But the important lesson which he taught me was that if one would be happy he must not raise his head above his neighbor’s.
“He who raises his head above the heads of others,” Mr. Kung said, “will sooner or later be decapitated.”
It was true in China as in other democratic nations that when a man became too famous, too successful, too powerful, mysterious forces went to work and the earth began to crumble under his pinnacle. The Chinese are a proud and envious people, as a nation and as individuals, and they do not love their superiors and never did, and the truth is they have never believed that their superiors could exist. This fact partly explains the present anti-Americanism, this and the attitudes of missionaries and traders and diplomats, all white men indeed, who considered themselves whether consciously or unconsciously superior to the Chinese, so that a smouldering fury has lived on in Chinese hearts for more than a century and this fury, which white men could not or would not recognize, is the chief reason why Chiang Kai-shek lost his country and why the Communists won it. Had he been wise enough he would have expressed boldly his own anti-Western feelings and had he done so he might have held the leadership. But he thought he could win by American force and this his people could not forgive him, and, sadly for us, Mao Tse-tung seized the opportunity that Chiang threw away, and the power of history today is turned against us. It is hard for Americans to believe that American charm, so warmly expressed in the ready smile and the outstretched hand, does not win the Chinese. What then can the American do? He must read history afresh. He must prove to the Asian that he is not to be confused with the past, of which he is relatively innocent, and therefore he must not be compelled to bear its burdens. American boys must not die because England once ruled India and in China won the Three Opium Wars and fastened a ruinous tax upon the people, or because an Englishman allowed Japan to stay in Manchuria, and so established a foothold for an imperial war. Nor should American people be asked to share the intolerable and ancient burdens of France in Indo-China. We shall have enough to do to prove to Asia that we are not as other white men have been.
Yet we are only relatively innocent, for in those days after 1900 when white armies punished the Old Empress so bitterly, when her palaces were looted and incalculable treasures stolen from Peking by soldiers and officers with equal greed, Americans were among the white men. And we did not heed the history being made, and so we could not understand and do not yet understand its dreadful fruit. After the storm was over—so strangely called in Western history The Boxer Rebellion, but rebellion against what ruler except the white man?—after the storm and after the defeat, the white men went back again to China without a lesson learned. They went back in complacency, thinking that by force they had taught the Chinese a lesson, so that never again would they rebel against the white man’s rule. We were to be allowed to come and go as we liked over the Chinese earth, our ships of merchandise and our men of war were to be permitted to sail the waters and dock at any port. Our missionaries were given the freedom to live where they wished, to open schools foreign in all they taught, to establish hospitals which practiced foreign medicine and surgery, and strangest of all, these missionaries were free to preach a religion entirely alien to the Chinese, nay, to insist upon this religion as the only true one and to declare that those who refused to believe would and must descend into hell. The affrontery of all this still makes my soul shrink.
It made me unhappy enough even in the days when Mr. Kung was my teacher. He explained it to me gently and being an intuitive and feeling child I remember one afternoon that I wept. We had only just come back from America and the year in my kindly grandfather’s house, and I wept because I knew that if Mr. Kung and my grandfather could meet and talk things over they would understand each other and agree together. But how could they meet when one lived in China and the other in America, and even if they could have met, what common language could they have spoken? And yet I knew and know to this day that could such men as they have met and could they have found a common language, and it did not matter whether this was English or Chinese, all that has happened need not have happened. Pearl Harbor would never have been, and the atomic bomb would not have fallen and American prisoners of war would not have come back wounded and dying from a Communist China, for Chinese would not have yielded to Communism had they known there was hope in the white men of the West. It was when the last hope died that the Chinese turned away from us in final despair. And we cut the last golden cord ourselves, in innocent ignorance, if ignorance can be innocent any more in this day and age.
All this in some dim foreseeing way I think I vaguely understood that day when I leaned-my forehead down upon the oval dining table in the mission house and sobbed because of what Mr. Kung had just told me. For what he said in his beautiful polished Peking Mandarin was something like this:
“It will be peaceful for you here again, Little Sister, but not for long. The storm is still rising and when it breaks, you must be far away from here. You must go to America and stay there and not come back, lest next time you be killed with all your kind.”
“There must be a next time?” I asked, terrified.
“Until justice is done,” he said gravely and with infinite pity.
And I could say nothing, for I knew that his ancestral home in Peking had been destroyed by German soldiers, men to whom the German Kaiser had given the imperial command in some such words as these: “Germans, so behave that forever when a Chinese hears the name of Germany he will quake with fear and run to save himself.” And the Germans had obeyed their Kaiser.
Yet as the days passed, I forgot my fears as a child forgets, and I still took comfort because we were Americans. Surely, I argued, my Chinese friends would see how different we were from other white people. For a long time it seemed they did perceive our difference. I can see now, looking back, how changed I myself was after the Boxer defeat. My worlds no longer interwove. They were sharply clear, one from the other. I was American, not Chinese, and although China was as dear to me as my native land, I knew it was not my land. Mine was the country across the sea, the land of my forefathers, alien to China and indifferent to the Chinese people.
I used often to ponder that indifference, child that I was, and I was not deceived in the eleven years I was to live between the outburst of the Boxer leaders and the one led by Sun Yat-sen, a young fiery Chinese who grew up in a southern village. Could it be indifference when clearly my parents had made real sacrifice in leaving their comfortable American homes and all the delights of a clean and fruitful countryside to live here and preach and teach their religion? They were deeply devoted to the Chinese we knew and indeed to all Chinese, and in greater or lesser degree so were all the missionaries. Few of them were selfish or lazy, and most of them in those days came from homes well above the average. And yet I knew intuitively that they were not in China primarily because they loved the people, even though during years they did learn to love a people naturally lovable. No, they were there, these missionaries, to fulfill some spiritual need of their own. It was a noble need, its purposes unselfish, partaking doubtless of that divine need through which God so loved the world that He sent His only begotten Son for its salvation. But somewhere I had learned from Thoreau, who doubtless learned it from Confucius, that if a man comes to do his own good for you, then must you flee that man and save yourself. And I was troubled when my father preached his doctrines and I wished he would be silent, content only to live what he preached, and so, lifted up, to draw men to him without words. And this I wished, knowing that my father would never have preached had he not felt it his duty, for he was the gentlest preacher any heathen could ever hear, avoiding all mention of hell fire and dwelling only upon the wonderful love of God, surpassing the love of man. But I could not bear preaching from any white man, knowing what white men had done in Asia, even as today in my own country I cannot go into a church and hear a white man preach when I know that were a black man to enter that church it is likely that n
o place could be found for him to sit and listen to the story of God’s love for all mankind, and so there is no seat for me, either, in such churches. And this is because I grew up in China, in one world and not of it, and belonging to another world and yet not of it.
Notwithstanding, they were good years in many ways for a child, and it was not every day that I pondered upon such large grave matters. And of course there was much that I did not know. I knew that the Old Empress was dead and so was the Young Emperor, but she had, before she died, once again declared a little child her successor, the small Pu Yi. We saw pictures of him sometimes in the papers, a plump baby with an astonished wooden little face above his stiff satin robe and sleeveless jacket. There was a Regent, but nobody seemed to care and life went on as usual apparently, and had it not been for the inescapable past, I might have been the same child. But I was not. For one thing, I was old enough now to read history for myself and I perceived that Chinese historians and English ones gave entirely different versions not only of the same events but of each other, and that each despised the other as a lesser breed, although neither knew what the other was.
Those were strange conflicting days when in the morning I sat over American schoolbooks and learned the lessons assigned to me by my mother, who faithfully followed the Calvert system in my education, while in the afternoon I studied under the wholly different tutelage of Mr. Kung. I became mentally bifocal, and so I learned early to understand that there is no such condition in human affairs as absolute truth. There is only truth as people see it, and truth, even in fact, may be kaleidoscopic in its variety. The damage such perception did to me I have felt ever since, although damage may be too dark a word, for it merely meant that I could never belong entirely to one side of any question. To be a Communist would be absurd to me, as absurd as to be entirely anything and equally impossible. I straddled the globe too young.
All this learning went on quite pleasantly and painlessly and I was aware of no particular insecurity and certainly of no frustrations and boredoms. Indeed I had a happy life, though my days would perhaps have seemed intolerably slow and boring to my children now, who do not love books as I have ever done, perhaps because their imaginations were not caught young, as mine was, by the visions of minds between covers. Perhaps Mr. Kung had something to do with that. I see him still as he arrived upon all fine afternoons, except on Sundays, and he could not come upon rainy days because his mother forbade it, lest he wet his feet and fall ill, and being a filial son he did not wish to cause her anxiety, and there was nothing strange to me in that, although Mr. Kung was nearly fifty and his mother seventy-two. She was his mother, was she not, and would be until she died, and the web that held the Chinese together as a people, solid and eternal, was the love and respect between the generations. “Honor thy father and thy mother that thy days may be long upon the land” is an Asian precept as well as a commandment.
And so Mr. Kung arrived punctually on fine afternoons at two o’clock, carrying his treasure of books wrapped in a soft old piece of black silk. This he unfolded but only when he had given greeting to me and received from me a suitable bow and salutation, after which I, too, could seat myself. Then only, I say, did he open the silk with tender care and bring forth the book which we might then be studying. For two hours we read and he expounded, not alone the past contained within the book, but also the relation of that past, however dim and distant, to the present and even to the future yet to come.
Thus it was from him in those days of my early youth that I learned the first axiom of human life, and it is that every event has had its cause, and nothing, not the least wind that blows, is accident or causeless. To understand what happens now one must find the cause, which may be very long ago in its beginning, but is surely there, and therefore a knowledge of history as detailed as possible is essential if we are to comprehend the present and be prepared for the future. Fate, Mr. Kung taught me, is not the blind superstition or helplessness that waits stupidly for what may happen. Fate is unalterable only in the sense that given a cause, a certain result must follow, but no cause is inevitable in itself, and man can shape his world if he does not resign himself to ignorance. Mr. Kung liked to quote also from the Christian Bible, partly, I imagine, to prove to me his liberal Confucian mind, and his favorite text was the one about reaping the whirlwind if one sowed the wind, and he reminded me often, in his gently lofty manner, that one could not expect figs from thistles.
When four o’clock came the lesson was over. He covered his tea bowl and wrapped the book again in the square of soft black silk and we rose and I bowed and he inclined his head, reminding me of tomorrow’s preparation and of a few mistakes I might have made. So we parted, I following him to the gate as a pupil should follow a teacher, and there standing until his swaying robes and black silk queue had disappeared.
It would still be years before the demands of revolution, smouldering under the surface of our everyday life, would cut the queue away as the last sign of servitude to the dying Manchu Empire. But Mr. Kung was dead by then, taking his queue with him to the grave, and what I made of those later days I had to make without him.
Meanwhile our life went on in strange and silent peace. I was too old by now to play in the pampas grass outside the gate, and my free time in the afternoons after Mr. Kung was gone was divided between our home and my friends in the small white community or among the Chinese we knew. I did not run down the hill any more to visit the women and girls in the valley farms. I was getting to be what was called “a big girl” and if my mother was not with me then my Chinese nurse accompanied me when I went outside the gate. She was far more strict than any mother and she pursed her wrinkled lips if I stopped to buy a sweet from a vendor or some bit of jewelry that took my fancy at a silversmith’s. The Chinese silver was beautiful, soft and pure, and the smiths carved it in delicate patterns in a bracelet or a heavy chain, or they twisted hair-fine wires into exquisite filigree as delicate as cobweb, and studded it with plum blossoms and butterflies inlaid with blue kingfisher’s feathers.
For the first time, during these post-Boxer years, I tried to find a few friends among people of my own race. I remember a sweet-faced, brown-eyed English girl whose father worked for the English Bible Society, a gentle creature with whom I could find no profound companionship, for she had lived the secluded, almost empty life of most white families, entirely unaware of the rich culture of the Chinese people. Her home was built upon a high and narrow hill which had once been an island in the restless Yangtse until the river receded from the city to gnaw away the opposite bank. I remember less of this English Agnes than I do of her English home and the entirely English garden which surrounded it. That bit of England created above the turmoil of a particularly poor and crowded Chinese slum taught me love for England, nevertheless. The father, dark-eyed and brown-bearded, always in rough tweeds, was as English as if he had never left his native land, and the mother, an impetuous Scotch woman, was untouched by any idea that she was surrounded by other human beings who were Chinese. In spite of my knowing that this was entirely wrong of them, I enjoyed the family, the two older sons, home only for the holidays from the English school in Chefoo, and the two girls, my friends, and a Wee Willie, as they called him, who died somewhere in those years and who always, in his fragile gentleness, reminded me of Tiny Tim and then, very late, a loud and robust English baby, a postscript of a child embarrassing the whole family by his birth. Each of them enchanted me in his own way and nothing was more delightful than to sit down at tea with them and to enjoy real English cheer on a chill winter’s afternoon, when the houses of my Chinese friends were damp and cold. For however reprehensible they were, I loved my English friends and never more than when we gathered in a little dining room stuffed with ugly English furniture, secondhand from Shanghai shops, and had an English tea. There was no dainty nonsense about that meal. It might have taken place in any honest middle-class family in London or in Glasgow. There were no silly sandwiches, no hint of le
ttuce or olives. The big rectangular table was covered with a solid white linen cloth, and upon this were set the silver-covered plates of hot scones and dishes of Australian butter and Crosse and Blackwell English strawberry jam. There was no puttering with pale Chinese tea. We had strong black Indian tea, stout Empire stuff, enriched with white sugar and proper English condensed milk. And when we had helped ourselves to scones, the plate was set on the hearth beside the black polished grate, wherein coals burned cheerfully, beneath a mantelpiece and an overmantel, a hideous structure of carved shelves reaching to the ceiling, whereon every shelf was crowded with bits of porcelain or painted glassware, not from China, but from various spots within the blessed British Isles—“Greetings from Brighton” (in gold upon pink), or “Hearty Good Wishes from Dundee.” Never mind, it was hideous but it was warm and cozy and friendly and in its hideous funny way I loved it. And after the scones, but not until the last bit of scone and jam was eaten, and one did not take butter and jam for the same scone, we had fresh poundcake or English raisincake and more and more cups of tea, poured for us by the comfortable Scotch mother who sat at the foot of the table and talked unendingly while she poured, cheerful chatter as guiltless of wit and wisdom as any charwoman’s, but amusing and kind, for all of that. And this good English tea was prepared in a dark little English kitchen by a thin Chinese man of years, who survived the harrying scolding of his foreign mistress and consoled himself by cheating her richly when he shopped, and learning meanwhile to cook so well that when the white folk departed, forever so far as he was concerned, he found a job as head cook for a famous war lord who had a fancy for foreign food. And we were served at table by a table boy who afterwards burned down the house in which we sat. But how were we to know such effects, when we did not know the causes that we made?
My Several Worlds: A Personal Record Page 7