Chapter XLV: Section V: On the attention of scholars to filial duty.--With the (2)

The third degree of _tsin-sz’_, ‘entered scholars,’ or doctors, is conferred triennially at Peking upon the successful licentiates who compete for it, and only those among the _kü-jin_, who have not already taken office, are eligible as candidates. On application at the provincial treasury, they are entitled to a part of their travelling expenses to court, but it doubtless requires some interest to get the mileage granted, for many poor scholars are detained from the metropolitan examination, or must beg or borrow in order to reach it. The procedure on this trial is the same as in the provinces, but the examiners are of higher rank; the themes are taken from the same works, and the essays are but little else than repetitions of the same train of thought and argument. After the degrees are conferred upon all who are deemed worthy, which varies from one hundred and fifty to four hundred each time, the doctors are introduced to the Emperor, and do him reverence, the three highest receiving rewards from him. At this examination, candidates, instead of being promoted, are occasionally degraded from their acquired standing for incompetency, and forbidden to appear at them again. The graduates are all inscribed upon the list of candidates for promotion, by the Board of Civil Office, to be appointed on the first vacancy; most of them do in fact enter on official life in some way or other by attaching themselves to high dignitaries, or getting employment in some of the departments at the capital. One instance is recorded of a student taking all the degrees within nine months; and some become _hanlin_ before entering office. Others try again and again, till gray hairs compel them to retire. There are many subordinate offices in the Academy, the Censorate, or the Boards, which seem almost to have been instituted for the employment of graduates, whose success has given them a partial claim upon the country. The Emperor sometimes selects clever graduates to prepare works for the use of government, or nominates them upon special literary commissions;[284] it can easily be understood that no small address in managing and appeasing such a crowd of disciplined active minds is required on the part of the bureaucracy, and only the long experience of many generations of the graduates could suffice to keep the system so vigorous as it is.

The fourth and highest degree of _hanlin_ is rather an office than a degree, for those who attain it are enrolled as members of the Imperial Academy, and receive salaries. The triennial examination for this distinction is held in the Emperor’s palace, and is conducted on much the same plan as all preceding ones, though being in the presence of the highest personages in the Empire, it exceeds them in honor.[285] Manchus and Mongols compete at these trials with the Chinese, but many facts show that the former are generally favored at the expense of the latter; the large proportion of men belonging to these races filling high offices indicates who are the rulers of the land. The candidates are all examined at Peking; one instance is recorded of a Chinese who passed himself off for a Manchu, but afterward confessed the dissimulation; the head of the division was tried in consequence of his oversight. It is the professed policy of the government to discourage literary pursuits among them, in order to maintain the ancient energy of the race; but where the real power is lodged in the hands of civilians, it is impossible to prevent so powerful a component of the population from competing with the others for its possession.

~COMPETITIVE EXAMINATIONS OF THE MILITARY.~

The present dynasty introduced examinations and gradations among the troops on the same principles as obtain in the civil service; nothing more strikingly proves the power of literary pursuits in China, than this vain attempt to harmonize the profession of arms in all its branches with them. Their enemies were, however, no better disciplined and equipped than they themselves were. Candidates for the first degree present themselves before the district magistrate, with proper testimonials and securities. On certain days they are collected on the parade-grounds, and exhibit their skill in archery (on foot and in the saddle), in wielding swords and lifting weights, graduated to test their muscle. The successful men are assembled afterward before the prefect; and again at a third trial before the literary chancellor, who at the last tripos tests them on their literary attainments, before giving them their degrees of _siu-tsai_. The number of successful military _siu-tsai_ is the same as the literary. They are triennially called together by the governor at the provincial capital to undergo further examination for _kü-jin_ in four successive trials of the same nature. These occasions are usually great gala days, and three or four scores of young warriors who carry off prizes at these tournaments receive honors and degrees in much the same style as their literary compeers. The trials for the highest degree are held at Peking; and the long-continued efforts in this service generally obtain for the young men posts in the body-guard of the governors or staff appointments. The forty-nine successful candidates out of several thousands at the triennial examination for _kü-jin_ in Canton, November, 1832, all hit the target on foot six times successively, and on horseback six times; once with the arrow they hit a ball lying on the ground as they passed it at a gallop; and all were of the first class in wielding the iron-handled battle-axe, and lifting the stone-loaded beam. The candidates are all persons of property, who find their own horses, dresses, arms, etc., and are handsomely dressed, the horses, trimmings, and accoutrements in good order--the arrows being without barbs, to prevent accidents. One observer says, “the marks at which they fired, covered with white paper, were about the height of a man and somewhat wider, placed at intervals of fifty yards; the object was to strike these marks successively with their three arrows, the horses being kept at full speed. Although the bull’s-eye was not always hit, the target was never missed: the distance did not exceed fifteen or twenty feet.”[286]

Since military honors depend so entirely on personal skill, it may partly account for the inferior rank the graduates hold in comparison with civilians. No knowledge of tactics, gunnery, engineering, fortifications, or even letters in general, seems to be required of them; and this explains the inefficiency of the army, and the low estimation its officers are held in. Sir J. Davis mentions one military officer of enormous size and strength, whom he saw on the Pei ho, who had lately been promoted for his personal prowess; and speaks of another attached to the guard on one of the boats, who was such a foolish fellow that none of the civilians would associate with him.[287] All the classes eligible to civil promotion can enter the lists for military honors; the Emperor is present at the examination for the highest, and awards prizes, such as a cap decorated with a peacock’s feather; but no system of prizes or examinations can supply the want of knowledge and courage. Military distinctions not being much sought by the people, and conferring but little emolument or power, do not stand as high in public estimation as the present government wishes. The selection of officers for the naval service is made from the land force, and a man is considered quite as fit for that branch after his feats of archery, as if the trials had been in yacht-sailing or manning the yards.

~OBSERVATIONS UPON THE SYSTEM.~

Such is the outline of the system of examinations through which the civil and military services of the Chinese government are supplied, and the only part of their system not to be paralleled in one or other of the great monarchies of past or present times; though the counterpart of this may have also existed in ancient Egypt. “It is the only one of their inventions,” as has been remarked, “which is perhaps worth preserving, and has not been adopted by other countries, and carried to greater perfection than they were equal to.” But such a system would be unnecessary in an enlightened Christian country, where the people, pursuing study for its own sake, are able and willing to become as learned as their rulers desire without any such inducement. Nor would they submit to the trammels and trickery attendant on competition for office; the ablest politicians are by no means found among the most learned scholars. The honor and power of official position have proved to be ample stimulus and reward for years of patient study. Not one in a score of graduates ever obtains an office, not one in a hundred of competitors ever gets a degree; but they all belong to the literary class, and share in its influence, dignity, and privileges. Moreover, these books render not only those who get the prizes well acquainted with the true principles on which power should be exercised, but the whole nation--gentry and commoners--know them also. These unemployed _literati_ form a powerful middle class, whose members advise the work-people, who have no time to study, and aid their rulers in the management of local affairs. Their intelligence fits them to control most of the property, while few acquire such wealth as gives them the power to oppress. They make the public opinion of the country, now controlling it, then cramping it; alternately adopting or resisting new influences, and sometimes successfully thwarting the acts of officials, when the rights of the people are in danger of encroachment; or at other times combining with the authorities to repress anarchy or relieve suffering.

This class has no badge of rank, and is open to every man’s highest talent and efforts, but its complete neutralization of hereditary rights, which would have sooner or later made a privileged oligarchy and a landed or feudal aristocracy, proves its vitalizing, democratic influence. It has saved the Chinese people from a second disintegration into numerous kingdoms, by the sheer force of instruction in the political rights and duties taught in the classics and their commentaries. While this system put all on equality, human nature, as we know, has no such equality. At its inception it probably met general support from all classes, because of its fitness for the times, and soon the resistance of multitudes of hopeful students against its abrogation and their consequent disappointment in their life-work aided its continuance. As it is now, talent, wealth, learning, influence, paternal rank, and intrigue, each and all have full scope for their greatest efforts in securing the prizes. If these prizes had been held by a tenure as slippery as they are at present in the American Republic, or obtainable only by canvassing popular votes, the system would surely have failed, for “the game would not have been worth the candle.” But in China the throne gives a character of permanency to the government, which opposes all disorganizing tendencies, and makes it for the interest of every one in office to strengthen the power which gave it to him. This loyalty was remarkably shown in the recent rebellion, in which, during the eighteen years of that terrible carnage and ruin, not one imperial official voluntarily joined the Tai-pings, while hundreds died resisting them.

There is no space here for further extracts from the classics which will adequately show their character. They would prove that Chinese youth, as well as those in Christian lands, are taught a higher standard of conduct than they follow. The former are, however, drilled in the very best moral books the language affords; if the Proverbs of Solomon and the New Testament were studied as thoroughly in our schools as the Four Books are in China, our young men would be better fitted to act their part as good and useful citizens.

In this way literary pursuits have taken precedence of warlike, and no unscrupulous Cæsar or Napoleon has been able to use the army for his own aggrandizement. The army of China is contemptible, certainly, if compared with those of Western nations, and its use is rather like a police, whose powers of protection or oppression are exhibited according to the tempers of those who employ them. But in China the army has not been employed, as it was by those great captains, to destroy the institutions on which it rests; though its weakness and want of discipline often make it a greater evil than good to the people. But had the military waxed strong and efficient, it would certainly have become a terror in the hands of ambitious monarchs, a drain on the resources of the land, perhaps a menace to other nations, or finally a destroyer of its own. The officials were taught, when young, what to honor in their rulers; and, now that they hold those stations, they learn that discreet, upright magistrates do receive reward and promotion, and experience has shown them that peace and thrift are the ends and evidence of good government, and the best tests of their own fitness for office.

~VARIOUS RESULTS TO THE LAND AND PEOPLE.~

Another observable result of this republican method of getting the best-educated men into office is the absence of any class of slaves or serfs among the population. Slavery exists in a modified form of corporeal mortgage for debt, and thousands remain in this serfdom for life through one reason or another. But the destruction of a feudal baronage involved the extinction of its correlative, a villein class, and the oppression of poor debtors, as was the case in Rome under the consuls. Only freemen are eligible to enter the _concours_, but the percentage of slaves is too small to influence the total. To this cause, too, may, perhaps, to a large degree, be ascribed the absence of anything like caste, which has had such bad effects in India.

The system could not be transplanted; it is fitted for the genius of the Chinese, and they have become well satisfied with its workings. Its purification would do great good, doubtless, if the mass of the people are to be left in their present state of ignorance, but their elevation in knowledge would, ere long, revolutionize the whole. There can be no doubt as to the important and beneficial results it has accomplished, with all its defects, in perpetuating and strengthening the system of government, and securing to the people a more equitable and vigorous body of magistrates than they could get in any other way. It offers an honorable career to the most ambitious, talented, or turbulent spirits in the country, which demands all their powers; and by the time they enter upon office, those aspirations and powers have been drilled and molded into useful service, and are ever after devoted to the maintenance of the system they might otherwise have wrecked. Most of the real benefits of Chinese education and this system of examinations are reached before the conferment of the degree of _kü-jin_. These consist in diffusing a general respect and taste for letters among the people; in calling out the true talent of the country to the notice of the rulers in an honorable path of effort; in making all persons so thoroughly acquainted with the best moral books in the language that they cannot fail to exercise some salutary restraint; in elevating the general standard of education so much that every man is almost compelled to give his son a little learning in order that he may get along in life; and finally, through all these influences, powerfully contributing to uphold the existing institutions of the Empire.

From the intimate knowledge thus obtained of the writings of their best minds, Chinese youth learn the principles of democratic rule as opposed to personal authority; and from this instruction it has resulted that no monarch has ever been able to use a standing army to enslave the people, or seize the proceeds of their industry for his own selfish ends. Nothing in Chinese politics is more worthy of notice than the unbounded reverence for the Emperor, while each man resists unjust taxation, and joins in killing or driving away oppressive officials. Educated men form the only aristocracy in the land; and the attainment of the first degree, by introducing its owner into the class of _gentry_, is considered ample compensation for all the expense and study spent in getting it. On the whole, it may safely be asserted that these examinations have done more to maintain the stability, and explain the continuance, of the Chinese government than any other single cause.

~ITS PRACTICAL DEFECTS AND CORRUPTION.~

The principal defects and malversations in the system can soon be shown. Some are inherent, but others rather prove the badness of the material than of the system and its harmonious workings. One great difficulty in the way of the graduated students attaining office according to their merits is the favor shown to those who can buy nominal and real honors. Two censors, in 1822, laid a document before his Majesty, in which the evils attendant on selling office are shown; viz., elevating priests, highwaymen, merchants, and other unworthy or uneducated men, to responsible stations, and placing insurmountable difficulties in the way of hard-working, worthy students reaching the reward of their toil. They state that the plan of selling offices commenced during the Han dynasty, but speak of the greater disgrace attendant upon the plan at the present time, because the avails all go into the privy purse instead of being applied to the public service; they recommend, therefore, a reduction in the disbursements of the imperial establishment. Among the items mentioned by these oriental Joseph Humes, which they consider extravagant, are a lac of taels (100,000) for flowers and rouge in the seraglio, and 120,000 in salaries to waiting-boys; two lacs were expended on the gardens of Yuenming, and almost half a million of taels upon the parks at Jeh ho, while the salaries to officers and presents to women at Yuenming were over four lacs. “If these few items of expense were abolished,” they add, “there would be a saving of more than a million of taels of useless expenditure; talent might be brought forward to the service of the country, and the people’s wealth be secured.”

In consequence of the extensive sale of offices, they state that more than five thousand _tsin-sz’_ doctors, and more than twenty-seven thousand _kü-jin_ licentiates, are waiting for employment; and those first on the list obtained their degrees thirty years ago, so that the probability is that when at last employed, they will be too old for service, and be declared superannuated in the first examination of official merits and demerits. The rules to be observed at the regular examinations are strict, but no questions are asked the buyers of office; and they enter, too, on their duties as soon as the money is paid. The censors quote three sales, whose united proceeds amounted to a quarter of a million of taels, and state that the whole income from this source for twenty years was only a few lacs. Examples of the flagitious conduct of these purse-proud magistrates are quoted in proof of the bad results of the plan. “Thus the priest Siang Yang, prohibited from holding office, bought his way to one; the intendant at Ningpo, from being a mounted highwayman, bought his way to office; besides others of the vilest parentage. But the covetousness and cruelty of these men are denominated purity and intelligence; they inflict severe punishments, which make the people terrified, and their superiors point them out as possessing decision: these are our able officers!”

After animadverting on the general practice “of all officers, from governor-generals down to village magistrates, combining to gain their purposes by hiding the truth from the sovereign,” and specifying the malversations of Tohtsin, the premier, in particular, they close their paper with a protestation of their integrity. “If your Majesty deems what we have now stated to be right, and will act thereon in the government, you will realize the designs of the souls of your sacred ancestors; and the army, the nation, and the poor people, will have cause for gladness of heart. Should we be subjected to the operation of the hatchet, or suffer death in the boiling caldron, we will not decline it.”

These censors place the proceeds of “button scrip” far too low, for in 1826, the sale produced about six millions of taels, and was continued at intervals during the three following years. In 1831, one of the sons of Howqua was created a _kü-jin_ by patent for having subscribed nearly fifty thousand dollars to repair the dikes near Canton; and upon another was conferred the rank and title of “director of the salt monopoly” for a lac of taels toward the war in Turkestan. Neither of these persons ever held any office of power, nor probably did they expect it; and such may be the case with many of those who are satisfied with the titles and buttons, feathers and robes, which their money procures. The sale of office is rather accepted as a State necessity which does not necessarily bring tyrants upon the bench; but when, as was the case in 1863, Peiching, head of the Examining Board at Peking, fraudulently issued two or three diplomas, his execution vindicated the law, and deterred similar tampering with the life-springs of the system. During the present dynasty, military men have been frequently appointed to magistracies, and the detail of their offices intrusted to needy scholars, which has tended, still further, to disgust and dishearten the latter from resorting to the literary arena.

The language itself of the Chinese, which has for centuries aided in preserving their institutions and strengthening national homogeneity amid so many local varieties of speech, is now rather in the way of their progress, and may be pointed to as another unfortunate feature which infects this system of education and examination; for it is impossible for a native to write a treatise on grammar about another language in his own tongue, through which another Chinese can, unaided, learn to speak that language. This people have, therefore, no ready means of learning the best thoughts of foreign minds. Such being the case, the ignorance of their first scholars as regards other races, ages, and lands has been their misfortune far more than their fault, and they have suffered the evils of their isolation. One has been an utter ignorance of what would have conferred lasting benefit resulting from the study of outside conceptions of morals, science, and politics. Inasmuch as neither geography, natural history, mathematics, nor the history or languages of other lands forms part of the curriculum, these men, trained alone in the classics, have naturally grown up with distorted views of their own country. The officials are imbued with conceit, ignorance, and arrogance as to its power, resources, and comparative influence, and are helpless when met by greater skill or strength. However, these disadvantages, great as they are and have been, have mostly resulted naturally from their secluded position, and are rapidly yielding to the new influences which are acting upon government and people. To one contemplating this startling metamorphosis, the foremost wish, indeed, must be that these causes do not disintegrate their ancient economies too fast for the recuperation and preservation of whatever is good therein.

~SALE OF DEGREES AND FORGED DIPLOMAS.~

Another evil is the bribery practised to attain the degrees. By certain signs placed on the essays, the examiner can easily pick out those he is to approve; $8,000 was said to be the price of a bachelor’s degree in Canton, but this sum is within the reach of few out of the six thousand candidates. The poor scholars sell their services to the rich, and for a certain price will enter the hall of examination, and personate their employer, running the risk and penalties of a disgraceful exposure if detected; for a less sum they will drill them before examination, or write the essays entirely, which the rich booby must commit to memory. The purchase of forged diplomas is another mode of obtaining a graduate’s honors, which, from some discoveries made at Peking, is so extensively practised, that when this and other corruptions are considered, it is surprising that any person can be so eager in his studies, or confident of his abilities, as ever to think he can get into office by them alone. In 1830, the _Gazette_ contained some documents showing that an inferior officer, aided by some of the clerks in the Board of Revenue, during the successive superintendence of twenty presidents of the Board had sold twenty thousand four hundred and nineteen forged diplomas; and in the province of Nganhwui, the writers in the office attached to the Board of Revenue had carried on the same practice for four years, and forty-six persons in that province were convicted of possessing them. All the principal criminals convicted at this time were sentenced to decapitation, but these cases are enough to show that the real talent of the country does not often find its way into the magistrate’s seat without the aid of money; nor is it likely that the tales of such delinquencies often appear in the _Gazette_. Literary chancellors also sell bachelors’ degrees to the exclusion of deserving poor scholars; the office of the _hiohching_ of Kiangsí was searched in 1828 by a special commission, and four lacs of taels found in it; he hung himself to avoid further punishment, as did also the same dignitary in Canton in 1833, as was supposed, for a similar cause. It is in this way, no doubt, that the ill-gotten gains of most officers return to the general circulation.

Notwithstanding these startling corruptions, which seem to involve the principle on which the harmony and efficiency of the whole machinery of state stand, it cannot be denied, judging from the results, that the highest officers of the Chinese government do possess a very respectable rank of talent and knowledge, and carry on the unwieldy machine with a degree of integrity, patriotism, industry, and good order which shows that the leading minds in it are well chosen. The person who has originally obtained his rank by a forged diploma, or by direct purchase, cannot hope to rise or to maintain even his first standing, without some knowledge and parts. One of the three commissioners whom Kíying associated with himself in his negotiations with the American minister in 1844, was a supernumerary _chíhien_ of forbidding appearance, who could hardly write a common document, but it was easy to see the low estimation the ignoramus was held in. It may therefore be fairly inferred that enough large prizes are drawn to incite successive generations of scholars to compete for them, and thus to maintain the literary spirit of the people. At these examinations the superior minds of the country are brought together in large bodies, and thus they learn each others views, and are able to check official oppressions with something like a public opinion. In Peking the concourse of several thousands, from the remotest provinces, to compete at or assist in the triennial examinations, exerts a great and healthy influence upon their rulers and themselves. Nothing like it ever has been seen in any other metropolis.

~INFLUENCE AND RESPECT OBTAINED BY BACHELORS.~

The enjoyment of no small degree of power and influence in their native village, is also to be considered in estimating the rewards of studious toil, whether the student get a diploma or not; and this local consideration is the most common reward attending the life of a scholar. In those villages where no governmental officer is specially appointed, such men are almost sure to become the headmen and most influential persons in the very spot where a Chinese loves to be distinguished. Graduates are likewise allowed to erect flag-staffs, or put up a red sign over the door of their houses showing the degree they have obtained, which is both a harmless and gratifying reward of study; like the additions of _Cantab._ or _Oxon._, D.D. or LL.D., to their owner’s names in other lands.

The fortune attending the unsuccessful candidates is various. Thousands of them get employment as school-teachers, pettifogging notaries, and clerks in the public offices, and others who are rich return to their families. Some are reduced by degrees to beggary, and resort to medicine, fortune-telling, letter-writing, and other such shifts to eke out a living. Many turn their attention to learning the modes of drawing up deeds and forms used in dealings regarding property; others look to aiding military men in their duties, and a few turn authors, and thus in one way or another contrive to turn their learning to account.

During the period of the examinations, when the students are assembled in the capital, the officers of government are careful not to irritate them by punishment, or offend their _esprit de corps_, but rather, by admonitions and warnings, induce them to set a good example. The personal reputation of the officer himself has much to do with the influence he exerts over the students, and whether they will heed his _caveats_. One of the examiners in Chehkiang, irritated by the impertinence of a bachelor, who presumed upon his immunity from corporeal chastisement, twisted his ears to teach him better manners; soon after, the student and two others of equal degree were accused before the same magistrate for a libel, and one of them beaten forty strokes upon his palms. At the ensuing examination, ten of the _siu-tsai_, indignant at this unauthorized treatment, refused to appear, and all the candidates, when they saw who was to preside, dispersed immediately. In his memorial upon the matter, the governor-general recommends both this officer, and another one who talked much about the affair and produced a great effect upon the public mind, to be degraded, and the bachelors to be stripped of their honors. A magistrate of Honan, having punished a student with twenty blows, the assembled body of students rose and threw their caps on the ground, and walked off, leaving him alone. The prefect of Canton, in 1842, having become obnoxious to the citizens from the part he took in ransoming the city when surrounded by the British forces, the students refused to receive him as their examiner, and when he appeared in the hall to take his seat, drove him out of the room by throwing their ink-stones at him; he soon after resigned his station. Perhaps the _siu-tsai_ are more impatient than the _kü-jin_ from being better acquainted with each other, and being examined by local officers, while the _kü-jin_ are overawed by the rank of the commissioners, and, coming from distant parts of a large province, have little mutual sympathy or acquaintance. The examining boards, however, take pains to avoid displeasing any gathering of graduates.

We have seen, then, in what has been of necessity a somewhat cursory _resumé_, the management and extent of an institution which has opened the avenues of rank to all, by teaching candidates how to maintain the principles of liberty and equality they had learned from their oft-quoted ‘ancients.’ All that these institutions need, to secure and promote the highest welfare of the people--as they themselves, indeed, aver--is their faithful execution in every department of government; as we find them, no higher evidence of their remarkable wisdom can be adduced, than the general order and peace of the land. When one sees the injustice and oppressions in law courts, the feuds and deadly fights among clans, the prevalence of lying, ignorance, and pollution among commoners, and the unscrupulous struggle for a living going on in every rank of life, he wonders that universal anarchy does not destroy the whole machine. But ‘the powers that be are ordained of God.’ The Chinese seem to have attained the great ends of human government to as high a degree as it is possible for man to go without the knowledge of divine revelation. That, in its great truths, its rewards, its hopes, and its stimulus to good acts has yet to be received among them. The course and results of the struggle between the new and the old in the land of Sinim will form a remarkable chapter in the history of man.

~FEMALE EDUCATION IN CHINA.~

With regard to female education, it is a singular anomaly among Chinese writers, that while they lay great stress upon maternal instruction in forming the infant mind, and leading it on to excellence, no more of them should have turned their attention to the preparation of books for girls, and the establishment of female schools. There are some reasons for the absence of the latter to be found in the state of society, notable among which must stand, of course, the low position of woman in every oriental community, and a general contempt for the capacity of the female mind. It is, moreover, impossible to procure many qualified schoolmistresses, and to this we must add the hazard of sending girls out into the streets alone, where they would run some risk of being stolen. The principal stimulus for boys to study--the hope and prospect of office--is taken away from girls, and Chinese literature offers little to repay them for the labor of learning it in addition to all the domestic duties which devolve upon them. Nevertheless, education is not entirely confined to the stronger sex; seminaries for young women are not at all uncommon in South China, and it is not unusual to find private tutors giving instruction to young ladies at their houses.[288] Though this must be regarded as a comparative statement, and holding much more for the southern than for the northern provinces, on the other hand, it may be asserted that literary attainments are considered creditable to a woman, more than is the case in India or Siam; the names of authoresses mentioned in Chinese annals would make a long list. Yuen Yuen, the governor-general of Canton, in 1820, while in office, published a volume of his deceased daughter’s poetical effusions; and literary men are usually desirous of having their daughters accomplished in music and poetry, as well as in composition and classical lore. Such an education is considered befitting their station, and reflecting credit on the family.

One of the most celebrated female writers in China is Pan Hwui-pan, also known as Pan Chao, a sister of the historian Pan Ku, who wrote the history of the former Han dynasty. She was appointed historiographer after his death, and completed his unfinished annals; she died at the age of seventy, and was honored by the Emperor Ho with a public burial, and the title of the Great Lady Tsao. About A.D. 80, she was made preceptress of the Empress, and wrote the first work in any language on female education; it was called _Nü Kiai_ or _Female Precepts_, and has formed the basis of many succeeding books on female education. The aim of her writings was to elevate female character, and make it virtuous. She says, “The virtue of a female does not consist altogether in extraordinary abilities or intelligence, but in being modestly grave and inviolably chaste, observing the requirements of virtuous widowhood, and in being tidy in her person and everything about her; in whatever she does to be unassuming, and whenever she moves or sits to be decorous. This is female virtue.” Instruction in morals and the various branches of domestic economy are more insisted upon in the writings of this and other authoresses, than a knowledge of the classics or histories of the country.

~THE “FEMALE INSTRUCTOR” ON WOMEN.~

One of the most distinguished Chinese essayists of modern times, Luhchau, published a work for the benefit of the sex, called the _Female Instructor_; an extract from his preface will show what ideas are generally entertained on female education by Chinese moralists.

“The basis of the government of the Empire lies in the habits of
the people, and the surety that their usages will be correct is in
the orderly management of families, which last depends chiefly upon
the females. In the good old times of Chau, the virtuous women set
such an excellent example that it influenced the customs of the
Empire--an influence that descended even to the times of the Ching
and Wei states. If the curtain of the inner apartment gets thin, or
is hung awry [_i.e._, if the sexes are not kept apart], disorder
will enter the family, and ultimately pervade the Empire. Females
are doubtless the sources of good manners; from ancient times to the
present this has been the case. The inclination to virtue and vice
in women differs exceedingly; their dispositions incline contrary
ways, and if it is wished to form them alike, there is nothing like
education. In ancient times, youth of both sexes were instructed.
According to the _Ritual of Chau_, ‘the imperial wives regulated
the law for educating females, in order to instruct the ladies of
the palace in morals, conversation, manners, and work; and each led
out her respective classes, at proper times, and arranged them for
examination in the imperial presence.’ But these treatises have not
reached us, and it cannot be distinctly ascertained what was their
plan of arrangement....

“The education of a woman and that of a man are very dissimilar.
Thus, a man can study during his whole life; whether he is abroad
or at home, he can always look into the classics and history, and
become thoroughly acquainted with the whole range of authors. But a
woman does not study more than ten years, when she takes upon her
the management of a family, where a multiplicity of cares distract
her attention, and having no leisure for undisturbed study, she
cannot easily understand learned authors; not having obtained a
thorough acquaintance with letters, she does not fully comprehend
their principles; and like water that has flowed from its fountain,
she cannot regulate her conduct by their guidance. How can it be
said that a standard work on female education is not wanted! Every
profession and trade has its appropriate master; and ought not
those also who possess such an influence over manners [as females]
to be taught their duties and their proper limits? It is a matter
of regret, that in these books no extracts have been made from
the works of Confucius in order to make them introductory to the
writings on polite literature; and it is also to be regretted that
selections have not been made from the commentaries of Ching, Chu,
and other scholars, who have explained his writings clearly, as also
from the whole range of writers, gathering from them all that which
was appropriate, and omitting the rest. These are circulated among
mankind, together with such books as the _Juvenile Instructor_;
yet if they are put into the hands of females, they cause them
to become like a blind man without a guide, wandering hither and
thither without knowing where he is going. There has been this great
deficiency from very remote times until now.

“Woman’s influence is according to her moral character, therefore
that point is largely explained. First, concerning her obedience to
her husband and to his parents; then in regard to her complaisance
to his brothers and sisters, and kindness to her sisters-in-law. If
unmarried, she has duties toward her parents, and to the wives of her
elder brothers; if a principal wife, a woman must have no jealous
feelings; if in straitened circumstances, she must be contented
with her lot; if rich and honorable, she must avoid extravagance
and haughtiness. Then teach her, in times of trouble and in days of
ease, how to maintain her purity, how to give importance to right
principles, how to observe widowhood, and how to avenge the murder
of a relative. Is she a mother, let her teach her children; is she a
step-mother, let her love and cherish her husband’s children; is her
rank in life high, let her be condescending to her inferiors; let her
wholly discard all sorcerers, superstitious nuns, and witches; in a
word let her adhere to propriety and avoid vice.

“In conversation, a female should not be froward and garrulous, but
observe strictly what is correct, whether in suggesting advice to
her husband, in remonstrating with him, or teaching her children,
in maintaining etiquette, humbly imparting her experience, or in
averting misfortune. The deportment of females should be strictly
grave and sober, and yet adapted to the occasion; whether in waiting
on her parents, receiving or reverencing her husband, rising up or
sitting down, when pregnant, in times of mourning, or when fleeing
in war, she should be perfectly decorous. Rearing the silkworm and
working cloth are the most important of the employments of a female;
preparing and serving up the food for the household, and setting in
order the sacrifices, follow next, each of which must be attended
to; after them, study and learning can fill up the time.”[289]

The work thus prefaced, is similar to Sprague’s _Letters to a Daughter_, rather than to a text-book, or a manual intended to be read and obeyed rather than recited by young ladies. Happy would it be for the country, however, if the instructions given by this moralist were followed; it is a credit to a pagan, to write such sentiments as the following: “During infancy, a child ardently loves its mother, who knows all its traits of goodness: while the father, perhaps, cannot know about it, there is nothing which the mother does not see. Wherefore the mother teaches more effectually, and only by her unwise fondness does her son become more and more proud (as musk by age becomes sourer and stronger), and is thereby nearly ruined.”--“Heavenly order is to bless the good and curse the vile; he who sins against it will certainly receive his punishment sooner or later: from lucid instruction springs the happiness of the world. If females are unlearned, they will be like one looking at a wall, they will know nothing: if they are taught, they will know, and knowing they will imitate their examples.”

It is vain to expect, however, that any change in the standing of females, or extent of their education, will take place until influences from abroad are brought to bear upon them--until the same work that is elsewhere elevating them to their proper place in society by teaching them the principles on which that elevation is founded, and how they can themselves maintain it, is begun. The Chinese do not, by any means, make slaves of their females, and if a comparison be made between their condition in China and other modern unevangelized countries, or even with ancient kingdoms or Moslem races, it will in many points acquit them of much of the obloquy they have received on this behalf.

~EXTRACT FROM A GIRLS’ PRIMER.~

There are some things which tend to show that more of the sex read and write sufficiently for the ordinary purposes of life, than a slight examination would at first indicate. Among these may be mentioned the letter-writers compiled for their use, in which instructions are given for every variety of note and epistle, except, perhaps, love letters. The works just mentioned, intended for their improvement, form an additional fact. A Manchu official of rank, named Sin-kwăn, who rose to be governor of Kiangsí in Kiaking’s reign, wrote a primer in 1838, for girls, called the _Nü-rh Yü_, or ‘_Words for Women and Girls_.’ It is in lines of four characters, and consists of aphorisms and short precepts on household management, behavior, care of children, neatness, etc., so written as to be easily memorized. It shows one of the ways in which literary men interest themselves, in educating youth, and further that there is a demand for such books. A few lines from this primer will exhibit its tenor:

Vile looks should never meet your eye,
Nor filthy words defile your ear;
Ne’er look on men of utterance gross,
Nor tread the ground which they pollute.
Keep back the heart from thoughts impure,
Nor let your hands grow fond of sloth;
Then no o’ersight or call deferred
Will, when you’re pressed, demand your time.

In all your care of tender babes,
Mind lest they’re fed or warmed too much;
The childish liberty first granted
Must soon be checked by rule and rein;
Guard them from water, fire, and fools;
Mind lest they’re hurt or maimed by falls.
All flesh and fruits when ill with colds
Are noxious drugs to tender bairns--
Who need a careful oversight,
Yet want some license in their play.
Be strict in all you bid them do,
For this will guard from ill and woe.

The pride taken by girls in showing their knowledge of letters is evidence that it is not common, while the general respect in which literary ladies are held proves them not to be so very rare; though for all practical good, it may be said that half of the Chinese people know nothing of books. The fact that female education is so favorably regarded is encouraging to those philanthropic persons and ladies who are endeavoring to establish female schools at the mission stations, since they have not prejudice to contend with in addition to ignorance.

FOOTNOTES:

[269] Compare Du Halde, _Description de l’Empire de la Chine_, Tome II., pp. 365-384; A. Wylie, _Notes_, p. 68; _Chinese Repository_, Vols. V., p. 81, and VI., pp. 185, 393, and 562; _China Review_, Vol. VI., pp. 120, 195, 253, 328, etc.; _New Englander_, May, 1878.

[270] _Chinese Repository_, Vol. IV., pp. 83-87, 306-316.

[271] Morrison’s _Chinese Dictionary_, Vol. I., Part I., pp. 749-758.

[272] This custom obtains also in Bokhara.

[273] Compare Dr. Morrison in the _Horæ Sinicæ_, pp. 122-146; B. Jenkins, _The Three-Character Classic, romanized according to the Shanghai dialect_, Shanghai, 1860. The Classic has also been translated into Latin, French, German, Russian, and Portuguese. For the Trimetrical Classic of the Tai-ping régime see a version in the _North China Herald_, No. 147, May 21, 1853, by Dr. Medhurst; also a translation by Rev. S. C. Malan, of Balliol College, Oxford. London, 1856.

[274] E. C. Bridgman in the _Chinese Repository_, Vol. IV., p. 152. _Livre de Cent familles_, Perny, _Dict._, App., No. XIV., pp. 156 ff.

[275] _Chinese Repository_, Vol. IV., p. 229.

[276] Compare _Das Tsiän dsü wen, oder Buch von Tausend Wörtern, aus dem Schinesischen, mit Berücksichtigung der Koraischen und Japanischen Uebersetzung, ins Deutsche übertragen_, Ph. Fr. de Siebold, _Nippon_, Abh. IV., pp. 165-191; B. Jenkins, _The Thousand-Character Classic, romanized_, etc. Shanghai, 1860; _Thsien-Tseu-Wen_, _Le Livre des Mille Mots_, etc., par Stanislas Julien (with Chinese text), Paris, 1864; _China Review_, Vol. II., pp. 182 ff.

[277] _Chinese Repository_, Vol. X., p. 614.

[278] Compare Père Cibot in _Mémoires concernant les Chinois_, Tome IV., pp. 1 ff.; Dr. Legge, _The Sacred Books of China_, Part I. _The Shû-king, Religious Portions of the Shih-king, the Hsiâo-king_, Oxford, 1879; _Asiatic Journal_, Vol. XXIX., pp. 302 ff., 1839.

[279] _Chinese Repository_, Vol. VI., p. 131.

[280] _Chinese Repository_, Vol. IV., p. 414. See also Vol. VI., pp. 229-241; Vol. IV., pp. 1-10; Vol. XI., pp. 545-557; and Vol. XIII., pp. 626-641, for further notices of the modes and objects of education; Biot, _Essai sur l’Histoire de l’Instruction Publique en Chine_, and his translation of the _Chao-lí_, Vol. II., p. 27, Paris, 1851. _Chinese Recorder_, September, 1871.

[281] _Chinese Repository_, Vol. II., p. 249; Vol. XVI., pp. 67-72. Doolittle, _Social Life of the Chinese_, Vol. I., pp. 376-443. Dr. Martin, _The Chinese_.

[282] _The Chinese_, p. 50.

[283] Biot, _Essai sur l’Instruction en Chine_, p. 603.

[284] _Chinese Repository_, Vol. IX., p. 541; Vol. III., p. 118.

[285] See Morrison’s _Chinese Dictionary_, Vol. I., Part I., pp. 759-779, for the laws and usages of the several trials. Also Doolittle’s _Social Life_, Vol. I., Chaps. XV., XVI., and XVII.; Biot, _Essai sur l’Histoire de l’Instruction Publique en Chine_; W. A. P. Martin, _The Chinese_, pp. 39 ff.; _Journal Asiatique_, Tomes III., pp. 257 and 321, IV., p. 3, and VII. (3d Series, 1839), pp. 32-81; _Journal Asiatic Soc. Bengal_, Vol. XXVIII., No. 1, 1859; _Journal N. C. Br. B. As. Soc._, New Series, Vol. VI., pp. 129 ff.; _China Review_, Vol. II., p. 309.

[286] Ellis, _Embassy to China_, p. 87; _Chinese Repository_, Vol. XVI., p. 62; Vol. IV., p. 125.

[287] Davis, _Sketches_, Vol. I., pp. 99, 101.

[288] Archdeacon Gray, _China_, Vol. I., p. 167.

[289] _Chinese Repository_, Vol. IX., p. 542.