Although we Chinese do not divide our plays into comedies and tragedies there is frequently a good deal of humor on the Chinese stage; yet we have nothing in China corresponding to the popular musical comedy of the West. A musical comedy is really a series of vaudeville performances strung together by the feeblest of plots. The essence seems to be catchy songs, pretty dances, and comic dialogue. The plot is apparently immaterial, its only excuse for existence being to give a certain order of sequence to the aforesaid songs, dances, and dialogues. That, indeed, is the only object for the playwright's introducing any plot at all, hence he does not much care whether it is logical or even within the bounds of probability. The play-goers, I think, care even less. They go to hear the songs, see the dances, laugh at the dialogues, and indulge in frivolous frivolities; what do they want with a plot, much less a moral? Chinese vaudeville takes the form of clever tumbling tricks which I think are much preferable to the sensuous, curious, and self-revealing dances one sees in the West.
Although musical comedy, or, more properly speaking, musical farce, is becoming more and more popular in both Europe and America it is also becoming proportionately more farcical; although in many theaters it is staged as often as the more serious drama, in some having exclusive dominion; and although theater managers find that these plays draw bigger crowds and fill their houses better than any other, in the large cities running for over a year, I cannot help regarding this feature of theatrical life as so much theatrical chaos. It lacks culture, and is sometimes both bizarre and neurotic. I do not object to patter, smart give and take, in which the comical angles of life are exposed, if it is brilliant; neither have I anything to say against light comedy in which the ridiculous side of things is portrayed. This sort of entertainment may help men who have spent a busy day, crowded with anxious moments, and weighted with serious responsibilities, but exhibitions which make men on their way home talk not of art, or of music, or of wit, but of "the little girl who wore a little black net"
are distinctly to be condemned. Even the class who think it waste of time to think, and who go to the theater only to "laugh awfully", are not helped by this sort of entertainment. Such songs as the following, which I have culled from the 'Play Pictorial', a monthly published in London, must in time pall the taste of even the shallow-minded.
"Can't you spare a glance?
Have we got a chance?
You've got a knowing pair of eyes; When it's 2 to 1 It isn't much fun,"
This is what she soon replies:
"Oh, won't you buy a race-card, And take a tip from me?
If you want to find a winner, It's easy as can be When the Cupid stakes are starting, Your heads are all awhirl, And my tip to-day Is a bit each way On the race-card girl."
Yet this, apparently, is the sort of thing which appeals to the modern American who wants amusement of the lightest kind, amusement which appeals to the eye and ear with the lightest possible tax on his already over-burdened brain. He certainly cannot complain that his wishes have not been faithfully fulfilled. It may be due to my ignorance of English, but the song I have just quoted seems to me silly, and I do not think any "ragtime music" could make it worth singing. Of course many songs and plays in the music halls are such as afford innocent mirth, but it has to be confessed that there are other things of a different type which it is not wise for respectable families to take the young to see. I would not like to say all I think of this feature of Western civilization, but I may quote an Englishman without giving offense. Writing in the 'Metropolitan Magazine', Louis Sherwin says: "There is not a doubt that the so-called 'high-brow dancer' has had a lot to do with the bare-legged epidemic that rages upon the comic-opera stage to-day. Nothing could be further removed from musical comedy than the art of such women as Isadora Duncan and Maude Allen. To inform Miss Duncan that she has been the means of making nudity popular in musical farce would beyond question incur the lady's very reasonable wrath. But it is none the less true. When the bare-legged classic dancer made her appearance in opera houses, and on concert platforms with symphony orchestras, it was the cue for every chorus girl with an ambition to undress in public. First of all we had a plague of Salomes. Then the musical comedy producers, following their usual custom of religiously avoiding anything original, began to send the pony ballets and soubrettes on the stages without their hosiery and with their knees clad in nothing but a coat of whitewash (sometimes they even forgot to put on the whitewash, and then the sight was horrible). The human form divine, with few exceptions, is a devilish spectacle unless it is properly made up. Some twenty years from now managers will discover what audiences found out months ago, that a chorus girl's bare leg is infinitely less beautiful than the same leg when duly disguised by petticoats and things."
[1] In his discussion of actors, Wu Tingfang does not seem to be aware that the idealization of actors in the West is comparatively recent, and that historically, and even now in some parts of society, actors and the acting profession have been looked down upon in the West for many of the same reasons he gives for the same phenomenon in China.--A.
R. L., 1996.
[2] Wu Tingfang is quite correct to deplore this statement as a description of Chinese music. However, in all fairness, it is an accurate description of how a Western ear first hears CERTAIN types of Chinese music. After successive hearings this impression will fly away, but until then CERTAIN types are reminiscent of two alley-cats fighting in a garbage can. This is not meant as a degrading comment, any more so than Wu Tingfang's comments on opera. Some music is an acquired taste, and after acquirement, its beauty becomes not only recognizable but inescapable. Certain other types of Chinese music can easily be appreciated on the first hearing.--A. R. L., 1996.
Chapter 16. Conjuring and Circuses
After what I have said as to the position of the actor in China my readers will not be surprised at my saying that the performance of a conjuror should not be encouraged. What pleasure can there be in being tricked? It may be a great display of dexterity to turn water into wine, to seem to cut off a person's head, to appear to swallow swords, to escape from locked handcuffs, and to perform the various cabinet tricks, but cleverness does not alter the fact that after all it is only deception cunningly contrived and performed in such a way as to evade discovery. It appears right to many because it is called "legerdemain" and "conjuring" but in reality it is exactly the same thing as that by which the successful card-sharper strips his victims, viz., such quickness of hand that the eye is deceived. Should we encourage such artful devices? History tells many stories as to the way in which people have been kept in superstitious bondage by illusions and magic, and if it be now held to be right to deceive for fun how can it be held to have been wrong to deceive for religion?
Those who made the people believe through practising deception doubtless believed the trick to be less harmful than unbelief. I contend, therefore, that people who go to see conjuring performances derive no good from them, but that, on the contrary, they are apt to be impressed with the idea that to practise deception is to show praiseworthy skill. It is strange how many people pay money to others to deceive them. More than ever before, people to-day actually enjoy being cheated. If the tricks were clumsily devised and easily detected there would be no attraction, but the cleverer and more puzzling the trick the more eagerly people flock to see it.
Christian preachers and moralists could do well to take up this matter and discourage people from frequenting the exhibitions of tricksters.
There are doubtless many laws in nature yet undiscovered, and a few persons undoubtedly possess abnormal powers. This makes the cultivation of the love of trickery the more dangerous. It prevents the truth from being perceived. It enables charlatans to find dupes, and causes the real magician to be applauded as a legerdemainist. This is what the New Testament tells us happened in the case of Jesus Christ. His miracles failed to convince because the people had for a long time loved those who could deceive them cleverly.[1] The people said to him, "Thou hast a devil," and others warned them after his death saying, "That deceiver said while he was yet alive 'After three days I will rise again.'" When people are taught not only to marvel at the marvelous but to be indifferent to its falsehoods they lose the power of discrimination, and are apt to take the true for the false, the real for the unreal.
For an evening's healthy enjoyment I believe a circus is as good a place as can be found anywhere. The air there is not close and vitiated as in a theater; you can spend two or three hours comfortably without inhaling noxious atmospheres. It is interesting to note that the circus is perhaps the only form of ancient entertainment which has retained something of its pristine simplicity. To-day, as in the old Roman circuses, tiers of seats run round the course, which in the larger circuses is still in the form of an ellipse, with its vertical axis, where the horses and performers enter, cut away. But the modern world has nothing in this connection to compare with the Circus Maximus of Rome, which, according to Pliny, held a quarter of a million spectators. It is singular, however, that while the old Roman circuses were held in permanent buildings, modern circuses are mostly travelling exhibitions in temporary erections. In some respects the entertainment offered has degenerated with the change, for we have to-day nothing in the circus to correspond to the thrilling chariot races in which the old Romans delighted. I wonder that in these days of restless search for novelties some one does not re-introduce the Roman chariot race under the old conditions, and with a reproduction of the old surroundings. It would be as interesting and as exciting as, and certainly less dangerous than, polo played in automobiles, which I understand is one of the latest fads in the West. A modern horse-race, with its skill, daring and picturesqueness, is the only modern entertainment comparable to the gorgeous races of the Romans.
The exhibition of skillful feats of horsemanship and acrobatic displays by juvenile actors, rope-dancing, high vaulting and other daring gymnastic feats seen in any of our present-day circuses are interesting, but not new. The Romans had many clever tight-rope walkers, and I do not think they used the long pole loaded at the ends to enable them to maintain their equilibrium, as do some later performers. Japanese tumblers are very popular and some of their tricks clever, but I think the Western public would find Chinese acrobats a pleasant diversion. With practice, it would seem as if when taken in hand during its supple years there is nothing that cannot be done with the human body. Sometimes it almost appears as if it were boneless, so well are people able by practice to make use of their limbs to accomplish feats which astonish ordinary persons whose limbs are less pliable.
The trapeze gives opportunity for the display of very clever exhibition, of strength and agility; at first sight the gymnast would appear to be flying from one cross-bar to the other, and when watching such flights I have asked myself: "If a person can do that, why cannot he fly?" Perhaps human beings will some day be seen flying about in the air like birds. It only requires an extension of the trapeze "stunt".
Travelling in the air by means of airships or aeroplanes is tame sport in comparison with bird-like flights, whether with or without artificial wings.
There are many advantages in being able to travel in the air. One is a clear and pure atmosphere such as cannot be obtained in a railway car, or in a cabin on board a ship; another is the opportunity afforded of looking down on this earth, seeing it as in a panorama, with the people looking like ants. Such an experience must broaden the mental outlook of the privileged spectator, and enable him to guess how fragmentary and perverted must be our restricted view of things in general. There is, however, danger of using such opportunities for selfish and mischievous purposes. A wicked man might throw a bomb or do some other wicked nonsense just as some one else, who really sees things as they are and not as they seem to be, might employ his superior knowledge to benefit himself and injure his fellows; but the mention of the trapeze and its bird-like performers has diverted me from my theme.
I suppose that a reference to the circus would be incomplete which overlooked the clowns, those poor survivals of a professional class of jesters who played what appears to have been a necessary part in society in ruder days, when amusements were less refined and less numerous. The Chinese have never felt the need of professional foolers, and I cannot say that I admire the circus clown, but the intelligence which careful training develops in the horse, the dog, etc., interests me a good deal. An instance of this came under my own observation during a recent visit to Shanghai of "Fillis' Circus". Mr.
Fillis had a mare which for many years had acted the part of the horse of a highway robber. The robber, flying from his enemies, urges the animal beyond its strength, and the scene culminated with the dying horse being carried from the arena to the great grief of its master.
When this entertainment was given in Shanghai this horse--"Black Bess"--fell sick. A tonic was administered in the shape of the lively tune which the band always played as she was about to enter the arena and play her part as the highwayman's mare. The animal made pitiable attempts to rise, and her inability to do so apparently suggested to the intelligent creature the dying scene she had so often played. She lay down and relaxed, prepared to die in reality. The attendants, ignorant of the manner in which the horse had let herself go, tried to lift her, but in her relaxed condition her bowels split--Black Bess had acted her part for the last time.
[1] This is a rather unorthodox view, but nonetheless interesting, especially as it pertains to his following statements.--A. R. L., 1996.
Chapter 17. Sports
Perhaps in nothing do the Chinese differ from their Western friends in the matter of amusements more than in regard to sports. The Chinese would never think of assembling in thousands just to see a game played.
We are not modernized enough to care to spend half a day watching others play. When we are tired of work we like to do our own playing.
Our national game is the shuttlecock, which we toss from one to another over our shoulders, hitting the shuttlecock with the flat soles of the shoes we are wearing. Sometimes we hit with one part of the foot, sometimes with another, according to the rules of the game. This, like kite-flying, is a great amusement among men and boys.
We have nothing corresponding to tennis and other Western ball games, nor, indeed, any game in which the opposite sexes join. Archery was a health-giving exercise of which modern ideas of war robbed us. The same baneful influence has caused the old-fashioned healthful gymnastic exercises with heavy weights to be discarded. I have seen young men on board ocean-going steamers throwing heavy bags of sand to one another as a pastime. This, though excellent practice, hardly equals our ancient athletic feats with the bow or the heavy weight. Western sports have been introduced into some mission and other schools in China, but I much doubt if they will ever be really popular among my people. They are too violent, and, from the oriental standpoint, lacking in dignity. Yet, when Chinese residing abroad do take up Western athletic sports they prove themselves the equals of all competitors, as witness their success in the Manila Olympiad, and the name the baseball players from the Hawaiian Islands Chinese University made for themselves when they visited America. Nevertheless, were the average Chinese told that many people buy the daily paper in the West simply to see the result of some game, and that a sporting journalism flourishes there, i.e., papers devoted entirely to sport, they would regard the statement as itself a pleasant sport. Personally, I think we might learn much from the West in regard to sports. They certainly increase the physical and mental faculties, and for this reason, if for no other, deserve to be warmly supported. China suffers because her youths have never been trained to team-work. We should be a more united people if as boys and young men we learned to take part in games which took the form of a contest, in which, while each contestant does his best for his own side, the winning or losing of the game is not considered so important as the pleasure of the exercise. I think a great deal of the manliness which I have admired in the West must be attributed to the natural love of healthy sport for sport's sake.
Games honestly and fairly played inculcate the virtues of honor, candidness, and chivalry, of which America has produced many worthy specimens. When one side is defeated the winner does not exult over his defeated opponents but attributes his victory to an accident; I have seen the defeated crew in a boat race applauding their winning opponents. It is a noble example for the defeated contestants to give credit to and to applaud the winner, an example which I hope will be followed by my countrymen.
As an ardent believer in the natural, healthy and compassionate life I was interested to find in the Encyclopaedia Britannica how frequently vegetarians have been winners in athletic sports.[1] They won the Berlin to Dresden walking match, a distance of 125 miles, the Carwardine Cup (100 miles) and Dibble Shield (6 hours) cycling races (1901-02), the amateur championship of England in tennis (four successive years up to 1902) and racquets (1902), the cycling championship of India (three years), half-mile running championship of Scotland (1896), world's amateur cycle records for all times from four hours to thirteen hours (1902), 100 miles championship Yorkshire Road Club (1899, 1901), tennis gold medal (five times). I have not access to later statistics on this subject but I know that it is the reverse of truth to say, as Professor Gautier, of the Sarbonne, a Catholic foundation in Paris, recently said, that vegetarians "suffer from lack of energy and weakened will power." The above facts disprove it, and as against Prof. Gautier, I quote Dr. J. H. Kellogg, the eminent physician and Superintendent of Battle Creek Sanitarium in Michigan, U.S.A., who has been a strict vegetarian for many years and who, though over sixty years of age, is as strong and vigorous as a man of forty; he told me that he worked sixteen hours daily without the least fatigue. Mrs. Annie Besant, President of the Theosophical Society, is another example. I am credibly informed that she has been a vegetarian for at least thirty-five years and that it is doubtful if any flesh-eater who is sixty-five can equal her in energy. Whatever else vegetarians may lack they are not lacking in powers of endurance.
It is needless for me to say that hunting, or, as it is called, "sport", is entirely opposed to my idea of the fitness of things. I do not see why it should not be as interesting to shoot at "clay pigeons"
as to kill living birds; and why moving targets are not as suitable a recreation as running animals. "The pleasures of the chase" are no doubt fascinating, but when one remembers that these so-called pleasures are memories we have brought with us from the time when we were savages and hunted for the sake of food, no one can be proud of still possessing such tastes. To say that hunters to-day only kill to eat would be denied indignantly by every true sportsman. That the quarry is sometimes eaten afterward is but an incident in the game; the splendid outdoor exercise which the hunt provides can easily be found in other ways without inflicting the fear, distress, and pain which the hunted animals endure. It is a sad commentary on the stage at which humanity still is that even royalty, to whom we look for virtuous examples, seldom misses an opportunity to hunt. When a man has a strong hobby he is unable to see its evil side even though in other respects he may be humane and kind-hearted. Thus the sorry spectacle is presented of highly civilized and humane people displaying their courage by hunting and attacking wild animals, not only in their own native country but in foreign lands as well. Such personages are, I regret to have to add, not unknown in the United States.
The fact that hunting has been followed from time immemorial, that the ancient Egyptians, Assyrians, and Babylonians indulged in this pastime, does not make it any more suitable an occupation for us to-day. The good qualities of temper and patience which hunting demands are equally well developed by athletic sports. I understand that a good hunting establishment will cost as much as $10,000 (2000 Pounds) a year.
Surely those who can afford so much on luxuries could find a more refined amusement in yachting and similar recreations. To sail a yacht successfully in half a gale of wind, is, I should imagine, more venturesome, more exciting, and a pastime requiring a manifestation of more of the qualities of daring, than shooting a frightened animal from the safe retreat of the saddle of a trusty horse; and not even the hunt of the wild beast can equal in true sportsmanship a contest with the wind and the waves, for it is only occasionally that a beast shows fight because he is wounded, and even then man is well protected by his gun; but whether yachting or swimming the sportsman's attitude of watchfulness is uninterrupted. I fancy it is convention and custom, rather than conviction of the superiority of the sport, that has given hunting its pre-eminence. It is on record that four thousand years ago the ancient emperors of China started periodically on hunting expeditions. They thus sought relief from the monotony of life in those days; in the days of the Stuarts, in England, royalty found pleasure in shows which were childish and even immoral. Of course in barbarous countries all savages used to hunt for food. For them hunting was an economic necessity, and it is no slander to say that the modern hunt is a relic of barbarism. It is, indeed, a matter of surprise to me that this cruel practice has not ceased, but still exists in this twentieth century. It goes without saying that hunting means killing the defenseless, inflicting misery and death on the helpless; even if it be admitted that there is some justification for killing a ferocious and dangerous animal, why should we take pleasure in hunting and killing the fox, the deer, the hare, the otter, and similar creatures? People who hunt boast of their bravery and fearlessness, and to show their intrepidity and excellent shooting they go to the wilderness and other countries to carry on their "sport". I admire their fearless courage but I am compelled to express my opinion that such actions are not consistent with those of a good-hearted humane gentleman.
Still less excuse is there for the practice of shooting. What right have we to wantonly kill these harmless and defenseless birds flying in the air? I once watched pigeon shooting at a famous watering place, the poor birds were allowed to fly from the trap-holes simply that they might be ruthlessly killed or maimed. That was wanton cruelty; to reprobate too strongly such revolting barbarity is almost impossible.
I am glad to say that such cruel practices did not come under my observation during my residence in the States, and I hope that they are not American vices but are prohibited by law. No country, with the least claim to civilization, should allow such things, and our descendants will be astonished that people calling themselves civilized should have indulged in such wholesale and gratuitous atrocities. When people allow animals to be murdered--for it is nothing but murder--for the sake of sport, they ought not to be surprised that men are murdered by criminals for reasons which seem to them good and sufficient. An animal has as much right to its life as man has to his. Both may be called upon to sacrifice life for the sake of some greater good to a greater number, but by what manner of reasoning can killing for killing's sake be justified? Does the superior cunning and intellect of man warrant his taking life for fun? Then, should a race superior to humanity ever appear on the earth, man would have no just cause of complaint if he were killed off for its amusement. There formerly existed in India a "well-organized confederacy of professional assassins" called Thugs, who worshipped the goddess Kali with human lives. They murdered according to "rigidly prescribed forms" and for religious reasons. The English, when they came into power in India, naturally took vigorous measures to stamp out Thuggeeism; but from a higher point of view than our own little selves, is there after all so much difference between the ordinary sportsman and the fanatic Thuggee?
If there be, the balance is rather in favor of the latter, for the Thug at least had the sanction of religion, while the hunter has nothing to excuse his cruelty beyond the lust of killing. I do not understand why the humane societies, such as "The Society for the Prevention of Cruelty to Animals", are so supine in regard to these practices. The Chinese are frequently accused of being cruel to animals, but I think that those who are living in glass houses should not throw stones.
In this connection I would remark that birds are shot not only for pleasure and for their flesh, but in some cases for their plumage, and women who wear hats adorned with birds' feathers, do, though indirectly, encourage the slaughter of the innocent. Once a Chinese was arrested by the police in Hongkong for cruelty to a rat. It appeared that the rat had committed great havoc in his household, stealing and damaging various articles of food; when at last it was caught the man nailed its feet to a board, as a warning to other rats.
For this he was brought before the English Magistrate, who imposed a penalty of ten dollars. He was astonished, and pleaded that the rat deserved death, on account of the serious havoc committed in his house.
The Magistrate told him that he ought to have instantly killed the rat, and not to have tortured it. The amazed offender paid his fine, but murmured that he did not see the justice of the British Court in not allowing him to punish the rat as he chose, while foreigners in China were allowed the privilege of shooting innocent birds without molestation. I must confess, people are not always consistent.
The Peace Societies should take up this matter, for hunting is an imitation of war and an apprenticeship to it. It certainly can find no justification in any of the great world religions, and not even the British, or the Germans, who idolize soldiers, would immortalize a man simply because he was a hunter. From whatever point the subject be viewed it seems undeniable that hunting is only a survival of savagery.
[1] E. B., 9th ed., vol. 33, p. 649.