Chinese Mythology. E. T. C. Werner
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their verses. But experienced medical specialists, though few, are to be found, as well as women doctors; there are veterinary surgeons, musicians (chiefly belonging to the poorest classes and often blind), actors, teachers, attorneys, diviners, artists, letter-writers, and many others, men of letters being perhaps the most prominent and most esteemed.
Accessory Institutions
A system of schools, academies, colleges, and universities obtained in villages, districts, departments, and principalities. The instruction was divided into 'Primary Learning' and 'Great Learning.' There were special schools of dancing and music. Libraries and almshouses for old men are mentioned. Associations of scholars for literary purposes seem to have been numerous.
Whatever form and direction education might have taken, it became stereotyped at an early age by the road to office being made to lead through a knowledge of the classical writings of the ancient sages. It became not only 'the thing' to be well versed in the sayings of Confucius, Mencius; etc., and to be able to compose good essays on them containing not a single wrongly written character, but useless for aspirants to office—who constituted practically the whole of the literary class—to acquire any other knowledge. So obsessed was the national mind by this literary mania that even infants' spines were made to bend so as to produce when adult the 'scholarly stoop.' And from the fact that besides the scholar class the rest of the community consisted of agriculturists, artisans, and merchants, whose knowledge was that of their fathers and grandfathers, inculcated in the sons and grandsons as it had been in them, showing them how to carry on in the same groove the calling to which Fate had assigned them, a departure from which would have been considered 'unfilial'—unless, of course (as it very rarely did), it went the length of attaining through study of the classics a place in the official class, and thus shedding eternal lustre on the family—it will readily be seen that there was nothing to cause education to be concerned with any but one or two of the subjects which are included by Western peoples under that designation. It became at an early age, and remained for many centuries, a rote-learning of the elementary text-books, followed by a similar acquisition by heart of the texts of the works of Confucius and other classical writers. And so it remained until the abolition, in 1905, of the old competitive examination system, and the substitution of all that is included in the term 'modern education' at schools, colleges, and universities all over the country, in which there is rapidly growing up a force that is regenerating the Chinese people, and will make itself felt throughout the whole world.
It is this keen and shrewd appreciation of the learned, and this lust for knowledge, which, barring the tragedy of foreign domination, will make China, in the truest and best sense of the word, a great nation, where, as in the United States of America, the rigid class status and undervaluation, if not disdaining, of knowledge which are proving so disastrous in England and other European countries will be avoided, and the aristocracy of learning established in its place.
Besides educational institutions, we find institutions for poor relief, hospitals, foundling hospitals, orphan asylums, banking, insurance, and loan associations, travellers' clubs, mercantile corporations, anti-opium societies, co-operative burial societies, as well as many others, some imitated from Western models.
Bodily Mutilations
Compared with the practices found to exist among most primitive races, the mutilations the Chinese were in the habit of inflicting were but few. They flattened the skulls of their babies by means of stones, so as to cause them to taper at the top, and we have already seen what they did to their spines; also the mutilations in warfare, and the punishments inflicted both within and without the law; and how filial children and loyal wives mutilated themselves for the sake of their parents and to prevent remarriage. Eunuchs, of course, existed in great numbers. People bit, cut, or marked their arms to pledge oaths. But the practices which are more peculiarly associated with the Chinese are the compressing of women's feet and the wearing of the queue, misnamed 'pigtail.' The former is known to have been in force about A.D. 934, though it may have been introduced as early as 583. It did not, however, become firmly established for more than a century. This 'extremely painful mutilation,' begun in infancy, illustrates the tyranny of fashion, for it is supposed to have arisen in the imitation by the women generally of the small feet of an imperial concubine admired by one of the emperors from ten to fifteen centuries ago (the books differ as to his identity). The second was a badge of servitude inflicted by the Manchus on the Chinese when they conquered China at the beginning of the seventeenth century. Discountenanced by governmental edicts, both of these practices are now tending toward extinction, though, of course, compressed feet and 'pigtails' are still to be seen in every town and village. Legally, the queue was abolished when the Chinese rid themselves of the Manchu yoke in 1912.
Funeral Rites
Not understanding the real nature of death, the Chinese believed it was merely a state of suspended animation, in which the soul had failed to return to the body, though it might yet do so, even after long intervals. Consequently they delayed burial, and fed the corpse, and went on to the house-tops and called aloud to the spirit to return. When at length they were convinced that the absent spirit could not be induced to re-enter the body, they placed the latter in a coffin and buried it—providing it, however, with all that it had found necessary in this life (food, clothing, wives, servants, etc.), which it would require also in the next (in their view rather a continuation of the present existence than the beginning of another)—and, having inducted or persuaded the spirit to enter the 'soul-tablet' which accompanied the funeral procession (which took place the moment the tablet was 'dotted,' i.e. when the character wang, 'prince,' was changed into chu, 'lord'), carried it back home again, set it up in a shrine in the main hall, and fell down and worshipped it. Thus was the spirit propitiated, and as long as occasional offerings were not overlooked the power for evil possessed by it would not be exerted against the surviving inmates of the house, whom it had so thoughtlessly deserted.
The latter mourned by screaming, wailing, stamping their feet, and beating their breasts, renouncing (in the earliest times) even their clothes, dwelling, and belongings to the dead, removing to mourning-sheds of clay, fasting, or eating only rice gruel, sleeping on straw with a clod for a pillow, and speaking only on subjects of death and burial. Office and public duties were resigned, and marriage, music, and separation from the clan prohibited.
During the lapse of the long ages of monarchical rule funeral rites became more elaborate and magnificent, but, though less rigid and ceremonious since the institution of the Republic, they have retained their essential character down to the present day.
Funeral ceremonial was more exacting than that connected with most other observances, including those of marriage. Invitations or notifications were sent to friends, and after receipt of these fu, on the various days appointed therein, the guest was obliged to send presents, such as money, paper horses, slaves, etc., and go and join in the lamentations of the hired mourners and attend at the prayers recited by the priests. Funeral etiquette could not be pu'd, i.e. made good, if overlooked or neglected at the right time, as it could in the case of the marriage ceremonial.
Instead of symmetrical public graveyards, as in the West, the Chinese cemeteries belong to the family or clan of the deceased, and are generally beautiful and peaceful places planted with trees and surrounded by artistic walls enclosing the grave-mounds and monumental tablets. The cemeteries themselves are the metonyms of the villages, and the graves of the houses. In the north especially the grave is very often surmounted by a huge marble tortoise bearing the inscribed tablet, or what we call the gravestone, on its back. The tombs of the last two lines of emperors, the Ming and the Manchu, are magnificent structures, spread over enormous areas, and always artistically situated on hillsides facing natural or artificial lakes or seas. Contrary to the practice in Egypt, with the two exceptions above mentioned the conquering dynasties have always destroyed the tombs of their predecessors. But for this savage vandalism, China would probably possess the most magnificent assembly of imperial tombs in the world's records.
Laws of Intercourse
Throughout the whole course of their existence