An Australian in China by George Ernest Morrison (online e book reading TXT) 📕

On March 30th I reached Tak-wan-hsien, the day's stage having been seventy li (twenty-three and one-third miles). I was carried all the way by three chair-coolies in a heavy chair in steady rain that made the unpaved track as slippery as ice—and this over the dizzy heights of a mountain pathway of extraordinary irregularity. Never slipping, never making a mistake, the three coolies bore the chair with my thirteen stone, easily and without straining. From time to time they rested a minute or two to take a whiff of tobacco; they were always in good humour, and finished the day as strong and fresh as when they began it. Within an hour of their arrival all these three men were lying on their sides in the room opposite to mine, with their opium-pipes and little wooden vials of opium before them, all three engaged in rolling and heating in their opium-lamps treacly pellets of opium. Then they had their daily smoke of opium. "They were ruining themselves body and soul." Two of the men were past middle age; the third was a strapping young fellow of twenty-five. They may have only recently acquired the habit, I had no means of asking them; but those who know Western China will tell you that it is almost certain that the two elder men had used the opium-pipe as a stimulant since they were as young as their companion. All three men were physically well-developed, with large frames, showing unusual muscular strength and endurance, and differed, indeed, from those resurrected corpses whose fleshless figures, drawn by imaginative Chinese artists, we have known for years to be typical of our poor lost brothers—the opium-smoking millions of China. For their work to-day, work that few men out of China would be capable of attempting, the three coolies were paid sevenpence each, out of which they found themselves, and had to pay as well one penny each for the hire of the chair.

On arriving at the inn in Tak-wan-hsien my estimable comrade, one of the six surviving converts of Suifu, indicated to me that his cash belt was empty—up the road he could not produce a single cash for me to give a beggar—and pointing in turn to the bag where I kept my silver, to the ceiling and to his heart, he conveyed to me the pious assurance that if I would give him some silver from the bag he would bring me back the true change, on his honour, so witness Heaven! I gave him two lumps of silver which I made him understand were worth 3420 cash; he went away, and after a suspicious absence returned quite gleefully with 3050 cash, the bank, no doubt, having detained the remainder pending the declaration of a bogus dividend. But he also brought back with him what was better than cash, some nutritious maize-meal cakes, which proved a welcome change from the everlasting rice. They were as large as an English scone, and cost two cash apiece, that is to say, for one shilling I could buy twenty dozen.

Money in Western China consists of solid ingots of silver, and copper cash. The silver is in lumps of one tael or more each, the tael being a Chinese ounce and equivalent roughly to between 1400 and 1500 cash. Speaking generally a tael was worth, during my journey, three shillings, that is to say, forty cash were equivalent to one penny. There are bankers in every town, and the Chinese methods of banking, it is well known, are but little inferior to our own. From Hankow to Chungking my money was remitted by draft through a Chinese bank. West from Chungking the money may be sent by draft, by telegraph, or in bullion, as you choose. I carried some silver with me; the rest I put up in a package and handed to a native post in Chungking, which undertook to deliver it intact to me at Yunnan city, 700 miles away, within a specified time. By my declaring its contents and paying the registration fee, a mere trifle, the post guaranteed its safe delivery, and engaged to make good any loss. Money is thus remitted in Western China with complete confidence and security. My money arrived, I may add, in Yunnan at the time agreed upon, but after I had left for Talifu. As there is a telegraph line between Yunnan and Tali, the money was forwarded by telegraph and awaited my arrival in Tali.

There are no less than four native post-offices between Chungking and Suifu. All the post-offices transmit parcels, as well as letters and bullion, at very moderate charges. The distance is 230 miles, and the charges are fifty cash (1-1/4d.) the catty (1-1/3lb.), or any part thereof; thus a single letter pays fifty cash, a catty's weight of letters paying no more than a single letter.

From Chungking to Yunnan city, a distance of 630 miles, letters pay two hundred cash (fivepence) each; packages of one catty, or under, pay three hundred and fifty cash; while for silver bullion there is a special fee of three hundred and fifty cash for every ten taels, equivalent to ninepence for thirty shillings, or two-and-a-half per cent., which includes postage registration, guarantee, and insurance.

Tak-wan-hsien is a town of some importance, and was formerly the seat of the French missionary bishop. It is a walled town, ranking as a Hsien city, with a Hsien magistrate as its chief ruler. There are 10,000 people (more or less), within the walls, but the city is poor, and its poverty is but a reflex of the district. Its mud wall is crumbling; its houses of mud and wood are falling; the streets are ill-paved and the people ill-clad.

The City of Chaotong, with some remarks on its Poverty, Infanticide, Selling Female Children into Slavery, Tortures, and the Chinese Insensibility to Pain.

By the following day we had crossed the mountains, and were walking along the level upland that leads to the plain of Chaotong. And on Sunday, April 1st, we reached the city. Cedars, held sacred, with shrines in the shelter of their branches, dot the plain; peach-trees and pear-trees were now in full bloom; the harvest was ripening in the fields. There were black-faced sheep in abundance, red cattle with short horns, and the ubiquitous water-buffalo. Over the level roads primitive carts, drawn by red oxen, were rumbling in the dust. There were mud villages, poor and falling into ruins; there were everywhere signs of poverty and famine. Children ran about naked, or in rags. We passed the likin-barrier, known by its white flag, and I was not even asked for my visiting card, nor were my boxes looked into—they were as beggarly as the district—but poor carriers were detained, and a few cash unjustly wrung from them. At a crowded teahouse, a few miles from the city, we waited for the stragglers, while many wayfarers gathered in to see me. Prices were ranging higher. Tea here was 4 cash, and not 2 cash as hitherto. But even this charge was not excessive. In Canton one day, after a weary journey on foot through the crowded streets, I was taken to a five-storied pagoda overlooking the city. At the topmost story tea was brought me, and I drank a dozen cups, and was asked threepence in payment. I thought that the cheapest refreshment I ever had. Yet here I was served as abundantly with better tea at a charge compared with which the Canton charge was twenty-five times greater. Previously in this province the price I had paid for tea in comparison with the price at Canton was as one to fifty.

Early in the afternoon we passed through the south gate into Chaotong, and, picking our way through the streets, were led to the comfortable home of the Bible Christian Mission, where I was kindly received by the Rev. Frank Dymond, and welcomed as a brother missionary of whose arrival he had been advised. Services were ended, but the neighbours dropped in to see the stranger, and ask my exalted age, my honourable name, and my dignified business; they hoped to be able to congratulate me upon being a man of virtue, the father of many sons; asked how many thousands of pieces of silver I had (daughters), and how long I proposed to permit my dignified presence to remain in their mean and contemptible city.

Mr. Dymond is a Devonshire man, and that evening he gave me for tea Devonshire cream and blackberry jam made in Chaotong, and native oatmeal cakes, than which I never tasted any better in Scotland.

Chaotong is a walled Fu city with 40,000 inhabitants. Roman Catholics have been established here for many years, and the Bible Christian Mission, which is affiliated to the China Inland Mission, has been working here since 1887.

There were formerly five missionaries; there are now only two, and one of these was absent. The missionary in charge, Mr. Frank Dymond, is one of the most agreeable men I met in China, broad-minded, sympathetic and earnest—universally honoured and respected by all the district. Since the mission was opened three converts have been baptised, one of whom is in Szechuen, another is in Tongchuan, and the third has been gathered to his fathers. The harvest has not been abundant, but there are now six promising inquirers, and the missionary is not discouraged. The mission premises are built on land which cost two hundred and ninety taels, and are well situated not far from the south gate, the chief yamens, the temples, and the French Mission. People are friendly, but manifest dangerously little interest in their salvation.

At Chaotong I had entered upon a district that had been devastated by recurring seasons of plague and famine. Last year more than 5000 people are believed to have died from starvation in the town and its immediate neighbourhood. The numbers are appalling, but doubt must always be thrown upon statistics derived from Chinese sources. The Chinese and Japanese disregard of accuracy is characteristic of all Orientals. Beggars were so numerous, and became such a menace to the community, that their suppression was called for; they were driven from the streets, and confined within the walls of the temple and grounds beyond the south gate, and fed by common charity. Huddled together in rags and misery, they took famine fever and perished by hundreds. Seventy dead were carried from the temple in one day. Of 5000 poor wretches who crossed the temple threshold, the Chinese say that 2000 never came out alive. For four years past the harvests had been very bad, but there was now hope of a better time coming. Opportune rains had fallen, and the opium crop was good. More than anything else the district depends for its prosperity upon the opium crop—if the crop is good, money is plentiful. Maize-cobs last harvest were four times the size of those of the previous harvest, when they were no larger than one's finger. Wheat and beans were forward; the coming rice crop gave every hope of being a good one. Food was still dear, and all prices were high, because rice was scarce and dear, and it is