, I pray that you
will come and be present, and that you will grant to your posterity
that they may be prosperous and illustrious. At this season of
genial showers and gentle breezes, I desire, to recompense the root
of my existence, and exert myself sincerely. Always grant your safe
protection. Most reverently, I present the five-fold sacrifice of a
pig, a fowl, a duck, a goose, and a fish; also, an offering of five
plates of fruit, with libations of spirituous liquors, earnestly
entreating that you will come and view them. With the most attentive
respect, this announcement is presented on high.”
[Illustration: BRINGING HOME ONE OF THE SOULS OF A DEAD MAN
IN HIS CLOTHES.]
To a Chinaman there is no greater sin than to neglect the worship of an
ancestor; no greater calamity can happen than that he should die and be
buried away from his native land. Almost every steamer that crosses the
Pacific from America carries one or more preserved bodies of Chinamen,
taking them home to be buried.
CEREMONY OF TURNING THE BRIDGE-LADDER.
After the dead body has been laid out, this singular custom is observed
in many families. Sometimes those families which have no married or
betrothed daughters do not practice it on the death of its head. The
married daughters are expected then to return home.
[Illustration: CEREMONY OF TURNING AROUND THE BRIDGE LADDER.]
Several Taoist priests are employed to prepare the “bridge-ladder” and
aid in the celebration of the ceremony at the expense of the son-in-law
or sons-in-law of the deceased. A post seven or eight feet high is
placed in a socket or frame standing on the ground. Into holes made
in the sides of this post are fastened several bamboos two or three
feet long. These sticks project outward and upward a little from the
post. Sometimes these sticks amount to several tens. The longer ones
are placed toward the bottom and the shorter ones toward the top, the
lowest tier being three or four feet from the ground. At the extreme
outer end of each is suspended by a wire a kind of glass cup containing
oil and wicking, the whole constituting a lamp. On the top of the post
is placed a candle. Into a hole, about three feet from the ground, made
in the upright post, is inserted a pole projecting at a right-angle,
some two or three feet longer than the longest of the sticks having
lamps at their ends. This “bridge ladder,” is placed in the middle of
the room. On one side of the room is placed a table having candles and
incense on it. On the wall or partition of the room by this table are
suspended one or two large paper hangings, relating to the infernal
regions. The body of the deceased is lying on one side of the room, or,
if there is an adjoining room which can be used it is placed in that.
When everything is ready, the ceremony is commenced by lighting the
lamps and candle on the “bridge-ladder,” as well as the candles
and incense on the table. The priests chant their liturgy amid the
noise of cymbals. The married daughter comes forward, having a white
cotton cloth bound about her head, partially concealing her eyes,
or she holds to her eyes a white cotton cloth much as one would a
handkerchief while crying. The eldest son of the deceased, if there be
a living son, now advances and taking hold of the end of the long pole
pushes gently against it. The post turning on its socket, the entire
“bridge-ladder” moves. The wife of the eldest son, his younger brothers
and their wives, the married daughter of the deceased and her children,
etc., now follow, slowly, the elder brother as he turned around the
“bridge-ladder” for a few times.
In case there is no son a married or affianced daughter leads the
company. During the period that this “bridge-ladder” is thus made to
revolve, all of the party join in loud lamentation and wailing. Their
outcry, taken in connection with the chanting of the priests and the
noise of the cymbals, make a very confused hubbub and tumult of voices
and sounds. These, together with the sight of so many lamps and candles
burning brightly in broad daylight, produce a very singular spectacle
for the foreign beholder, which, once seen, will not be quickly
forgotten.
The object of this performance with the bridge-ladder is to lighten and
assist the deceased on his way. It is called “_bridge-ladder_”
because it is fancied to resemble a bridge and a ladder. The bridge
would aid the dead to pass rivers, and the ladder would help him to
climb steep places, should he meet such impediments in his journey.
With this extreme reverence for the dead, of course, there can be no
question but that the Chinese hold most determinedly to the belief in
a future life. In reality, the whole character of Buddhism in China
is shaped by this. Buddhism has no distinct teaching of an immortal
life; and when it was brought to China, it gained no acceptance until
the blank, despairing tenets of the Nirvana was changed into a bright,
cheerful Paradise of the Blessed Dead. Examination will show that the
Buddhism of China and the Buddhism of India very little resemble one
another, and, if we mistake not, the difference grew out of the belief
in a future life, which is a prime teaching in the Chinese faith.
The worship of ancestors enters into all the home life, manners and
customs of the entire Chinese people.
WORSHIP OF ANCESTORS AT A WEDDING.
The tablets of the family are arranged on a table standing in the
back part of the reception-room, or in a shrine placed on the table.
Incense and candles, arranged, according to custom, near the tablets,
having been lighted, the bridegroom and his bride kneel down three
or four times before the tablets, the wife being on the right-hand
side of her husband. While on their knees, at each kneeling, they bow
their heads down toward the ground once. On rising to their feet they
change places, and then kneel down three or four times again, and
bow their heads as before in front of and toward the tablets. They
now arise, and two chairs are placed before the table which contains
the incense, candles and tablets. If the paternal grandparents of the
groom are living and present, they take their seats in the chairs, the
grandmother being on the right hand of the grandfather, with their
faces turned away from the table or toward the front part of the room.
In case either has deceased, the tablet which represents that person
is placed in the chair which he or she would have occupied if living.
The bridegroom and bride advance, and kneel down three or four times
before them, bowing their heads toward the ground as in worshiping
the tablets. They then arise, and, having changed positions, kneel
down and bow again three or four times. The parents of the groom then
take their seats in the chairs, and the ceremony of kneeling and
bowing is repeated, in like manner, the customary number of times.
While the bride is on her knees, her new mother usually arranges some
costly ornaments in her hair, as gold or pearls, or gives her some
valuable finger-rings, if able to afford the expense of such; or, if
poor, she presents her with such head ornaments as she can afford. The
women who assist the bride in performing these ceremonies improve
the opportunity to offer tea to her parents at this period, and are
rewarded for their attentions with a present of money on the spot. In
case either parent is dead, the ancestral tablet for that person is
placed in the chair, as in the supposed case of one of the grandparents
having deceased. The paternal and maternal uncles and aunts of the
groom, if present, in the order of their seniority, now take their
turns of being worshiped by the couple. Oftentimes, these relatives
will not sit, but content themselves to stand during the worship
rendered them. Standing, on these occasions and during the reception of
these honors, is regarded as a mark of humility.
[Illustration: CHINESE MARRIAGE PROCESSION.]
[Illustration: WORSHIP OF ANCESTORS AT A WEDDING.]
MOTHER, GODDESS OF CHILDREN.
Married but childless women twice a year go to the temple of Mother,
taking incense and candles to burn before her image. They come to the
temple to get a shoe which is to represent the goddess in their homes.
They declare that if the goddess will give them a male child, they will
render thanksgiving to her. They do not cherish the slightest desire to
have a female child.
The Chinese classics say:
“When a son is born,
He sleeps on a bed;
He is clothed in robes;
He plays with gems;
His cry is princely loud!
But when a daughter is born,
She sleeps on the ground;
She is clothed with a wrapper;
She plays with a tile;
She is incapable either of evil or good;
It is hers only to think of preparing wine and food,
And not giving any occasion of grief to her parents!”
This is an accurate expression of the Chinese preference for a male
child. Indeed, a very great many of the Chinese mothers and fathers
drown their girl babies when they are but a few hours old, rather than
keep them.
[Illustration: CHINESE BABY IN ITS CRADLE.]
Whenever a child is born, the mother takes to some temple two shoes,
just like the one she has been worshiping as the representative of
“Mother” at home. Just before a child is born the husband and wife
offer gifts as a propitiation to two female demons which are supposed
to seek to destroy the mother at the birth of her child. A priest is
called in to recite classics appropriate to the occasion. Sometimes
several live crabs are turned out into the streets to take the evil
spirits with them, and other curious devices are employed.
TEACHING A CHILD TO WORSHIP IDOLS.
From childhood, the Chinese are accustomed to worship idols and
ancestors. Family parties may often be seen in the temples;
grandmothers and mothers teaching the little ones to bow down to idols.
Here is a description given by an eye-witness. He was introduced into
an idol temple, and stood in the back part of the great hall, where
the chief idols are placed, and from thence he could watch what went
forward. Soon a well-dressed lady came in with her three children,
of about seven, five and three years of age. The two elder boys ran
forward, and bowed down before the idol in the usual way, and then
called their little brother to come forward also and do as they had
done. But this was evidently his first visit to the temple; for the
little fellow was very much frightened at the sight of the idol. The
mother then dragged the child into position, and standing behind and
holding him fast by both arms, forced him to bow slightly three times,
and then adroitly slipped out of her sleeve some toys and sweets, which
she gave the child, saying that the god had given him these nice things
because he was a good boy; and she told him to thank the idol, which he
did with great heartiness.
[Illustration: TEACHING A CHILD TO WORSHIP.]
When the child grows up, and is able to see through such tricks, the
priest has taken the mother’s place, and, by carefully-concealed
deceits, manages to delude him into believing just what it may be
thought best to teach him.
THE GOD OF THE KITCHEN.
[Illustration: OFFERING SACRIFICE TO THE KITCHEN-GOD.]
There is another important object of Chinese worship, whose place of
abode is in the kitchen. His name is Tszmin; foreigners call him “god
of the kitchen.” Incense and candles are burned before the kitchen-god
on the first and fifteenth days of each month. To represent this god,
the poorer people use simply a piece of red paper, with the god’s name
written on it. Generally, a sheet of white paper is used, on which
the likeness of an old man and woman has been stamped, together with
pictures of fowls, dogs, buffaloes, etc., and tables. This paper is
pasted to a board and suspended in the kitchen. The Chinese say that
there are two objects of worship in every house, and these are the
ancestral tablet and the kitchen-god. This god is supposed to have
charge of the family; and his duty is to keep a strict watch over
all the members of it. This he must do, because, at the end of each
year, he has to make a report of the year’s conduct to the great god
Yuh-Hwang, the “Pearly Emperor, Supreme Ruler,” who rules in Heaven
over all the lesser gods. Five days before the Chinese New Year, this
kitchen-god is supposed to leave every house and ascend to Heaven, to
make his yearly report.
On the day before his supposed departure, feasts are offered to him,
and more than usual honors paid him, in the hope that he may be
bribed to give a good account. At the exact time of his departure,
fire-crackers are let off, incense burned, and worship offered, in
order that he may start on his long journey in a good temper, and with
as much dignity as possible. His return is expected, and he is received
with the same marks of respect which attend his going away.
Every shop-keeper, banker and merchant has a piece of red paper, on
which the words “god of wealth” are written, pasted on his wall. Seldom
do they make an image of this god. Incense and candles are burned, and
prayers are offered daily. Often, after the festivals of this god,
mock-money and mock-clothing are burned for the benefit of the spirits
of beggars in purgatory.
THE STORY OF MA-CHU, GODDESS OF THE SAILORS.
She was the daughter of a man who, with his sons, was engaged on the
ocean in the pursuit of a living. He was born during the Sung dynasty,
and lived in the Hing Hua prefecture of the province of Fuh-kien. One
day, while she was engaged in the employment of weaving in her mother’s
house she fell asleep through excessive weariness, her head resting
upon her loom. She dreamed that she saw her father and two brothers
on their separate junks in a terrific storm. She exerted herself to
rescue them from danger. She immediately seized upon the junk which
contained her father, with her mouth, while with her hands she caught a
firm hold upon the two junks which contained her two brothers. She was
dragging them all toward the shore when, alas! she heard the voice of
her mother calling to her, and, as she was an obedient girl, forgetting
that she held her father’s junk in her mouth, she hastily opened it
to answer her mother. She awoke in great distress and, lo! it was a
dream, but not all a dream, for in a few days the news arrived that the
fleet of junks had encountered a dreadful storm, and that the one in
which her father was had been wrecked, and he had perished, while those
in which her brothers were had been signally rescued. The girl knew
that she had been the means of the salvation of her brothers, and that
opening her mouth to answer her mother’s call was the occasion of her
failure to rescue her father’s vessel. This girl became, as the result
of her dream, one of the most popular objects of worship in the empire.
The emperors of China have, at different times since her death,
conferred various high-sounding titles upon her, some of which seem
blasphemous. She is called “_Queen of Heaven_” and “_The Holy
Mother in the heavens above_.” One is often reminded by the titles
given her and the worship and honors paid her, of the titles which are
given to the mother of Jesus by the authority of the Pope of Rome.
Sailors often take with them some embers or ashes which they obtain
from the censer before some popular image of the goddess. These ashes
they carry about their person in a small red bag, or they suspend them
about the junk in convenient places, or they put them in the censer
before the image of that which they worship. When there is a violent
storm, and there seems but little hope that the junk will outride it,
the sailors all kneel down near the bow with incense in their hands,
and call out in doleful and bitter tones upon _Ma-Chu_ to send
deliverance. In case they reach the port without shipwreck, they are
bound to offer her an especial thanksgiving of food, with or without
theatrical plays in her honor, according to their vow.
Thus we have seen that the Chinese, though standing high above other
Asiatic nations in point of civilization, are yet as idolatrous as any.
Buddhism and Taoism have somewhat lessened the hold of Confucius upon
the great Chinese nation; and Christianity and western civilization
have done much toward introducing a new order of things in China.
THE GOD OF GAMBLING OUTWITTED.
[Illustration: GOD OF GAMBLING.]
A lady living in China narrates the following Chinese myth:
A gambler once went to a temple, to secure the help of a certain
god therein. His luck had been bad, and he was unable to bring any
oblation besides incense and paper money; but he promised that, if
the god would help him to win a certain sum, he would then bring a
thank-offering having ten feet. The god reckoned the sorts of tribute
usually paid to him; and, as the feet of a pig, a kid and a duck would
together make ten, he supposed that these were the animals that would
be laid upon his altar, should the gambler succeed. So he favored the
gambler, and caused him to gain even more than the stipulated sum.
The gambler fulfilled the letter of his promise by laying a single
crab on the altar. The god was very angry at being thus duped, and
thenceforth exerted so unpropitious an influence in the gambler’s
affairs that he went and ascertained through a spirit medium the cause
of his misfortunes. Again he came with fair words, promising that, if
the god would once more grant his aid, he should have a whole pig as
compensation. The god was mollified, and again favored the gambler, so
that his winnings were large. He brought the pig as a thank-offering.
It was a fine, strong one; but it was alive, and not in a condition in
which it would be edible for either gods or men. While the god looked
in astonishment at this departure from the established customs in the
payment of a vow, the gambler fastened the pig by a strong rope to
the leg of the throne on which the god sat, and began to light the
fire-crackers, by which an offering is announced. The explosion of the
fire-crackers frightened the pig, so that it ran away dragging both god
and throne after it, till both were upset and broken. Thus the astute
gambler outwitted the honest god.