CORNELL UNIVERSITY LIBRARY THE CHARLES WILLIAM WASON COLLECTION ON CHINA AND THE CHINESEF? a ® a ffi ■b MANNERS 4 CUSTOMS OF THE CHINESE AT MACAO. Reprinted from the “ Far East.' SHANGHAI: Printed at the K Celestial Empire ” Office. 1877.W as?*. /mThe date shows wh Date Due R RSB 13’sr OCT 1 4 1957 KU MAY J > 1958* tf 23 233 a i“j a ® a ® MANNERS & CUSTOMS OF THE . CHINESE AT MACAO. TRANSLATED BY RUFINO F. MARTINS. Reprinted from the “ Far EastF SHANGHAI: Printed at the “ Celestial Empire ” Office. 1877. Gr ' ~ "MllCSb /P77 W 0 5" & t) IN PETRI LOUREIRO MEMORIAM.“ Every country has its customsCONTENTS. Chapter. Page. PREFACE .........................vii OPINIONS OF THE PRESS ........... xi I.--MARRIAGE CEREMONIES.............. 1 II.-CEREMONIES OBSERVED ON THE OCCA- SION OF DEATHS AND FUNERALS.... 15 III, -VARIOUS SUPERSTITIONS ........... 36 IV. —PROCESSIONS .................... 47 V.--FEASTS AND FESTIVALS............. 55 VI.--MEDICAL PRACTICE ................ 72 VII.---PRINCIPAL CEREMONIALS OF WORSHIP AND RELIGIOUS ACTS............. 78 VIII.--DRESS. OPIUM SMOKING. COMPRES- SION OF THE FEET OF FEMALES ; AND OTHER CHARACTERISTICS ......... 86 IX.--ON THE FOOD ..................... 95 X.—THE FLOATING POPULATION. DOMES- TIC USAGES .................... 99PREFACE. zrp^HERE is much to interest everyone in the Wb Chinese. Whether their manners and customs partake of the spirit of the present age, or are precisely what they were centuries back matters little. They are a peculiar people; and as but few have troubled themselves to find out, or even to read much about them, I doubt not that in the series of papers, contained in this little book, I shall be able to tell much that is new to my readers. These papers have been translated in part from a work published in Macao in the year 1867, by Mr. Manuel de Castro Sampaio, entitled “ Os Chins de Macao,” and dedicated to the Royalviii gamuts an3 Customs Asiatic Society. They have been published in successive numbers of the Far East. But as a few friends have expressed a desire to have the whole under one cover, I have acted, upon the suggestion; and now issue them in the present pamphlet form for private circulation only. In a foot-note to his Preface, Mr. Sampaio quotes the following sentence from one of the sinologues :—“ Many things,” he says, “ which different European authors have told about the Chinese, never existed, nor were even dreamt of in the celestial regions. The first authors gave incorrect information, while the succeeding ones gathered the particulars from these sources.” In conclusion I beg to assure my readers that I can vouch for the truth of all contained in this little volume. The compiler in his Preface to “ Os Chins de Macao ” says that the greater portion of the interesting particulars were fur-of Hjc Chinese at Macao. ix nished by the best sinologues of Macao who took pains to revise the whole of the work. E. F. M. Wright’s Buildings, Shanghai, January, 1877.OPINIONS OF THE PRESS. From the “Shanghai Courier and China Gazette,” September (Sth, 1876. A particularly valuable article,—the first, we believe, of a series—is contributed by Mr. Rufino F. Martins, on Marriage Ceremonies of the Chinese at Macao. From the ‘ ‘ Hongkong Daily Press, ” September 14th, 1876. The first of a series of articles on ‘ ‘ Manners and Cus- toms in the Far East ’’ is given. There is a brief intro- duction, followed by the first article, which is entitled “Marriage Ceremonies of the Chinese at Macao,’’ a translation by Mr. R. F. Martins. These articles, if all as good as the first one, will prove interesting and va- luable. From the “China Mail,” September 14th, 1876. A very excellent article, the first of a series, we be- lieve, on Manners and Customs in the Far East, by Mr. R. F. Martins, is given. The subject of the article in this number, by the way, is the Marriage Ceremonies of the Chinese at Macao. The article is likely to prov e most interesting to readers in this part of the country.CHAPTER I. Marriage Ceremonies. hinese weddings are always contracted by the children’s fathers, who do not wait until their sons arrive at mature age, but form the alliance while they are yet in their infancy; the marriage ceremony, however, not taking place till the betrothed are of the proper age. In the event of a betrothed bride dying before the wedding can be consummated, or should the father of the bridegroom die, then the latter has to choose a wife for himself, unless he wishes to remain single for the rest of his life—which is not often the case with the Chinese. Rich Chinese celebrate their weddings with great demonstrations of joy, regardless of expense;2 manners anB ©nstorns and others do the same in proportion to their means. If a rich Chinaman loses his father and has no partner destined for him, the first thing he does is to consult his relations as to a fit and proper person to become his wife. Of course these relatives are not always unanimous in their decision; in which case, lots are cast as to who will be most likely to conduce to his happiness. The lot having been cast, and the woman select- ed, the services of a “go-between” or profes- sional match-maker are usually engaged, though it sometimes happens that the chosen one lives in another country, and then in ordinary cases, the communications are in writing. Should the lady have already been selected for another, the lots are then cast again. When the parties live in the same country, the match-maker proceeds to the lady’s residence inof tije Cijfnrsc at f-Hacao. 3 a chair, taking with her what is called the in- troduction present. In order that the match- maker’s object may be known, her chair has a distinctive mark upon it, namely, a piece of red cloth tied to the centre of it, leaving the ends hanging down. This is sometimes seen also on a bride’s chair. When the introduction present has been handed in, the match-maker enquires if the lady has any previous engagement, or whether she has an elder brother still unmarried; for according to Chinese customs, younger brothers may not marry till the older ones are settled in life. If a negative reply is given, the formalities are proceeded with and the offer of alliance is then made, the lady having no voice in the matter, but being subject to her parent’s or family’s wishes. The match-maker declares the surnames of the ancestors of the party by whom she is engaged, and enquires4 planners anti Customs that of the lady’s ancestors. These names having been given, the parties are considered as betro- thed bride and bridegroom. As soon as this news is transmitted to the bridegroom by the match-maker, he sends the bride another present, more valuable than the first, accompanied by many complimentary ex- pressions of regard, which the bride accepts; and sends presents and compliments in return. The bridegroom then chooses a day for the celebration of the wedding, and sends again the go-between to the family of the bride, in order to consult about the choice of the day, and they usually acquiesce in his appointment. Three days before the ceremony is performed, the bride’s family send to her future home, in procession, the new linen clothing of the bride, and various household articles, which may be said to form her dowry. Attached to theof Cfjtncsc at fttacao. 5 procession are musicians, playing on their instruments, which consist of gongs, drums, and a species of clarionette with other wind and stringed instruments. Crackers are fired off at intervals. Banners ©f various kinds, and lan- terns of glass and oiled paper with red characters on them explaining the name of the bride’s family, are borne aloft, and form part of the procession. Next come some fowls in baskets. The bridegroom on receiving the bride’s new linen clothes and accessories, receives also a note forwarded by the bride’s family, in which is specified the quantity of cake which the bride- groom has to offer to the bride on this occasion, in order that her family may distribute it to all their relations, as a friendly token on the joyous and auspicious occasion. The procession of the new linen clothes, like all Chinese processions, proceeds at a rapid pace;6 4ftoners anU CTustoms 0 and the great noise of the music, terribly dis- I cordant, produces the most disagreeable effect that can be imagined; especially on the occasion of the bursting of the crackers. In fact the effect produced is almost insupportable. On the morning of the wedding day another procession takes place—from the bridegroom’s residence to that of the bride. A sumptuous chair goes in the procession, which the bride- groom offers to his future wife: with many stands, containing not only cakes in greater quantities than mentioned in the note from the bride’s family, but also fowls and roasted pigs, and much fruit and wine. Besides these stands which in general are of a varied colour, and gaily ornamented with gilding and rich trimmings, there are also many banners, transparent oiled § paper and glass lanterns; and written on the itter is the bridegroom’s name in red charactersof tije (Tljtncse at f-Hacao. 7 as before. This procession is also accompanied by the never-failing mnsic and fire-crackers. On the evening of this day, the bridegroom gives a grand dinner to his relations and friends: and all who accept the invitation have a duty to fulfil towards him. It is not usual for the bridegroom to see the bride until she is presented on the day of the wedding, and after the dinner is finished, which it generally is before nightfall. On the occasion of this presentation, the bridegroom is obliged to show, by a sign, whether he likes the bride or not. It sometimes happens that he does not like her, but he makes a favourable sign. It is established between the Chinese, to obviate such dissimulation, that the bridegroom shall be made intoxicated at this dinner by the guests and with his own consent, so that losing the attributes of reason and of intelligence, when at night he8 fanners anU Customs is presented to the bride, he may make the sign of his true feelings in respect to her, and all can have confidence in that signal. At this dinner the bridegroom appears already dressed as the bride is expected to be, in the richest attire, that is, with his rich coat, trowsers, and boots or silk shoes, and with his ceremonial hat. At night the bride is conducted to the bride- groom’s residence in the chair which was pre- sented by him, and in procession. She is dressed in rich garments, which are generally trimmed with gold. She wears round her neck and wrists jewels of great value, and on her head a species of brilliant garland with many strings of fine pearls, which hang down in front of her face: while a profusion of carmine heightens the colour of her cheeks and lips; and her face is covered with a scarlet veil.of tiK Cijinrsr at fttarao. 9 The virgin on leaving the paternal residence, where she has enjoyed in the society of her mother a happy period of existence, now cries at the thought of separation, and there is a great demonstration of regret on the part of the whole of her family; especially her parents, who to the last exhort her to follow unalterably the virtues which they have taught her : advising her also to devote herself to increase the domestic happiness of her husband. The procession is preceded by the match- maker in her chair; and is composed of many banners, lanterns and numerous bands of music, with the firing of crackers in all directions. When the procession reaches the bride- groom’s residence, he is not the proper party to receive her, nor indeed will his state of intoxica- tion permit it: but other persons are especially appointed for this ceremony.10 banners anti Customs The bride is conducted to the room where the nuptial bed is prepared, accompanied by the match-maker, supported in the arms of two maid- servants, in consequence of her being unable to walk without their help, on account of the smallness of her feet. The nuptial bed is narrow, and it has a sumptuous set of curtains of damasked silk, all trimmed with gold and with fringes and galloons, also gilt, having inside a great quantity of folded sheets, so as to represent opulence. As for the remaining portion of the articles in the room, nothing corresponds to the richness of the curtains of the nuptial bed. When the bride is in her room, the bridegroom is conducted there in the arms of, and followed by, many persons, who participate in the ceremony. The bridegroom carries a fan in his hand, which generally he can scarcely hold, on account of theof tfje ©ijinrsc at itfarao 11 state of drunkenness to which hehasbeen reduced. In this degrading condition, he is presented to the bride, and then with his fan he lifts the veil from her face, and if she pleases him, he puts his fan between the principal border of his coat and the back of his neck; and if he does not like her, he puts it in the leg of his boot or in the garter of his stockings. On concluding this act, which is celebrated with music and with incessant bursting of crackers, the wedding is concluded; but the bride and bridegroom are then separated, not seeing each other again until the next day. If the husband’s mother is still alive, his wife, in token of obedience to her mother-in-law, is obliged on the following morning to carry water to her room for her ablutions. Hours afterwards, the newly-married bride is obliged to render further obedience to the mother-in-law, but this time is12 banners anti ©ustoms accompanied by her husband. The ceremony consists in both kneeling and making three bows at the feet of her mother-in-law, who is seated in her own room. This second demon- stration of the respect of the son and of the daughter-in-law is made only to his mother in the event of her being a widow; but in the case of the father being alive, the obeisance is made to both the parents, who, seated to- gether, receive them in their room in the way above described. On this day there is a grand dinner, at which not only the two families of the newly-married man and of his wife assist, but also the relations and friends of both families. Meats, wines and sweetmeats appear at this dinner, and of course music and crackers are in- dispensable. Each table is laid for six persons, except when &&&&&&&&■&&&&&&&&©&&&&&&&<of tijc Chinese at filacao. 13 the company is very large; then eight are seated at one table. Sometimes at dinners of this kind, the tables exceed fifty in number. The sexes never sit down together. The place assigned to the women is in the interior of the house, while the men occupy a position near the principal entrance. Extravagant experiences are always narrated by the guests immediately after the dinner, in order to test the newly-married wife whether she be of good or bad disposition. Besides, different childlike tricks which are practised with the in- tention of trying her temper, they place on one of the tables, for instance, some small spheres made of metal, wood or crystal, with a very smooth surface, and insist upon her lifting them with a pair of chopsticks. These naturally slip over the surface of the sphere—to the delight of the14 fanners anU Customs guests, who witness her efforts with much laugh- ter and jesting. If she, regardless of their re- marks and laughter, insists perseveringly in lift- ing the sphere, and maintains her good tempers although without the least show of success, all immediately applaud her, convinced that she has an excellent disposition. If, on the other hand, she looks annoyed, or if she blushes at the joke, which they make, and will not proceed with her efforts to lift the sphere, she is then considered as destitute of that patience which is so necessary in domestic life; and they look upon it as a bad omen for the future happiness of the house. The wedding feast continues for some time, lasting often for eight days, by which time both bride and bridegroom must be heartly tired of their friends and relations; and prepared to settle down quietly to spend the rest of their honeymoon in peace.of Hjc CTijiitcsc at fHarao. 15 CHAPTER II. Ceremonies observed on the occasion of Deaths and Funerals. Shere are always a number of ridiculous ceremonies observed in connection with Chinese funerals. It matters not what the finan- cial condition of the family may be, they always provide a funeral cortege, which is accompanied by gongs and other instruments, the whole pre- senting a singular appearance to a foreigner. When a rich Chinaman dies the funeral obse- quies should be performed by his eldest son, who should preside at all the ceremonies connected j therewith. As, however, it sometimes happens ' that the deceased leaves no son or adopted heir, then his nearest relation is expected to perform16 iUanneis anti customs these duties. When the sick man is about to die, his eldest son removes him from his bed and places him on a mat which is laid on the floor for the purpose, with his feet towards the principal door of the house; as there exists a superstition to the effect that it will not go well with the spirit of the deceased if such be not done. As soon as he is in this position, some short tallow candles are lighted and placed near his head: as well as some food, such as rice, fruits, etc.; and some wine near his feet. Directly the man dies, the eldest son com- municates the sad intelligence to all the rela- tions, and the family is immediately dressed in white, which is a sign of mourning of the most rigorous kind amongst the Chinese. Dressed in this way, they lie flat on the ground around the corpse, and in this posi-of tijc CTIjincsc at ittarao 17 tion cry and make loud lamentation. In the meantime the women who are hired to mourn on such occasions, are sent for. They are dressed also in white, and, with white cloth tied round their heads, like turbans, lie in the same way as the parents and family of the deceased, and be- gin to weep loudly and exhibit frantic signs of grief. The turbans of the hired women are some- times made of a whole piece of cloth, which for economy’s sake is not bought, but hired only, and is not cut. In this case they make the first turban with one of the ends of the cloth, continuing after- wards to make the remaining ones, so that the heads of the mourners are tied one to the other with the same piece of cloth. If the death occur at night, notice is sent in the morning to the relations, who join at in-18 fanners anti (?rttstom!5 tervals in their mourning demonstrations, in the house where the deceased is lying; and there they stay until the coffin is fastened down, the family being obliged to entertain them during that time. The corpse is removed before day- light and dressed in the clothes which serve for the shroud. But if the death occur in the daytime, the relations assemble in the same way, as soon as they receive the intimation, and afterwards the ceremony of washing the corpse is proceeded with. The eldest son, accompanied by some others of the family, and with lighted lanterns, proceeds to the nearest fountain to seek water, with which the corpse is to be washed. Until the fountain is reached, they all cry, groan and shout. On reaching it the son of the deceased takes the water and spreads some cash t r 19 of tljc Cfjinrsc at lllarao. in the enclosure, to signify that the water which he has taken from the fountain is paid for. Then the weeping ceases and they return quiet- ly to the house. On arrival of the water at the house, the eld- est son names the persons who shall wash the corpse : and while the process of washing is go- ing on, all the females absent themselves. After the corpse has been washed, they dress it in the best clothes which belonged to the man when alive—that is, with many pairs of trowsers, stockings and coats, placed one over the other. After the corpse has been dressed, they put a hat on his head and silk shoes on his feet. It is a custom amongst the Chinese to dress a corpse in much good clothing; for they say, when he appears in the presence of his superiors who have preceded him, it is right to appear well-dressed. Q>OOPOOOOSOtJ©OOOa060’ 20 manners anU Customs Before the corpse is placed in the coffin, some priests appear with their sacred books and with music consisting of gongs and other instruments. The priests lie across on the ground or sit on a bench near the feet of the corpse, with their books open, having before them lighted candles and joss-sticks. In celebrations of this kind, they sometimes sit near a kind of altar stone. In any of these positions, the priests sing their funeral songs, accompanied by instrumental music, in which there is always the same un- pleasant monotony. The songs and music are interrupted occa- sionally by the cries of the family and the hired women; who, kneeling round the corpse with their foreheads near the ground, continue thei^? weepings with tiresome bawling, citing the good acts which the deceased has practised when alive. The grief which the Chinese manifest for ;■ of tljc (CljiHi'tjf at lilarao. 21 their deceased relations, is generally feigned. It is a mere formality. In the intervals, that is, when they retire from near the corpse to some other parts of the house, the priests recommence with their songs and droning music. The songs and ministrations of the priests, al- ternating with the cries of the family and of the hired women, usually last till the day following that of the death. During this interval some members of the family burn silk clothes near the feet of the deceased; for the Chinese say the smoke will be converted into the same clothes in the place destined for the perpetual habitation of the soul which leaves this world. The relations in attendance burn different clothes, or paper representing clothes in the event of their not being in a position to spare valuable objects; for, according to the Chinese belief, this oblation of paper in holocaust, is worth as much 22 planners anti Customs as that of the real clothes, when the party who offers them cannot afford the latter for such a purpose. As soon as the funeral songs are terminated, the priests retire; but the cries and sacrifices still continue till the corpse is placed in the coffin, which takes place twenty-four or some- times forty-eight hours after death. In this act the priests appear and sing again to the sound of their music, and then the family, the relations and the hired women recommence their lamen- tations. The mortar with which the coffin is lined, is covered with paper; and on this kind of bed the corpse is placed. Afterwards wedges of paper are put in on both sides, so as to fix the body, and the coffin is then hermetically closed with the big and heavy cover of the coffin, by means of the mortar.of tijc Chinese at /Macao. 23 All this being done, the coffin is carried on two big poles, which are tied to its sides, and taken to one of the rooms on the ground floor of the house and placed over two benches, in such a position that the feet of the deceased are al- ways towards the principal door of the house. Some rice and other food is then deposited there, and an oil lamp; and at last the room is shut, and is destined exclusively for the solitary habi- tation of the deceased until the burial. As the room is shut, there will probably be no light in it; and as the spirit of the dead, the Chinese say, will be in need of light, when he wishes to get up and partake of the food pro- vided, they place the lantern before referred to. For this reason the light is renewed every day; as is the food also, except that which does not quickly deteriorate, such as dried fruits, etc. The cries of the family and of the hired24 fanners anti Customs women near the coffin are again repeated at the end of a week, accompanied by the funeral songs of the priests to the sound of the music, and this is repeated until the seventh week is reached. A meeting of the family is held at the end of the seventh week, in order to select the ground where the deceased is to be buried. When the place is selected, which, when practicable, they like to be on rising ground, an individual whose profession it is to explore the ground for such purposes, is communicated with, and commis- sioned to choose a site for the grave. This man, after having examined with a kind of instrument like a compass, all the places which are indicated, chooses among them one which is supposed to be more convenient for the repose of the deceased, from the facts of its being better ventilated and less subject to plu-of tijc Cljinesc at filarao. 25 vial inundations. This last condition is the most important among the Chinese, as they do not like, by any means, that the torrents should trouble the dead in their last abode. This business generally occupies a good deal of time. It sometimes happens, in consequence, that one corpse is not yet buried, before another death occurs in the house. A day is now appointed by the family of the deceased for the funeral, and in this ceremony the relations and friends are invited to take part. Early in the morning of the appointed day, the preparations are commenced • and they nearly always take some hours. Before the funeral procession is formed the songs of the priests, the cries of the family and of the hired women, and the music and loud noises made by the gongs and other instruments, produce a most ear-splitting discord.26 planners anU Customs The procession is headed by two men dressed ■ in white with blue banners placed on spears, which they carry on their shoulders: and at the ! lower end of which two gongs of different tones [ are suspended, which they strike at intervals. ! I These gongs of different sounds are only in- ’ troduced in the funeral processions of those who ! i have high titles, while for those who when alive ( had no honours, such gongs arc not allowed in i front of the funeral procession, though gongs • of equal sound may be used. (This custom is: not always followed out in Macao, the place not j being under the Chinese authorities. If it were ' they would certainly forbid any infringement of the rule.) i Immediately after the two men bearing? gongs, follows the grave-digger, carrying some- r times with him the mattock to be used in? opening the grave. A basket is also carried by ‘of tijc Cljmcjsc at ^Tacao. 27 him, full of pieces of paper, some being of an oblong form, and some like a cash, which he constantly spreads in different places during the whole way. To this act the Chinese attach much importance, as they believe that the ghosts, wandering in the air, will amuse themselves with this paper and will not come to persecute the departed, who ought to enter in peace into the habitation of the dead. After this, other components of the procession follow. For some of these the Chinese have no fixed place. In respect to the unimportant parts, they occupy a position as chance permits. The main point being that the procession walks in a lengthy line before the coffin, at a rather quick pace. A kind of stand is usually carried by two men, and in it is fixed a long bamboo in a vertical position. Sometimes the bamboo is28 fanners anti CTustoms not placed in the stand, but is carried by a single person. A bunch of flowers is placed on the top of it, with a piece of wood about twelve inches long, crossed immediately below the flowers, while a similar piece is placed near the bottom. A ribbon of scarlet cloth is ex- tended from the top to the bottom, and is twelve inches broad. Some squares of blue paper are fastened diagonally and placed vertically on the cloth; in these squares there are gilt characters which explain the name and the age of the de- ceased, so that the number of the squares corres- ponds with the number of characters, and these regulate the height of the stand. Some three or four men carry a couple of pie- ces similar to the front of an altar, fastened one to the other ; which look like the cover of an enormous book, all gilt and half-opened, being carried with the level to the front. In someof Hjc Cljinrsr at fHacao. 29 - processions, these are accompanied by others i which may be compared to ordy one altar ; front. r; The portrait of the deceased is carried in a r chair by two men. Another chair or a kind of stand then follows, 0 carried by four men. A little tablet or a small e piece of wood oblong in form, a little larger than e the palm of the hand, is placed on a pedestal s and is carried in the chair or stand. )- Following this there is a kind of coffer, in 3- which a paper ribbon of a span long and of two ;e inches wide is placed. The paper is nearly always folded into four folds, having written on e- it the name and the age of the deceased. ie Each of these several portions of the proces- ,n sion is accompanied by one or more guests. Be- ig tween them there are many musicians, playing 16 on their instruments ; also many lanterns, some30 planners anti Customs of glass and some of oiled transparent paper, car- ried on poles. There are some blue characters on the lan- terns of oiled paper, which explain the family’s surname. Some small white standards with blue pictures, having strings and tassels hang- ing down beside them, are also carried. Other small banners of different designs and dimen- sions are introduced, as well as many stands, which sometimes form a line in any part of the procession. Each of these stands is also ac- companied by one of the guests. Fowls and roasted pigs are put on them, as well as cooked rice, preserves, fruits, etc. The men who carry the pieces of which the procession is composed, when they do not wear white clothes, wear blue, or at least some sign of mourning. Only those who have held positions of rank of Hjc eijtncsc at f&acao. 31 or those who have titles of rank, although they may never have filled any official position, are entitled to oblong tablets with written charac- ters which explain their titles, and gilt spheres and umbrellas trimmed with gold, to signify greatness; though it occasionally happens that they are included when the deceased has no right to them. Behind the chair or stand on which is the coffer in which the paper is enclosed, and in which the name and the age of the deceased are written, follow the priests singing to the sound of the music. Immediately follows the coffin carried by men, who are paid for their services, as all the others are, rvho act in connection with the various component parts of the procession. The coffin is covered with a big square cloth of a rosy colour, and with an imitation night- bat, made of black cloth, in each corner, and32 fHauncrs anti Customs having in the centre the character a’«u, (Sp meaning longevity. Sometimes there are to be seen in some of the funerals, palls, different from this : for, as has been already said, the Chinese fail sometimes in the rigorous observance of the Imperial ordinance. Both sides of the coffin are occupied by the sons and the nearest relations of the deceased, one after another, according to priority; the eldest son taking the front place to the left of the coffin. These two rows of people do not extend beyond the coffin poles. As already described, they all go dressed in white, bowed and crying, holding with one hand the coffin poles, and the sons carrying in the other hand a wand covered with white paper. Behind the coffin follow the hired women with their ridiculous weepings, and at last the guests with their mourning demonstrations, fol-of tijc ©Ijtnrse at ITlarao. 33 lowed in chairs by the females belonging to the family of the deceased. When the place for the grave is reached, the grave-digger finishes the opening of the grave, (which has usually been commenced before,) the priests pray and sing, and there is much crying and lamentation. The corpse, having been buried, the proces- sion returns home, though not in the order maintained on the march to the grave. Part of the food which was carried in the stands, is left near the grave, and is sometimes eaten by the poor, and the other part is returned to the house. Then the eldest son takes, with all due re- spect, the coffer in which is enclosed the paper on which the name and the age of the deceased are written, and sets it in the household sanc- tuary ; as the Chinese believe that the soul of34 fttanncrs anil Customs the deceased remains inside the coffer, since his name and age are deposited there. After one year the coffer and the paper will bo carried by the whole family to the grave and burnt there, together with other gilt and silver paper, they making at the time genuflexions and prostrations at the grave. This act concluded, they retire, believing that they have in this way assisted the soul of the deceased to make his ingress in peace to the kingdom of spirits. The funerals of the poor are celebrated accord- ing to the circumstances of the family of the deceased. The corpse will not be unburied more than twenty-four hours, and there are no expensive ceremonies connected with the fune- ral; consequently the procession is much smaller, but the coffer which contains the name and the age of the deceased, and the paper which isof Hjc Chinese at fHacao. 35 scattered by the grave-digger through the streets, etc., will be included. Only those who die in extreme poverty are buried with the simple de- monstration of grief on the part of the relations. In regard to Buddhist priests in Macao, they are not buried. As soon as a priest dies, he is dressed in many clothes, and sent immediately to Canton, where he is cremated. The burning of the bodies takes place near a joss-house. The corpse is seated in a kind of iron chair, the seat of which is formed like a gridiron. Underneath this there has previously been prepared plenty of combustibles upon which fire is thrown and so the corpse is consumed. In this act the priests alone take part. When the corpse is burnt, the ashes are thrown into an earthen vessel, which is closed and sealed, and placed afterwards in a place in the joss-house set apart for that purpose.3G planners anU ©ttstoms CHAPTER III. Various Superstitions. CLiPSES.—The Chinese, no matter what class they belong to, are superstitious in re- gard to eclipses. They firmly believe that public calamities are connected with such phenomena, and they begin to form conjectures as to the shape the calamity will take and also the cause of it. Of course, different people have diverse opinions on the subject. One thinks that the Emperor’s mind is enslaved by strange women whose advice he is following to the detriment of the good of the nation and to his own ruin. Another fancies the Emperor’s ministers are unfit for their posi- tion, and are opposing their master. A third evinces a belief that the Empire is threatenedof tfjc Cljtnrsr at £Hacao. 37 by some foreign invasion; while a fourth is firmly convinced that there are sons who have failed in their obedience to their parents, and so are about to be punished. According to the duration of the eclipse will be the length of the impending calamity. A partial obscuration signifies a light and brief infliction, while a total eclipse portends dire misfortune, continuing for a lengthened pe- riod. With reference to the eclipse itself, the Chi- nese believe that the dragon is endeavouring to swallow the obscured luminary—the part which is darkened being the part which the dragon has succeeded in getting between his capacious jaws! It being evident to the native mind that either the sun or the moon as the case may be, is in dire distress, the Chinese go forth ; some mount to the house-tops, others parade the streets, and with gongs and other noisy instru-38 planners anti CTttstoms X merits, commence a clanging and banging to frighten the monster away. Sacred Characters.—At the corners of the streets may be seen niches in which are inscribed certain characters, in front of which joss-stick is sometimes burnt. The object of this is supposed to be for the purpose of keeping the ghosts of the dead from interfering or bringing malignant influence to bear on wayfarers. The origin of this custom is explained as follows :—In very remote times there lived a fisherman of the name of Keong t‘aicung, who afterwards became celebrated in Chinese history. He does not appear to have caught his fish in the ordinary way, for he is said to have angled with a needle, as he considered the hook unfit for his purpose. One day while plying his calling, he had the good fortune to bring up, instead of a fish, a precious stone of great value. This he consideredof tfjc Ctjincsc at fStacao. 39 an omen that he should at some future period rise to rank and influence. Being of an am- bitious disposition, he endeavoured to engage in politics, and succeeded in securing an office. A revolution occurred and he took the part of, and rendered valuable services to, the leader of it. It was successful and he occupied the post of Prime Minister when he had arrived at the mature age of eighty. The people were very fond of him and the sovereign respected him as a true father. Being thus highly honoured, he pretended he was endued with supernatural powers. After his death, he was deified, and the character used to represent his name means divine. It is this character that is placed at the corners of the streets. Sorcerers.—The Chinese believe in sorcery and witchcraft, and the sorcerers are a recognised institution in the country. Their services are required for a variety of purposes. In the case40 iUaimers anti Customs of a person being dangerously ill, these conjurors are called to exorcise the evil spirit, or ghost, who troubles the sick man; as they believe that all sickness proceeds from the evil influences of ghosts and spirits. They are also called in to exercise their calling in a house where a person has lately died, in order to drive away evil spirits who may be lurking about the place. The exorcisms are always performed at night. The sorcerer is dressed like a priest, but with a scarlet cloth tied round his head, and is armed with a short two-edged sword, having near him two men, one beating a gong and the other a drum. Lights are ordered to be placed in the centre of the house, above a table or on the ground, and a torch of straw is then prepared. Everything being now arranged according to the sorcerer’s desire and instructions, he setsof tlje djfncse at fUacao. 41 forth at a slow pace, and accompanied by the two men, in search of the ghost. With his sword he slowly cuts the air and at the same time the men beat the gong and drum. He is supposed to enter into combat with the ghost when he finds it. He now hastens his steps, and waves the sword quicker, and the men keep time with their instruments. This is a sign that the combat has commenced, so crackers are fired, and the sor- cerer, brandishing his sword with all his might, pretends he has conquered the ghost and holds it a prisoner. The straw torch is immediately lighted and the sorcerer feigns that he is putting the ghost on it. When this act is concluded the sorcerer conies out immediately to the street with the torch of burning straw, being closely followed by the two men, who never cease to play on their instruments, and then all three are directed to the sea, into which,at last the torch of42 ^Manners anti Customs straw is thrown, and the ghost believed to be drowned. These impostors are often sent for to consecrate houses and boats. They are dressed in red and green cloaks, and have before them various pro- visions and wine. Sometimes kneeling and sometimes seated, they go through their per- formances to the sound of the gong; and all the places which are destined for consecration are finally perambulated. Process of Casting Lots.—The Chinese never undertake any business without having first cast lots : and for this reason there are amongst them a number of men whose profession is that of di- viners. They are found seated on benches in the streets. There are on these benches books, paper, inkstands, pens and a kind of bamboo or tin-plate cups, having in them small pieces of bamboo for divination purposes.of tljc Cljuirsc at fHarao. 43 The bamboos are cut on the top like the barb of a spear with black lines on the lower parts. Although the fortune-tellers are many in num- ber, they are always busy. In order to know the future, they shake the cup till one of the bam- boos drops out, and afterwards examine the lines which are on it. A book is then referred to, to find out its meaning, and this is written on paper or metallic plates. After this they continue to shake the cups for some time, and repeat each time the same process. At last a kind of calculation is made with what they have written, and the fate is always explained in a satisfactory manner to the party enquiring ; but mixed up with some uninteresting items, they never fail to foretell agreeable success. Besides these diviners, there are many blind men who perambulate the streets all the day for the same purpose; but they require always the44 Manners anB Customs assistance of the party who wishes to gather the secrets of the future. There are also some women engaged in this profession. They, like their kind in other re- « gions, read the future by examining the palm of the hand of those who consult them. The process is not always the same. There arc different ways. The principal one is that which the Chinese believe to be true. This is performed by means of diagrams. The fortune-tellers who have a fixed place in the streets, have different characters on view to at- tract the attention of the passers-by. For instance one reads:—Chimkua (lots by means of diagrams); another Seun-meang (divining of fortune); a third Chakiat (designation of good days). It is a fact that the Chinese are always in contact with these people. They are required not only to foretell the result of any business, but if anyof tijc Cljtnm at fftacao. 45 i one feels a tingling in the ear or a trembling in the eye, etc., he hastens to see the revealer of secrets, in order to know whether it is a good or bad sign. But what is most attractive to the eye is that which consists in throwing in the air two pieces of bamboo root. The party who throws, knows whether he will have good or bad luck, accord- ing to the direction in which the roots fall. If they fall in the way which explains good luck, he is not allowed to throw them in the air again; but in negative cases he is permitted to throw them again as many times as is necessary to predict good fate. So that there is no one who does not get satisfied with the process of casting these lots : and for this reason they always attract the attention of innumerable lovers. The Philosopher Lautzu.—The following is46 gamuts anti Customs the curious superstition held by the Chinese in respect to the birth of Lautzu :—• They say that Lautzu (the philosopher) was conceived by a virgin, under the influence of a luminary, which she contemplated in the heavens on a fine night, and that the great philosopher was born from one of the maternal armpits eighty years after having been engendered, and further that he appeared in the world with a senile aspect, with worn-out beard and hair, and was already illuminated by that deep learning, which later on he introduced into his country ■—the Worship of Reason.of tlx eijmtse at 47 CHAPTER IV. Processions. r^rTAHE Chinese never make any religious proces- sion, unless for a triduan of prayer or to solemnize the inauguration of any new temple. When a procession is to be held, the funds are raised by subscription. Committees are ap- pointed, and each of them undertakes to arrange a part of the procession. As may be supposed, the procession in con- nection with prayer is only held when it is deemed especially necessary. The procession is headed by two men beating big gongs; then follow stands and trays with vic- tuals, bands of music, glass and transparent oiled paper lanterns, etc.48 fit aimers anti Customs Stands of an oblong form and carried by four men, form also part of the procession. Upon these stands there are iron artificial trees, on which children are seen apparently standing and facing each other. The supports are so cleverly hidden, that the children appear to be standing on the branches. They allude to theatrical pieces. The children may represent a general and his adjutant, a mandarin and his secretary, and so on. Then follows a dragon, which is a kind of enormous serpent with its mouth open. The dragon’s head is made of wood and the body of bamboo-bows, covered with scarlet cloth and green and silver paper scales. The bows are many in number, for the dragon is always of vast dimensions. There are dragons of twenty, forty or sometimes sixty bows, which are supported underneath by two thin rods toof tije Cinncsc at fUaeao. 49 every bow, each being held by one man. Accord- ing to the number of the bows, so will be the number of men employed to carry the dragon’s body. In its head which is heavier than any of the bows of which the body is formed, there are in the same way two sticks, but thicker than the others, and these are carried by a powerful man chosen among the lot. A sphere placed on a pole is carried by a man in front of the dragon’s mouth. This sphere is formed of bamboo and is lined with white. Inside this is another and smaller sphere which is covered with scarlet cloth. The man who carries the dragon’s head con- tinually bows it during the whole route, in order to indicate that the dragon is trying to bite the scarlet sphere, and those who carry the body follow his movements.50 fHanncrs anU Customs The dragon’s head is turned now and then to the houses, sometimes bowing; and when this is done there is always firing of crackers. At night the inside of the dragon is illuminated, the lights being placed one in each bow, so that the shining colours of the dragon, produce a gay effect. The object of these processions is always ei- ther to put a stop to some epidemic, or to pray for rain, etc. Behind the procession follows a kind of guard, which is composed of a dozen men, more or less, dressed in ordinary clothes, with bamboo hats, wearing girdles, and having halberds in their hands. The employment of the guard to accompany the procession is of recent adoption. There is a fishmongers’ procession every year. On the seventh day of the fourth moon,of tljc Cijmcsr at lilarao. 51 which usually happens in our month of May, the fishmongers, who are very numerous, form different parties among themselves and in each party a small dragon is carried, preceded by gongs and drums. They perambulate the streets, stop- ping here and there, and bow the dragon’s head in front of the houses. The dragon’s head is made of wood, similar to that already described, but the body is ugly and shapeless, nearly without scales and very flexible, because it contains few bows : and the conduc- tors wriggle and twist it about to represent the movements which are supposed to be made by the dragon. The rainy season at Macao is in the sum- mer time. Returning with an excessive heat, which commences ordinarily in May and ends in October, there are sometimes very heavy rains, while the whole winter is dry and fine—52 planners lacao. 77 o 6 6 for internal diseases; others for external; others for treatment of children; others for adults; others for the old; and others only for the treat- ment of women.78 banners anb (Eustoms CHAPTER VII. Principal Ceremonials of Worship and Religious Acts. Shere are in China three principal religions. The first is that of Ju-chiau—worship of lawyers. The origin of this religion dates from the time of Confucius, who was born in the year 550 before the Christian era. It was based on the doctrine of this great philosopher, who re- commends the worship of heaven and earth. This religion has no idols nor priests. Its pro- moter is the emperor of the celestial regions. The principal classes profess this worship, and the magistrates practise it in the exercise of their functions. The second is that of Buddhism. The Chi-of tijc €i)tncse at itfarao. 79 nese call it She-chiau, and vulgarly, Fu-chiau— worship of Buddha or F6. This religion, which, ten centuries before Jesus Christ, Buddha form- ed from Brahmanism in India, was introduced into China in the year 65 of our era. The third is that of Tau-chiau—worship of reason. Its founder was Lautzu the philoso- pher, who was born in the third year of the em- peror Ting-vang of the Chou dynasty, which corresponds to the year 604 before the common era. The sectaries of this religion consider it as the primitive of China. Their priests are also denominated ‘ doctors of reason.’ At Macao the Chinese generally follow Bud- dhism. There are scarcely any who have em- braced Christianity. The Chinese therefore fol- low no religion at all in its purity • but con- found the precepts of one with the other, thus making a ridiculous mixture of the whole.80 planners anti Customs 9 They have twelve temples at Macao, which, ’ they say, are dedicated to the worship of Bud- ) dh a. They have in the principal place of the tem- ples their goddess Kuanyn, who they consider as the zealous advocate of the human daughters of the celestial regions. Their priests live in the temples, and there say the daily prayers; and occasionally the peo- ’ pie go to the temples to offer sacrifices. The temples are divided into small chapels, where are the idols and altars. For decorations they have lustres, glass and transparent oiled- j paper lanterns, sinic characters (written with black or coloured ink), arabesque embossed bells, gongs, etc. There is also a kind of stand or al- tar, where wine and burning joss-sticks are pla- ced. The joss-sticks in general are planted in 0 sand placed inside a big iron or other metal vase- ’of tljr djincse at #Ucao. 81 There are generally two small idols on each side of the entrance to the first chapel which the Chinese call “ the protecting divinities.” The Chinese do not offer prayers to their idols. The sacrifices consist chiefly in genuflexions and prostrations. In offering these sacrifices, they carry with them, or order to be carried, to the temple, food and wine, according to their wealth. Rich men introduce roasted pigs, cooked fowls, etc.; and during the time of the sacrifice they have before them their offerings. On finishing their prostrations, they get up and burn gold and silver paper, and finish by pouring libations over the ashes. This act concluded, they carry, or ordered to be carried, the food to their houses again. The Chinese do not frequent the temples very often. They have in their own houses a kind of82 fanners anU ©ttstonts I ¥ s ft sanctuary or niche, where they very often offer sacrifices in the same way as already described. The poor offer these sacrifices even in the street, in the doorway, or near their houses. Those ' who live on the water, also engage in these reli- gious practices on board of their boats. Now and then, both by day and by night, paper is burnt, and the floating population very frequent- ly burn a small paper boat, in order that fortune may favour them on board their craft, where they have also their niches or sanctuaries. Be- sides this, the Chinese very often burn even other paper objects, such as little chairs, or any- thing else they fancy. There is a legend over the door of the hous- es, which runs thus: The dwelling-place whi- ther the dragon has guided the destroying spirit. And in the interior is a big character, which sig- nifies “ Spirit.” The Chinese take this charactersame. 0 the other, yet the meaning is always the There are also some who have them with ornamentation than others. Some place 6 of tljc ©Ijmcse at ^tacao. 83 as the effigy of a protecting spirit, for, they say there is no family whose destiny is not presided over by a spirit who guides them: and there- fore they make sacrifices in the presence of the character. As to the legends they have over the doors of their houses, although they frequently differ one from more beside them other legends, having a reference to wealth, but expressed in different ways. For instance, here are two: Precious stones of the mountain Kun enter every year into this dwell- ing-place. Gold of the river Li comes in great abundance to this house. And in front of these legends they place burning joss-stick and small cups with wine, etc. Some place only burning joss-stick. Others (those, for instance, who have &84 planners anti Customs only the principal legend) sometimes place joss- stick and sometimes not. Besides these many Chinese have small pla- cards over their doors, and even in other apart- ments of the house. One of these placards states: The heaven governs and gives happiness. Small pieces of paper covered with writing are also seen over many doors. The Chinese buy these papers, to which they attribute great vir- tue, from the priests in the temples, and regard them as talismans to defend them from any im- minent danger, to recover any loss, and finally to make them successful in any business in which they may be engaged. The talisman is written by the priests in the sense which the buyer of it explains; but the priests always write in an illegible manner, in order to gain greater merit. The following is a translation of one of theseof ttje Cfjmrsf at fHarao. 85 talismans: Happiness comes to abide in this house. And another: Obstacle to evil spirits. Some place the talisman over the door for some days and afterwards burn it; others reduce it to ashes without placing it over the door. But however they may dispose of it they never fail to make their sacrifices; and faith in them must be tolerably strong, for there are very few of the common-people who do not seek them.86 Manners anU Customs CHAPTER VIII. Dress ; Opium Smoking ; Compression of the Feet of Females ; and other Characteristics. early all the rich Chinamen, being either officials or honorary mandarins of dif- ferent degrees, possess titles. They do not, how- ever, wear their uniforms except on festive, sor- rowful, or other ceremonial occasions. Their apparel consists of long silk or satin coats va- riously embroidered, breeches, richly worked boots and shoes, with hats of a conical shape, having in the centre of the crown the buttons which denote their rank or authority. These are spherical in shape with a small base from which a few scarlet strings are hung. Theirof tije Cljtnrsc at lilacao. 87 summer hats are made of fine rattan pith; the winter ones of black velvet. The buttons of the different degrees are as follows :—1st, scarlet precious stone; 2nd, same stone, but a little smaller, with a character that signifies ‘ Longe- vity ’; 3rd, light blue precious stone; 4th, same stone, but darker colour; 5th, crystal; 6th, jas- per; 7th, 8th and 9th, distinguished only by a little difference in the workmanship. * * * * The Chinese say that the best occasion for discussing important business, is over a pipe of opium. Opium was first introduced into China as a medicine, in the time of the Ming dynasty, which commenced A. D. 1368. For some years the Chinese imported it from India solely for medi- cinal purposes. Its properties were first describ- ed by the botanist Li She-chen. who discovered88 ^Manners anU Customs that it could be smoked. The Chinese began to smoke it to such an extent, that it soon be- came the vice of their country; and its con- sumption became enormous throughout the em- pire, but particularly in the provinces of Kwang- tung and Kwang-see, where its use is excessive. In the year 1796, during the reign of the em- peror Kia-king, a Tartar named Ki-king, who was as yet unacquainted with the use of opium was ap- pointed viceroy of the two above-named provin- ces. Having taken up his charge, he first heard of the great consumption of the drug, then called ‘ a-pin-in.’ Many persons were unable even to purchase food, through spending their all upon it. The viceroy hearing of this, expressed a de- sire to see it; and, on some particles from a pipe being presented to him, after examining it he expressed his belief that it was some injurious mineral, with which foreigners were deceivingof tije Cijmese at ftfacao. 89 the Chinese; and he indignantly inveighed against the folly of the latter exchanging their good silver for a little earth, which not only emptied their pockets but ruined their health, s From this remark of the viceroy the name by S which the drug is now known among the Chi- nese—‘ in-t’u,’ which means tobacco-earth, origi- Inated. The viceroy did not stop here. His anger knew no bounds; and without delay he memo- rialized the Court of Peking against the admis- sion of opium into the country. A decree was immediately issued prohibiting its importation, and making the smoking of it a capital offence. But the vice was so inveterate, and its use had become so universal that the decree was utterly inoperative. Other decrees therefore followed and officials were sent from Peking to Canton and other parts to enforce them. But it was90 jfftantters an& ©ustoms useless. All the proclamations were of no effect; the smoking continued, and became more habi- tual year by year. The history of the efforts made by the govern- ment of Peking, to extinguish this vice in the empire, and of the difficulties that have been encountered is a very long one, and very unsa- tisfactory. # « * * The custom of compressing the feet of females dates from the time of the five dynasties, which commenced B. C. 907, and ended A. D. 954. There is curious story relating to this custom. It is said that there lived an empress who had naturally very small feet, which excited the envy of all the ladies of the Court. It became the predominant desire of each one to devise a means of compressing the feet into the least possible space; until one, who had better taste andof tije djinrse at itfarao. 91 greater skill than the rest, encased her feet in shoes which gave the desired appearance, and the other ladies paid her the highest compliment they conld, by imitating her. Still not one of them could compare, even now, with the empress; and it became necessary to strategize more deeply, to accomplish their end. It was -decided therefore to wear shoes which should only accommodate a part of the foot, and it was thought that this innovation must be successful. But the empress was not yet beaten. So the lady whose superior taste has been alluded to ordered a pair of very small satin shoes to be made, and to be trimmed with gold, and inserting only the point of the foot into them, she appeared in the presence of her companions, supported by two maid-servants. This caused great admiration, and all greatly approved of the innovation. For besides beingiti aimers anU Customs 92 A X distinguished from all the women of the empire, by the necessity of her having always the assist- ance of two servants, she really appeared to them Ito occupy a station of dignity greater than be- fore. The ladies, moved by their vanity fol- lowed her example, thus pleasing the empress and all the Court. As soon as the news spread, there was hardly a woman in the empire, rich or poor, who did not try the experiment of compressing the feet. And as it was seen that the feet of adults obstinate- ly resisted all efforts to make them really small- er, it became a desideratum, to make those of fe- male children so, by binding them up tightly and preventing their growth; for it was recog- nized that at their tender age the children could be accustomed to this compression, without any great inconvenience. And so it came to pass, that all Chinese women of the better classes have © Jof ttje ©ijincse at fftarao. 93 their feet crippled, and many of them require to walk with the assistance of maid-servants whose feet are not thus disfigured. It was very early foreseen that such support would be required. In order to obviate this inconvenience it became an established custom never to employ maid-ser- vants with compressed feet; and thus some of , the poorer classes ceased to observe the custom of crippling their daughters, which the richer classes continue to the present day. # * * * The Chinese priests, called by the natives uo’- seong, wear long and broad coats, with sleeves of enormous width. These coats were univer- sally worn by the Chinese before the Tartar con- quest ; the present fashion of wearing short coats and shaving part of the head, being taken from the invaders about the year 1644. * * * *94 Dauners anti Customs There is a custom among the Chinese, which being most repulsive to civilization we mention last in this chapter. It is that the heads of families, if unable to maintain their children, may either sell or assassinate them. And un- happily, both of these means of providing for them are frequently adopted.of tijc ©Ijinm at jttacao. 95 CHAPTER IX. On the Food. She Chinese ordinarily partake of food twice a day. Few have three meals. In an- cient times all had three meals a day with the exception of blacksmiths, who were the first to fix the limit of two meals. The origin of the custom, is thus explained :— There is a belief that very long ago a curious interview took place between the blacksmiths and the husbandmen. The former taunted the latter by telling them that farmers were inferior to blacksmiths, inasmuch as they were depend- ent on them for all their implements; and that, if there were no blacksmiths, the husbandmen would be deprived of the means of digging and96 ^Manners anU Customs otherwise labouring on their land. The farmers denied this boasted superiority, and challenged the blacksmiths to the proof; the penalty being that the losing party should thenceforward con- fine themselves to two meals a day. The case was referred to a proper arbitrator, who decided in favour of the farmers: on the ground that, inconvenienced as the farmers would be without the instruments made by the blacksmiths, the latter would starve altogether were it not for the farmers. The blacksmiths acknowledged the justice of the decision; and at once accepted the consequences, and reduced the number of their daily meals to two. The character of the food eaten by various classes of the Chinese seems strangely arbitrary. For instance:— The gold and silver smiths are the people who habitually eat the flesh of the cat; it being, theyassert, very fresh. The reason of their adopting this dainty is said to be, that as they have to apply their mouths frequently to the fire, they believe that cat’s flesh is a good preservative against any hurtful consequences. Rats are generally confined to the poor class of courtezans both ashore and afloat. Dog’s flesh, especially that of black dogs, is often eaten by the people generally. But as a rule the Chinese do not eat beef; their reason being that the animal is very useful in agriculture. They therefore rigorously abstain from sacrificing so useful an animal for food. The abstinence from beef is thus a religious principle. Priests never eat flesh of any kind. Their food consists simply of fish, rice and vegeta- bles. There is a kind of cake made from bean-flour98 planners anU (Customs which is to be seen on all tables, from that of the labourer to that of the emperor. Tea, which has now such an enormous con- sumption in all parts of the world, was for many- centuries monopolized by the Chinese. It first came into use in the time of the Chou dynasty, which commenced 1134 years before our era, and lasted for eight centuries. It was not however generally known in China until five centuries after that date. The botanists Le Niu-si, Lu lu and Lu Tung were the first who strongly recom- mended its use in the time of the T’ang dynasty, which commenced in the year 620 A. D. They spent much time in examining its properties, and ended by recommending it as very beneficial to health.of tljc Chinese at iHarao. 99 CHAPTER X. The Floating Population. Domestic Usages. here exists in. China a very inferior class, MA, who live in boats on the water, and form a large proportion of what is often called by fo- reigners ‘the floating population.’ The Chinese tell us, that they belong to a race not originally derived from China; but they form no conjec- ture as to the question from whence they sprung. It is admitted that they have lived in the country, and as they do now, from time immemorial. But this race is not spread over the whole empire. They are confined almost entirely to the pro- vince of Kwang-tung, and to the city of Foo- chow, the capital of the province of Fo-kien.100 planners anU Customs There are hardly any of them in the other parts of the empire. They are prohibited from living on shore and from wearing shoes. The men belonging to them occupy themselves by labour on shore, while the women spend most of their time on board of their little boats, where they take care of the children, and carry on their do- mestic duties. These women are divided into two classes :—those who live on rivers are called tam-shoi mui (fresh-water women); and those- who live on the bays or sea coast, who are call- ed ham-shoi mui (salt-water women). The lat- ter are considered inferior to the former. * * * * As to domestic affairs among the Chinese, a married woman having a mother-in-law, does not assume the administration of the house; but it is left to the mother-in-law, even though she be a widow and dependent on her son for sup-of Hjc CIhhcsc at >Iacao. 101 port. In every respect the daughter-in-law is obliged to respect her as submissively as if she were her slave. Amongst the many demonstra- tions of this submission, she ought never to take a seat in her presence without first obtaining her consent. Another token of respect is the making a practice of going every day to the kitchen, even though it be a mere formality,, as if to pre- pare some nice dish for her. When, however, the daughter-in-law has a son, she acquires the right of being treated with great consideration by the mother-in-law ; but still she does not un- dertake household duties, so long as the elder can perform them. It is a custom throughout China for married men, if they please, to have concubines; but it is an axiom that they thenceforward bid adieu to peace. The wife, being the mistress of the house, generally abuses those who are bound to102 gamuts anU Customs receive her as if they were her servants, and who are of course always hated by her. They never lose an opportunity of doing her as much harm as they can. This is a result of the national custom of persons marrying who have never seen, and know nothing about, each other. The wife is hardly ever the object of a man’s choice. The concubine is; and is generally selected from affection. There cannot be any harmony, there- fore, between them. Jealousy produces discord, brawlings, strife; and this naturally falls ulti- mately on the head of the family. It is useless his attempting to restore peace. The wife far more frequently conquers, and succeeds in carry- ing out her end, in obtaining the dismissal of the cause of quarrel. There are, however, many wo- men in China, so good and fascinating, that they soon gain their husband’s love and keep it; and to them such occasions of mortification do not arise.of tijc Chinese at $$acao. 103 If a woman is betrothed, and the man to whom she is affianced dies, she is considered to be a widow, even though she has never actually married. * * * # Finally, we have but to mention that the most honourable side amongst the Chinese is the left side. And that when a Chinaman meets another, the first compliment is to enquire whether the friend has taken his meal; or whether his business is prospering.Cornell University Library DS 796.M11C35 1877 Manners & customs of the Chinese at Maca GAYLAMOUNT® pamphlet binder , '■ - Syracuse, N.Y. 1 31924023489317 3 1924 023 489 317