"Farewell, farewell, Granada! thou city without peer!

Woe, woe, thou pride of heathendom! seven hundred years and more Have gone since first the faithful thy royal sceptre bore!

Thou wert the happy mother of a high-renowned race; Within thee dwelt a haughty line that now go from their place; ..............................................................

Here gallants held it little thing for ladies' sake to die, Or for the Prophet's honor and the pride of Soldanry; For here did valor flourish and deeds of warlike might Enn.o.bled lordly palaces in which was our delight.

The gardens of thy Vega, its fields and blooming bowers, Woe, woe! I see their beauty gone, and scattered all their flowers!"

XII

WOMEN OF CHINA AND COREA

China, once the country of perpetual calm, has in recent years become the land of magnificent disturbances. Not an unimportant factor in the changes that have lately taken place in the Flowery Kingdom has been woman. The influence of the women of the nations is generally centripetal. Of the peoples of the earth the Chinese would doubtless be named as altogether the most conservative, and in this conservatism the Chinese women play a most important part.

Ancestry worship has marked this people from time immemorial, and if there be one characteristic of Chinese life stronger than all the rest, it is that of filial piety. This regard is not taught to end with childhood, but is to be lasting even in mature manhood. From the lowliest subject to the emperor himself the rule is imperative. The latter is father of the people of the realm, and as such is to be reverenced; he in turn is the son of Heaven. Confucius was careful to instil into his pupils filial regard--a virtue which the sages before him had urged upon the people. To such teachings is to be attributed much that is best in Chinese life.

Thus the Chinese system is a gigantic patriarchal system with its base resting on the earth, its head penetrating heaven. Mencius spoke often and in no uncertain words upon this theme. "Of all that a filial son can attain to, there is nothing greater than his honoring his parents. Of what can be attained to in honoring his parents, there is nothing greater than nourishing them with the whole Empire. To be the father of the son of Heaven is the highest nourishment." In this may be verified the sentence in the _Book of Poetry_:

"Ever thinking how to be filial, His filial mind was the model which he supplied."

Every department of life is reached by this trait. Someone once asked Mencius how it was that Shun, an exemplary character of more ancient days, had married without consulting his parents. For "if the rule be thus (_i.e._, to inform the parents), no one ought to have ill.u.s.trated it so well as Shun." To which Mencius replied: "If he had informed them he would not have been able to marry. That male and female should dwell together is the greatest of human relations. If Shun had informed his parents, he would have made void this greatest of human relations, and incurred thereby their resentment. It was for this reason that he did not inform them." Thus only did Mencius save the filial character of the great and good Shun.

Since social and religious ideals are the most potential in shaping woman's life among any people, filial piety has naturally held a notable place in the making of Chinese womanhood, from the earliest period of Chinese history. Respect for age is, therefore, one of the most eminent of Chinese virtues. This is shown in innumerable habits of everyday life. Let a company be walking out together, the eldest will lead the way, while the others follow on, paired according to their respective ages.

The teachings of Confucius have without doubt influenced the thinking and the conduct of Chinese men in their relations with the female s.e.x; even though he said little directly about women or their conduct. His loose ideas as to marriage and the admission of concubinage are among the blots upon his social teachings. The body of early Chinese literature gives a most suggestive insight into the ancient ideals concerning woman; and because of the dreary conservatism of the people these ideals are still potential.

The _Li Ki_, or "Book of Ceremonies," has many bits of counsel which are intended to regulate the everyday life of the people. Of course, there is much there concerning the life of woman, of wives, of concubines, of mothers; concerning betrothal, marriage, domestic and filial duties.

The Chinese are not usually regarded as a people overflowing with sentiment; and yet many of their ancient poems are not lacking in romantic interest. From such effusions as that which exclaims:

"O sweet maiden, so fair and retiring, At the corner, I'm waiting for you,"--

to deeper meditations upon feminine worth and character, the early poetry sweeps over quite a wide range of sentimental reflection.

The _Shi King_, a collection of Chinese poetry gathered by Confucius, an anthology of more than three hundred poems, contains some glowing epithalamia setting forth at length the unmistakable virtues of the bride. Others of them present the industry of a queen, the charming and virtuous manners of an admired maiden, or the affection of a spouse.

While still others set forth the feelings of a wife who bewails the absence of her husband, away in the performance of duty; or, it may be, of a rejected wife giving forth her bitter plaint. A husband's cruelty is bemoaned; a woman scorns the praises of an artless lover; or a wife is consoled by her husband's home-coming.

These songs, born in the early days of feudalism, when the dukes or governors of the states would come together to consult with the king concerning public matters, breathe of a period long past. Among the officers in attendance on these occasions were the music masters. "Let me write the songs of the people," one has said, "I care not who makes their laws." To the music masters was a.s.signed the duty of supervising the songs in use among the subjects of the realm. The songs approved by the king's music master were preserved as cla.s.sics. It was from these that Confucius selected; and he preserved many in which the Chinese woman is the motive and inspiration. The ode celebrating the virtue of King Wan's bride is but one of many such poems giving a good insight into the ancient att.i.tude of mind toward feminine beauty and virtue, as well as preserving some of the older customs attending the festal wedding day:

"The maiden modest, virtuous, coy, is found; Strike every lute, and joyous welcome sound.

Ours now the duckweed from the stream we bear And cook to use the other viands rare.

He has the maiden, honest, virtuous bright, Let drums and bells proclaim our great delight."

The Chinese drama, a much more modern art--though nothing seems modern in China--often depicts woman in her best as well as in her less favorable light. There is present here the true spirit of romance. In the _Sorrows of Han_, a historical tragedy setting forth conditions in the days of effeminacy:

"When love was all an easy monarch's care, Seldom at council--never in a war,"

Lady Chaoukeun, a farmer's daughter, who has been raised to be Princess of Han, has never yet seen the king's face. She was eighteen years of age when brought into the royal palace, but by the intrigue of the prime minister she had been ignored and neglected. Her picture has been mutilated by the official, not only that he might destroy her prospects in the royal eye, but also that he might extort money in selecting other beauties for the palace. Her father, being poor, was unable to pay the amount exacted. But by chance the king comes upon her as she plays the lute in the darkness. He, enraptured by the music, asks to see her. Her beauty at once charms him. He hears the story of her sadness, and the plot of the minister is made known. The latter is at once condemned to lose his head. Making his escape, however, he reaches the camp of the Tartars, who are at this very juncture threatening the land, and gives himself over to their a.s.sistance. Being shown a true picture of Lady Chaoukeun in all her beauty, the prince of the Tartars falls desperately in love, and is willing even to offer peace to the king if he will but give up the beautiful princess. The king, sorrowful, but unable otherwise to save his land from devastation, delivers over his wife to the enemy, she herself consenting to be sacrificed that the kingdom and her husband's dynasty may be preserved. But, faithful in her love, she is not long in the hand of the Tartar prince. She seizes her opportunity, and throws herself into the surging river, along which the Tartar army was camped, and is drowned. When Khan, the Tartar prince, saw his prize had escaped his grasp, he decides to give back the traitor minister to King Han for punishment. That very night Han sees his martyr wife in his dreams. He arises to embrace her, but she is gone again. The play closes with the order for the beheading of him who has brought upon the royal house such sorrow.

Most of the romance in a Chinese woman's life, however, is found in the books, which tell of the earlier days. The first event in the life of most women in China, though she does not at the time realize it, is a sad one. There is usually scant welcome for the girl. Certainly, amidst the ma.s.ses of the people, she enters upon a rough and weary way. She is reared in seclusion and ignorance. Her little brothers, even, are not her companions. If she should have any a.s.sociation with them, she is little better than their servant. Her name does not appear upon the family register, since she is expected to belong to another family when she is old enough to wed.

Does one ask of courtship in China? There is no such thing there, unless bartering by go-betweens could be called by that name. Girls spend their last days of maidenhood in loud wailing, and their girl friends come to weep with them. Well may they do this. After marriage, which is itself a bitter rather than a happy experience for the bride, they continue a life of worse slavery--slavery abject and heartless--to women who have been slaves to other women. The mother-in-law in China rules her daughter-in-law with an iron hand, and the wife's future depends much more upon the character of the husband's mother than upon the husband himself. That the coming of girls into the home is not so welcome an event as that of boys is quite natural, for it is expected that at about sixteen years of age the girl will become a member of another family, returning but occasionally to the house of her birth. So that while a mother's hope of prestige lies in her sons, the ministering cares which she might expect in duty from her daughter must be tendered her by the wife of her son rather than by the sympathetic hands of her daughter, whose attentions must be unremitting to the mother of her own husband.

Betrothals are sometimes made in infancy. But since such contracts are regarded as being quite as binding as a marriage, wisdom usually dictates a postponement. Girls are therefore usually betrothed a year or two before marriage, which in most cases occurs at about fifteen years of age. Among the poorer cla.s.ses, in order to avoid the expense ordinarily involved in betrothal, a mother will sometimes buy, or receive as a gift, an infant girl, who is reared as a wife for her son.

Marriage, however, in China as elsewhere, is always regarded as a matter of deep concern in a woman's career. But in China she has little share in the events which lead up to the wedding day. Proposals of marriage and the acceptances are often made without either party to the life union knowing about the transactions. Nor are the experiences of the nuptial day always joyous to the timid young bride. Up to the time of her marriage, the girl has spent her days in comparative seclusion.

Thrust now suddenly among strangers, she naturally shrinks with a feeling almost akin to terror. This ordeal she must face with apparently little sympathy. Audible comments are made concerning her when she is at length in the home of her new-found parents, as they give their vivid impressions of the newcomer. In parts of China at least, it is customary for the unmarried girls along the route to throw at the pa.s.sing bride handfuls, not of rice, but of hayseed or chaff, which, striking upon her well-oiled black hair, adheres readily and conspicuously. Not only must the girl be given in marriage by the parents, but the man must let his parents know of his desire to marry, and get counsel at their hands. In the sacred _Book of Poetry_ it is expressly written:

"How do we proceed in taking a wife?

Announcement must be first made to our parents."

Married women seldom have names of their own. A wife may have two surnames, that of her husband and that of her mother's family. If she have a son, she may be called "Mother of So-and-So." Nor is she expected to speak to others of her husband directly as her husband. She must use some circ.u.mlocution which does not directly state her relation to him.

Chinese economists might possibly defend polygamy and concubinage on the ground that these tend to produce a st.u.r.dier race than would be otherwise possible; for the concubines of the wealthier cla.s.ses are usually taken from among the stronger working people, whose superior physical vigor is constantly adding fresh blood to the more delicate cla.s.ses. But the moral evils of the system undoubtedly more than counterbalance any physical advantage that may accrue to society through its existence.

The birth of an infant works a marked transformation in a Chinese woman's life. So long as she is childless, she is expected to serve.

When she becomes a mother, she at once takes up the sceptre. Wives, therefore, pray to their deities for the coming of a son; and when the object of their hearts' desire is realized, the delighted parents pay their devotions to the G.o.d who has sent the new joy into their lives.

The sway of the woman over all the household, with the exception of her liege lord and her sons, is complete. The _Shi King_ puts this in poetic form in describing the bride's entrance upon her new estate:

"Graceful and young the peach-tree stands, Its foliage cl.u.s.tering green and full, This bride to her new home repairs, Her household will attend her rule."

But remember that first she must become a mother. The brightest feature in the life of Chinese women, the one thing that brings them most comfort, is their boys. It is these which most surely lift women into a position of respect. And this is true, even though, according to the teaching of China's sages, the mother must be subject to her son as well as to her husband. "The one bright spot in the lives of Chinese women,"

an educated Chinaman has recently said, "is their resignation, their willingness to endure, to make the best of their circ.u.mstances." Indeed, of the Chinese as a race, this is true, though it is more emphatically true of the women. Certainly their lot is far harder than that of the men. From the cradle to the grave, in the view of one from the Occident, the Chinese woman's way is a dark and cheerless one. Few of the outer rays of the world's joy penetrate the seclusion of their lives. And while Chinese girls and women are amply capable of being made the intellectual and social equals of the opposite s.e.x, the fact is they are not in any true sense companions of their brothers and husbands.

It is the lack of training that makes the Chinese woman, as a rule, uncompanionable. There are exceptions, to be sure. In their present lack of real preparation for the wider sphere of womanly usefulness, it is doubtless well that the women have no larger freedom. Wherever the Western school has gone, however, there has been given to the girls of China an opportunity for a broader outlook upon life through education and training.

"Of all others," says Confucius, in the _a.n.a.lects_, "women servants and men servants are the most difficult people to have the care of. Approach them in a familiar manner, and they take liberties; keep them at a distance, and they grumble." These words throw some light, by way of ill.u.s.tration at least, upon woman's place in China as respects freedom to mingle with the outside world. The s.e.x probably enjoys as much liberty as conditions justify. And yet keeping them from the world without does not tend to develop the most genial temperament; their faces do not evince cheerfulness or hope.

What is the att.i.tude of a Chinese husband toward his wife? Of course, she is regarded as his inferior; and, as a rule, she actually is.

Because of the limitations which from infancy have everywhere been thrown about her life, it could not be otherwise. When the girls must be married off to get rid of the craving of another mouth; and when wives are largely looked upon as but a means of rearing children, that these may do the pious duties in behalf of the ancestral dead, it could not be expected that the idea of the equality of the s.e.xes should ever be conceived.

In China, as elsewhere in the broad world, wives are often neglected.

From early Chinese literature, as well as from modern life, expressions of the wife's sad lament are heard. As one of the poets puts it in the mouth of a neglected spouse, whose husband comes not to her comfort:

"Cloudy the sky and dark--the thunders roll; Such outward signs well mark my troubled soul.

I wake, and sleep no more comes to my rest, His cause I sad deplore, in anguished breast."

Second marriages, though often made are not highly regarded in China.

Naturally love is less likely to spring up as in the earlier affiliation. The _yengo_, a species of wild goose is, among the Chinese, the emblem of love between the s.e.xes. This bird especially stands for strong and undying attachment. For it is said that when once its mate is dead, it never pairs again. For this reason an image of it is worshipped by the newly married couples of China. There is a popular saying among the Chinese that a second husband to a second wife are husband and wife so long as the poor supply holds out. When this fails the partners fly apart, and self is the care of each. While it would be entirely unjust not to recognize the presence of genuine love on the part of many a husband, yet a wife may be handled severely by her spouse if for any reason he may think her deserving of such treatment. This is more true of concubines, whose lot is indeed a hard one. Whenever there is in the household more than one wife, jealousy, bickering, strife, and plotting are almost certain. The _Shi King_ sets these forth in a little poem on the jealousy of a wife:

"When the upper robe is green, With a yellow lining seen, There we have a certain token Right is wronged and order broken."

The Chinese have a saying that it is impossible to be more jealous than a woman; and in the word for "jealous" there is an intended suggestion of another word of the same sound, but of different intonation, meaning "poisonous;" which play upon the word reminds one of the remark of the Hebrew sage that "jealousy is cruel as the grave."

The wife is not seen upon the streets with her husband. Nor does she, as a rule, eat with him. After the men of the family have finished their meals, the women take their turn at the board. Too little is the sympathy they get in their ailments; for generally scant is the attention paid to their suffering, and poverty often prevents a physician's care. Much, too, that goes for healing is hideously cruel and permeated with the wildest superst.i.tion.