Across China on Foot by Edwin John Dingle (spiritual books to read .TXT) 📕

her contemplation. It is for such that China holds out an inviting hand, but she offers little else to the Westerner—the student of Nature and of man can alone be happy in the interior. Forgetting time and the life of my own world, I sometimes come to inviolate stillnesses, where Nature opens her arms and bewitchingly promises embraces in soft, unending, undulating vastnesses, where even the watching of a bird building its nest or brooding over its young, or some little groundling at its gracious play, seems to hold one charmed beyond description. It is, some may say, a nomadic life. Yes, it is a nomadic life. But how beautiful to those of us, and there are many, who love less the man-made comforts of our own small life than the entrancing wonders of the God-made world in spots where nothing has changed. Gladly did I quit the dust and din of Western life, the artificialities of dress, and the unnumbered futile affectations of our own maybe not misnamed civilization, to go and breathe freely and peacefully in those far-off nooks of the silent mountain-tops where solitude was broken only by the lulling or the roaring of the winds of heaven. Thank God there are these uninvaded corners. The realm of silence is, after all, vaster than the realm of noise, and the fact brought a consolation, as one watched Nature effecting a sort of coquetry in masking her operations.

And as I look upon it all I wonder—wonder whether with the "Opening of China" this must all change?

The Chinese—I refer to the Chinese of interior provinces such as Szech-wan—are realizing that they hold an obscure position. I have heard educated Chinese remark that they look upon themselves as lost, like shipwrecked sailors, whom a night of tempest has cast on some lonely rock; and now they are having recourse to cries, volleys, all the signals imaginable, to let it be known that they are still there. They have been on this lonely isolated rock as far as history can trace. Now they are launching out towards progress, towards the making of things, towards the buying and selling of things—launching out in trade and in commerce, in politics, in literature, in science, in all that has spelt advance in the West. The modern spirit is spreading speedily into the domains of life everywhere—in places swiftly, in places slowly, but spreading inevitably, si sit prudentia.

Nothing will tend, in this particular part of the country, to turn it upside down and inside out more than the cult of industrialism. In a number of centers in Eastern China, such as Han-yang and Shanghai, foreign mills, iron works, and so on, furnish new employments, but in the interior the machine of the West to the uneducated Celestial seems to be the foe of his own tools; and when railways and steam craft appear—steam has appeared, of course, on the Upper Yangtze, although it has not yet taken much of the junk trade, and Szech'wan has her railways now under construction (the sod was cut at Ichang in 1909)[G]—and a single train and steamer does the work of hundreds of thousands of carters, coolies, and boatmen, it is wholly natural that their imperfect and short-sighted views should lead them to rise against a seeming new peril.

Whilst in the end the Empire will profit greatly by the inventions of the Occident, the period of transition in Szech'wan, especially if machines are introduced too rapidly and unwisely, is one that will disturb the peace. It will be interesting to watch the attitude of the people towards the railway, for Szech'wan is essentially the province of the farmer. Szech'wan was one of the provinces where concessions were demanded, and railways had been planned by European syndicates, and where the gentry and students held mass meetings, feverishly declaring that none shall build Chinese lines but the people themselves. I have no space in a work of this nature to go fully into the question of industrialism, railways, and other matters immediately vital to the interests of China, but if the peace of China is to be maintained, it is incumbent upon every foreigner to "go slowly." Machines of foreign make have before now been scrapped, railways have been pulled up and thrown into the sea, telegraph lines have been torn down and sold, and on every hand among this wonderful people there has always been apparent a distinct hatred to things and ideas foreign. But industrially particularly the benefits of the West are being recognized in Eastern China, and gradually, if foreigners who have to do the pioneering are tactful, trust in the foreign-manufactured machine will spread to Western China, and enlarged industrialism will bring all-round advantages to Western trade.

Thus far there has been little shifting of the population from hamlets and villages to centers of new industries—even in the more forward areas quoted—but when this process begins new elements will enter into the Chinese industrial problem.

As we hear of the New China, so is there a "new people," a people emboldened by the examples of officials in certain areas to show a friendliness towards progress and innovation. They were not friendly a decade ago. It may, perhaps, be said that this "new people" were born after the Boxer troubles, and in Szech'wan they have a large influence.

Cotton mills, silk filatures, flour and rice mills employing western machinery, modern mining plants and other evidences of how China is coming out of her shell, cause one to rejoice in improved conditions. The animosity occasioned by these inventions that are being so gradually and so surely introduced into every nook and cranny of East and North China is very marked; but on close inspection, and after one has made a study of the subject, one is inclined to feel that it is more or less theoretical. So it is to be hoped it will be in Szech'wan and Far Western China.

Readers may wonder at the differences of opinions expressed in the course of these pages—a hundred pages on one may get a totally different impression. But the absolute differences of conditions existing are quite as remarkable. From Chung-king to Sui-fu one breathed an air of progress—after one had made allowance for the antagonistic circumstances under which China lives—a manifest desire on every hand for things foreign, and a most lively and intelligent interest in what the foreigner could bring. In many parts of Yün-nan, again, conditions were completely reversed; and one finding himself in Yün-nan, after having lived for some time at a port in the east of the Empire, would assuredly find himself surrounded by everything antagonistic to that to which he has become accustomed, and the people would seem of a different race. This may be due to the differences of climate—climate, indeed, is ultimately the first and the last word in the East; it is the arbiter, the builder, the disintegrator of everything. A leading writer on Eastern affairs says that the "climate is the explanation of all this history of Asia, and the peoples of the East can only be understood and accounted for by the measuring of the heat of the sun's rays. In China, with climate and weather charts in your hands, you may travel from the Red River on the Yün-nan frontier to the great Sungari in lusty Manchuria, and be able to understand and account for everything."

However that may be, traveling in China, through a wonderful province like Szech'wan, whose chief entrepôt is fifteen hundred miles from the coast, convinces one that she has come to the parting of the ways. You can, in any city or village in Szech'wan—or in Yün-nan, for that matter, in a lesser degree—always find the new nationalism in the form of the "New China" student. Despite the opposition he gets from the old school, and although the old order of things, by being so strong as almost to overwhelm him, allows him to make less progress than he would, this new student, the hope of the Empire, is there. I do not wish to enter into a controversy on this subject, but I should like to quote the following from a speech delivered by Tseh Ch'un Hsüan, when he was leaving his post as Governor of Szech'wan:—

"The officials of China are gradually acquiring a knowledge of the great principles of the religions of Europe and America. And the churches are also laboring night and day to readjust their methods, and to make known their aims in their propagation of religion. Consequently, Chinese and foreigners are coming more and more into cordial relations. This fills me with joy and hopefulness.... My hope is that the teachers of both countries [Great Britain and America] will spread the Gospel more wisely than ever, that hatred may be banished, and disputes dispelled, and that the influence of the Gospel may create boundless happiness for my people of China. And I shall not be the only one to thank you for coming to the front in this good work.... May the Gospel prosper!"

There are various grades of people in China, among which the scholar has always come first, because mind is superior to wealth, and it is the intellect that distinguishes man above the lower order of beings, and enables him to provide food and raiment and shelter for himself and for others. At the time when Europe was thrilled and cut to the quick with news of the massacres of her compatriots in the Boxer revolts, the scholar was a dull, stupid fellow—day in day out, week in week out, month in month out, and year after year he ground at his classics. His classics were the Alpha and Omega; he worshipped them. This era has now passed away.

At the present moment there are upwards of twenty thousand Chinese students in Tokyo[H]—whither they went because Japan is the most convenient country wherein to acquire Western knowledge. The new learning, the new learning—they must have the new learning! No high office is ever again likely to be given but to him who has more of Western knowledge than Chinese knowledge. And mere striplings, nursed in the lap of the mission schools, and there given a good grounding in Western education, these are the men far more likely to pass the new examinations. In Yün-nan, where little chance exists for the scholars to advance, the new learning has brought with it a revolutionary element, which would soon become dangerous were it by any means common. I have seen an English-speaking fellow, anxious to get on and under the impression that the laws of his country were responsible for keeping him back, write in the back of his exercise book a phrase against the imperial ruler that would have cost him his head had it come to the notice of the high authorities.

One will learn much if he travels across the Empire—facts and figures quite irreconcilable will arise, but even the man of dullest perception will be convinced that much of the reforming spirit in the people is only skin-deep, going no farther than the externals of life. It is at present, perhaps, merely a mad fermentation in the western provinces, wherefrom the fiercer it is the clearer the product will one day evolve itself. Such transitions are full of bewilderment to the European—bewildering to any writer who endeavors to tackle the Empire as a whole. Each province or couple of provinces should be dealt with separately, so diverse are the conditions.

But if China, from the highest to the lowest, will only embrace truth and love her for her own sake, so that she will not abate one jot of allegiance to her; if China will let truth run down through the arteries of everyday commercial, social, and political life as do the waterways through her marvelous country; if China will kill her retardative conservatism, and in its place erect honesty and conscience; if China will let