FOOTNOTES:

PART OF WEIHAIWEI CITY WALL(see p.47).

Photo by Fleet Surgeon C. M. Beadnell, R.N.THE AUTHOR AND TOMMIE ON THE QUORK'S PEAK(see p.397).(Summit of Mount Macdonald.)

It may be mentioned that in the Chronicles of Wên-têng and Weihaiwei the Japanese are never referred to except asWoorWo-jên, which literally means Dwarfs. This term was not current only among the unlettered classes: it was regularly employed in official documents and memorials intended for the inspection of the Shantung Provincial Government.[29]A great Chinese geographical work published in the tenth century of our era is even more uncomplimentary, for it states[30]that "since the later Han dynasty [which reigned from 25 to 220A.D.] the country [Japan] has been known as that of the Dwarf-slave country," and it gives details as to the tribute said to have been paid by Japan to China for a period of many centuries.

The new defensive measures taken by the Government consisted in the establishment of Military Districts (Wei)[31]at various strategic points round the coast of Shantung. Of these Districts Weihaiwei was one and Ch'êng Shan was another. These twoWeiwere created in 1398, thirty years after the establishmentof the Ming dynasty. The carrying out of the project was entrusted to two high officials, one of whom took up his temporary residence on Liukungtao. A wall was built a few years later (1403) round the village of Weihai, the modern Weihaiwei "city," and the headquarters of Ch'êng-shan-wei, known to us as the town of Jung-ch'êng, was similarly raised to the dignity of a walled city. Military colonies—that is, bands of soldiers who were allowed to take up agricultural land and to found families—were brought into every Wei under the command of various leaders, the chief of whom were known aschih-hui. This title, generally applied to the chiefs of certain non-Chinese tribes, was in many cases hereditary. Even in Weihai, Ning-hai and Ch'êng-shan thechih-huiwere petty military chieftains rather than regular military officers. There were other commanders known asli ssŭ,ch'ien-huandpai-hu,[32]all of which titles—being generally applied to petty tribal chiefs—were probably selected in order to emphasise the two facts that the Wei system was extraneous to the general scheme of Chinese civil and military administration and that the officers of a Wei were not only soldiers but also exercised a general jurisdiction, civil as well as military, over the affairs of the Wei and its soldier-colonists.

The Chinese Government has always done its best, in the interests of peace and harmony and general good order, to inculcate in the minds of its subjects a reverence for civil authority. Hence, besides appointing a number of military officials whose enthusiasm for their profession might lead them to an exaggerated notion of the dignity of the arts of war, the Government also appointed aJu Hsüeh, or Director of Confucian studies, such as existed in every civilmagistracy. To render the ultimate civil control more effective the Wei were at first regarded as nominally under the civil jurisdiction of the appropriate magistracies: Weihaiwei thus remained an integral part of Wên-têng Hsien. A change was made apparently on the recommendation of the magistrate of Wên-têng himself, who pointed out the failure of the joint-administration of Hsien and Wei and said that "the existing system whereby the Magistracy controls the Wei is much less convenient than a system whereby each Wei would look after itself"—subject of course to the ultimate control of the higher civil authorities. From the year 1659, then, that is sixty-one years after the first establishment of the Wei system, Hsien and Wei were treated as two entirely separate jurisdictions, neither having any authority over the other. This was the system that remained in force from that time onward until the final abolition of the Wei in 1735.

The main object in establishing these Wei was, as we have seen, to provide some effective means of repelling the persistent attacks of Japanese raiders. In this object the authorities appear to have been only moderately successful. "When the sea-robbers heard of what had been done," says one exultant writer, "they betook themselves a long way off and dared not cast any more longing looks at our coast; and thus came peace to hundreds and thousands of people. No more intermittent alarms and disorders, no more panics and stampedes for the people of Weihai!" This view of the situation was unduly rosy, for in the fourth year of the reign Ming Yung Lo (1406)—only eight years after the creation of the several Wei—the Japanese (Wo k'ou, "Dwarf-pirates") effected a landing at Liukungtao, and additional troops had to be summoned from long distances before they could be expelled. Two years later—as if to show their contempt for one Wei after another—they landed in force at Ch'êng-shan, and though they did not succeed in capturing the new walled city of Ch'êng-shan-weithey overwhelmed the garrisons of two neighbouring forts. These daring raids resulted in an increase and reorganisation of the troops attached to each Wei, and in the appointment of an officer with the quaint title of "Captain charged with the duty of making preparations against the Dwarfs." Henceforward the forts under each Wei were known as "Dwarf-catching Stations," while the soldiers were "Dwarf-catchers." It is not explained what happened to the Dwarfs when caught, but there is no reason to suppose they were treated with undue leniency. It is perhaps well for the self-respect of the Chinese that the Wei establishments had been abolished long before the capture of Weihai by the Japanese in 1895, otherwise the Catchers would have found themselves in the ignoble position of the Caught.

We have seen that the city wall of Weihaiwei was first built in 1403. The troops were stationed within the city and also in barracks erected at the various beacon-posts and forts which lined the coast to east and west, but considerable numbers in times of peace lived on their farms in the neighbourhood and only took up arms when specially summoned. The official quarters of the commandant of the Wei—the principalchih-hui—were in the yamên which is now the residence of the Chinese deputy-magistrate. The number of troops under his charge seems to have varied according to the exigencies of the moment, but it is recorded that Weihaiwei was at first (at the end of the fourteenth century) provided with a garrison of two thousand soldiers, which number was gradually increased. The area of the Wei—including the lands devoted to direct military uses and those farmed by the military colonists—was probably considerably less than one hundred square miles in extent, and embraced a part of the most northerly (peninsular) portion of the territory now administered by Great Britain.

It was not only from foreign "barbarians" that theinhabitants of Wên-têng had to fear attack. Their own lawless countrymen were sometimes no less daring and ruthless than the Japanese. Those that came by sea were, indeed, foreigners in the eyes of the people of Shantung, for most of them came from the provinces south of the Yangtse and spoke dialects quite incomprehensible in the north. During the Chia-ching period (1522-66) a Chinese pirate named Wang Hsien-wu seized the island of Liukung, within full view of the soldiers of the Wei, and maintained himself there with such ease and comfort that he built fifty-three houses for his pirate band and took toll of all junks that passed in and out of the harbour. He was finally dislodged by a warlike Imperial Censor, who after his main work was accomplished made a careful survey of the arable land of the island and had it put under cultivation by soldier-farmers. This useful work was again pursued with energy rather more than half a century later, when in 1619 the prefect T'ao Lang-hsien admitted a few immigrants to the island and enrolled them as payers of land-tax. With a view to their better protection against further sudden attacks from pirates he established on the island a system of signal-beacons.

The last year or two of the Ming dynasty (1642-3) was a troublous and anxious time for all peace-loving Chinese. The events that led to the expulsion of the Mings and the establishment of the present (Manchu) dynasty on the Chinese throne are too well known to need detailed mention. A great part of the Empire was the prey of roving bands of rebels and brigands, one of whom—a remarkable adventurer named Li Tzŭ-ch'êng—after repeatedly defeating the imperial troops finally made himself master of the city of Peking. The last Emperor of the Ming dynasty, overwhelmed with shame and grief, hanged himself within the palace grounds. The triumph of Li was short-lived, for the warlike tribes of Manchuria, readily accepting an invitation from the Chinese imperialistcommander-in-chief to cross the frontier and drive out the presumptuous rebels, soon made themselves supreme in the capital and in the Empire. The condition of the bulk of the Chinese people during this time of political ferment was pitiable in the extreme. Military leaders, unable to find money to pay their troops, neither could nor would prevent them from committing acts of pillage and murder. Bands of armed robbers, many of them ex-soldiers, roamed over the land unchecked, leaving behind them a trail of fire and blood.

Confining our attention to the districts with which we are specially concerned, we find that a band of brigands took by assault the walled city of Ch'êng-shan, while at Weihaiwei the conduct of the local troops was so disorderly that civilians with their wives and families had to abandon their fields and homes and flee for refuge to the tops of hills.[33]Thechih-huiin command of the local Wei at this momentous time, coming to the conclusion that the dynasty was tottering and that the seals of office issued by the Ming Emperors would shortly bring disaster on their possessors, deserted his post and sought a dishonoured refuge at home. It was not for several years afterwards that the distracted people of Weihaiwei, or such of them as had survived the miseries of those terrible days, once more found themselves in possession of their ancestral farms and reasonably secure from rapine and outrage.

The strong rule of the early Ta Ch'ing Emperors (the Manchu dynasty) had its natural effect throughout the whole country. Law-abiding folk enjoyed the fruits of their industry without molestation, while robbers and pirates found their trade both more dangerous and less profitable than in the good old days of political disorder. Yet it was not to be supposed that even the great days of K'ang Hsi and his two remarkable successors were totally unmarked by occasional troubles for the people of so remote and exposed a section of the Empire as north-eastern Shantung. The year 1703, say the local annals, was a disastrous one, for floods in spring and a drought in summer were followed in autumn by the arrival at Weihaiwei of shiploads of Chinese pirates. Soldiers from the neighbouring camps of Ning-hai, Fu-shan (Chefoo) and Wên-têng had to be sent for to assist the local garrison in beating them off. Nine years later, on the seventeenth day of the tenth month, pirates arrived at the island of Chi-ming,[34]whereupon a great fight ensued in which a brave and distinguished Chinese commander lost his life.

An important year for the districts we are considering was 1735. For some years previous to this the question of the abolition of the various Wei and amalgamating them with the appropriate Hsien had been eagerly discussed in civil and military circles. The question was not, indeed, one of dismantling fortifications or denuding the place of troops: these, it was reluctantly recognised, were a permanent necessity. The disputed point was merely one of jurisdiction and organisation. As we have seen, the Wei were something quite exceptional in the Chinese administrative system; the creation of districts under direct military control, free from any interference on the part of the civil magistrates, had been in Chinese eyes a dangerous departure from the traditional administrative practice of past ages and could not be justified except as a temporary measure, which, being bad in principle, should only be resorted to under pressure of abnormal conditions. Several of the memorials and despatches written for and against the retention of the Wei are preserved in the printed Annals of the districts concerned. The matter was considered of such grave importance that a provincial governor and a governor-general were separately sent by the central Government to inquire into local conditions at the north-eastern peninsula and to prepare detailed reports on the problems of administration and defence. The end of it all was that in 1735 the several Wei were abolished: Weihaiwei resumed its old place within the magistracy of Wên-têng, while the Promontory Wei of Ch'êng-shan was converted into a new magisterial district under the name of Jung-ch'êng Hsien. Similar fates befell the other Wei of eastern Shantung, such as Ching-hai, Ta-sung and Ning-hai. The boundary of Jung-ch'êng was placed as far west as the villages of Shêng-tzŭ and Ch'iao-t'ou,[35]and therefore, as we have seen, the territory temporarily administered by Great Britain contains portions of both Wên-têng and Jung-ch'êng districts.

In most magisterial districts which include seaports or large market-centres there are certain small officials styledhsün-chienwho reside at such places and carry on the routine and minor duties of civil government and police administration on behalf and under the authority of the district-magistrates. Ahsün-chienin fact presides over what may be called a sub-district and acts as the magistrate's deputy. Before Weihai ceased to be a Wei an official of this class resided near what was then the northern boundary of the Wên-têng magistrate's jurisdiction, namely at a place called Wên-ch'üan-chai. When the Wei was absorbed in the Wên-têng district in 1735 and the boundaries of that district were thus made to include all the land that lay to the north, the sub-district of Wên-ch'üan-chai was abolished, and a new sub-district created at Weihai with headquarters at Weihai city. The lasthsün-chienof Wên-ch'üan-chai became the firsthsün-chienof Weihai, and the former place sank at once into the position of an ordinary country village. Wên-ch'üan-chai must not be confused with Wên-ch'üan-t'ang, the headquarters of theSouth Division of the territory under British rule;[36]the two places are several miles apart, though both at present fall within the magisterial jurisdiction of the British District Officer. It is interesting to note that Wên-ch'üan-t'ang itself was long ago—probably before the days of the Ming dynasty—the seat of a military official, the site of whose yamên is still pointed out by the people of the locality. The lasthsün-chienof Wên-ch'üan-chai, who was transferred to Weihai city, was a man of such excellent reputation that his name is remembered with respect to this day. The people of the neighbourhood still repeat a well-known old rhyme which he was fond of impressing upon their ancestors' minds:

"Shan yü shan paoO yü o paoJo shih pu paoShih-ch'ên wei tao."

This being translated means:

"Happiness is the reward of virtue; misery is the reward of wickedness. If virtue and wickedness have not brought their due recompense it is only because the time has not yet come."

This man, whose name was Yang, is said to have been so upright and clean-handed an official that when he was relieved of office he found himself without funds sufficient to take him home to his native place, which was a long way off. However, being connected by marriage with the Li family of Ai-shan-ch'ien,[37]he took up his residence with them and there spent the remainder of his life. He was buried in the graveyard of the Li family, where his tomb is still to be seen.

The abolition of the Wei necessitated military changes of some importance, but the descendants of the old military colonists remained where they were and kept possession of their lands. The only difference to them was that their names as land-holders were now enrolled in the ordinary civil registers instead of in separate military registers. Thechün ti(military lands) becamemin ti(civilian lands) and the payment of land-tax was substituted for military service.

The country appears to have remained unmolested by external foes until 1798, when a fleet of pirate-junks made its appearance with the usual disagreeable results. The years 1810-11 were also bad years for the people, as the eastern part of the province was infested with bands of roving brigands—probably poor peasants who, having been starved out of house and home by floods and droughts and having sold all their property, were asserting their last inalienable right, that of living. Whatever their provocation may have been, it appears from the local records that during the two years just mentioned their daring robberies caused the temporary closing of some of the country-markets. The robbers went about in armed bands, each consisting of seventy or eighty men, and complaints were openly made that the officials would take no active steps to check these disorderly proceedings because the yamên-runners—the ill-paid or unpaid rabble of official underlings by whom Chinese yamêns are infested—were in league with the robbers and received a percentage of the booty as "hush-money." The usual method of attack adopted by the miscreants was to lurk in the graveyards—where in this region there is always good cover—and lie in wait for unprotected travellers. Unlike the Robin Hoods and Dick Turpins of England they shrank not from robbing the poor, and they spared neither old woman nor young child.

Human enemies were not the only adverse forces with which the much-harried peasant of Weihaiwei had to contend. Famine, drought, earthquake, pestilence, all had their share in adding to his sorrows. Sometimes his crops were destroyed by locusts;sometimes his domestic animals became the prey of wild beasts. We find from the Annals that the first visit of British war-vessels to Weihaiwei, which occurred in 1816,[38]synchronised with a period of great misery: famines and epidemics in 1811 and 1812 had been followed by several years of agricultural distress; and during the years from 1813 to 1818 a new scourge visited the people in the shape of packs of ravenous wolves. The officers and men of theAlcesteandLyramight have had the pleasure, had they only known it, of joining in the wolf-hunts organised by the local officials.

The published chronicles do not carry us further than the middle of the nineteenth century, though the yamêns of Wên-têng and Jung-ch'êng possess all the information necessary for the production of new up-to-date editions of their local histories as soon as the higher provincial authorities issue the necessary orders. A new edition of theT'ung Chih, the general Annals and Topography of the whole Province of Shantung, is at present in course of preparation at the capital; and to this work each of the magistracies will be required to contribute its quota of information. If the work is brought up to recent times it will be interesting to read its account of the war with Japan in 1894-5, and of the capture of Weihaiwei. Before the outbreak of that war the fortifications of Weihaiwei had been entirely reconstructed under the direction of European engineers. It was not, however, so strong a fortress as Port Arthur, upon which six millions sterling had been spent by the Government, and which was regarded by the Chinese as impregnable. Yet Port Arthur fell to the victorious Japanese after a single day's fighting, whereas Weihaiwei, vigorously attacked by land and sea, did not capitulate till three weeks after the Japanese troops had landed (on January 20, 1895) at the Shantung Promontory.

FOOTNOTES:[20]A writer in theHistorians' History of the World, published byThe Times(see vol. xxiv. p. 683), says of the Chinese, that "up to the advent of Europeans in the sixteenth centuryA.D.their records are untrustworthy." This is an erroneous and most extraordinary statement. The Chinese possessed valuable and, on the whole, reliable records centuries before a single one of the modern States of Europe had begun even to furnish material for history, far less produce trustworthy historical records of its own.[21]This story is related in that ancient book of marvels theShan Hai Ching("Hill and Sea Classic"). The princess is there said to have been the daughter of the mythical Emperor Shên-nung (twenty-eighth centuryB.C.). As aching wei, the princess is said to have had a white bill and red claws and to have been in appearance something like a crow.[22]See Legge'sChinese Classics, vol. iii. pt. 1. pp. 18 and 102-3.[23]Ten was a sort of mystic number with the ancient Chinese. Lao Tzŭ, the "Old Philosopher," for instance, is supposed to have had ten lines on each hand and ten toes on each foot.[24]These superstitions, which are treated seriously in theShan Hai Ching, are referred to in theLun Hêngof Wang Ch'ung, a writer of the first centuryA.D.Wang Ch'ung decided that the ten suns could not have been real suns, for if they had been in a Hot Water Abyss they would have been extinguished, because water puts out fire; and if they had climbed a tree their heat would have scorched the branches! (See Forke's transl. ofLun Hêng, Luzac & Co: 1907, pp. 271seq.)[25]See Legge'sChinese Classics, vol. iii. pt. 1. pp. 18-23.[26]Ibid., vol. iii. pt. 1. pp. 162seq.[27]TheShan Hai Chingmentions an island in the Wên-têng district, off the south-east coast, called Su-mên-tao, which still bears that name; and describes it asjih yüeh so ch'u—"the place where the sun and moon rise." This part of the ocean, though not the island itself, is visible from the sandy strip mentioned in the text.[28]See theT'ai Ping Huan Yü Chi(chüan 20).[29]The offensive appellation is preserved to this day in the name of a small island 120lisouth-west of the Shantung Promontory, known as Dwarfs' Island. The term is still frequently used by the people, and it often occurred in formal petitions addressed to my own Court until I expressly forbade, under penalty, its further use.[30]T'ai P'ing Huan Yü Chi, 174thchüan, pp. 3seq.[31]See pp.12seq.[32]For notices concerning thech'ien-huandpai-huof the tribes of far-western China at the present day, see the author'sFrom Peking to Mandalay(John Murray: 1908), pp. 172, 176, 190, 425-7, 429.[33]See p.31.[34]See p.25.[35]See pp.14,98.[36]See p.98.[37]This is a village in British territory near Ai-shan Miao, a temple described on pp. 385-6.[38]See p.1.

[20]A writer in theHistorians' History of the World, published byThe Times(see vol. xxiv. p. 683), says of the Chinese, that "up to the advent of Europeans in the sixteenth centuryA.D.their records are untrustworthy." This is an erroneous and most extraordinary statement. The Chinese possessed valuable and, on the whole, reliable records centuries before a single one of the modern States of Europe had begun even to furnish material for history, far less produce trustworthy historical records of its own.

[21]This story is related in that ancient book of marvels theShan Hai Ching("Hill and Sea Classic"). The princess is there said to have been the daughter of the mythical Emperor Shên-nung (twenty-eighth centuryB.C.). As aching wei, the princess is said to have had a white bill and red claws and to have been in appearance something like a crow.

[22]See Legge'sChinese Classics, vol. iii. pt. 1. pp. 18 and 102-3.

[23]Ten was a sort of mystic number with the ancient Chinese. Lao Tzŭ, the "Old Philosopher," for instance, is supposed to have had ten lines on each hand and ten toes on each foot.

[24]These superstitions, which are treated seriously in theShan Hai Ching, are referred to in theLun Hêngof Wang Ch'ung, a writer of the first centuryA.D.Wang Ch'ung decided that the ten suns could not have been real suns, for if they had been in a Hot Water Abyss they would have been extinguished, because water puts out fire; and if they had climbed a tree their heat would have scorched the branches! (See Forke's transl. ofLun Hêng, Luzac & Co: 1907, pp. 271seq.)

[25]See Legge'sChinese Classics, vol. iii. pt. 1. pp. 18-23.

[26]Ibid., vol. iii. pt. 1. pp. 162seq.

[27]TheShan Hai Chingmentions an island in the Wên-têng district, off the south-east coast, called Su-mên-tao, which still bears that name; and describes it asjih yüeh so ch'u—"the place where the sun and moon rise." This part of the ocean, though not the island itself, is visible from the sandy strip mentioned in the text.

[28]See theT'ai Ping Huan Yü Chi(chüan 20).

[29]The offensive appellation is preserved to this day in the name of a small island 120lisouth-west of the Shantung Promontory, known as Dwarfs' Island. The term is still frequently used by the people, and it often occurred in formal petitions addressed to my own Court until I expressly forbade, under penalty, its further use.

[30]T'ai P'ing Huan Yü Chi, 174thchüan, pp. 3seq.

[31]See pp.12seq.

[32]For notices concerning thech'ien-huandpai-huof the tribes of far-western China at the present day, see the author'sFrom Peking to Mandalay(John Murray: 1908), pp. 172, 176, 190, 425-7, 429.

[33]See p.31.

[34]See p.25.

[35]See pp.14,98.

[36]See p.98.

[37]This is a village in British territory near Ai-shan Miao, a temple described on pp. 385-6.

[38]See p.1.

Since February 1895 Weihaiwei has never been out of the hands of a foreign Power. At the conclusion of the war the place was retained in the hands of the Japanese as security for the due fulfilment of the conditions of peace. Then followed the concerted action of the three States of Germany, Russia and France to rob Japan of some of the fruits of her victory. The moving spirit in this coalition was Russia, who ousted Japan from Port Arthur and took possession of it herself. As a result of this manœuvre Great Britain demanded that Weihaiwei should be "leased" to her "for as long a period as Port Arthur remains in the occupation of Russia." It may be noted that the original "lease" of Port Arthur by China to Russia was for twenty-five years, which period will not elapse till 1923. Another almost simultaneous attack on Chinese integrity was made by Germany, whose long-sought opportunity of establishing herself on the coast of China was thrust in her way by the murder of two of her missionaries in Shantung. (Is it to be wondered at that the Chinese have at times regarded European missionaries as the forerunners of foreign armies and warships, in spite of the missionary's assertion that he is the apostle of universal love and has come to preach the Golden Rule?)

The Chinese in Shantung have a strange tale to tell of the murder of those German missionaries. They say the outrage had its origin in the kidnapping of a woman by an employee in a certain Chinese yamên. She had influential connexions, who promptly demanded her restitution. The kidnapper had the ear of the magistrate, who, turning a deaf ear to his petitioners, or professing to know nothing about the matter, took no action. The woman's relations then devoted their energy to bringing ruin upon the magistrate; and after long consultations decided that the surest and quickest method of doing so would be by killing the two local missionaries. This, they knew, would infallibly be followed by a demand from the foreign Government concerned for the magistrate's degradation and punishment. They had no grudge whatever against the missionaries, and merely regarded their slaughter as a simple means to a much-desired end. They carried out their plan with complete success, and the magistrate's ruin was the immediate result; but a further consequence, unforeseen by the murderers, was that "His Majesty the Emperor of China, being desirous of promoting an increase of German power and influence in the Far East," leased to His Majesty the German Emperor the territory of Kiaochou. Needless to say, an increase of the power and influence of any great European Power in the eastern hemisphere was, very naturally, the last thing to be desired by the Chinese Emperor and his people. It seems a pity that modern civilised States have not yet devised some means of putting an end to the ignoble warfare that is continually waged by the language of diplomacy against the language of simple truth.

The reader may be interested in some illustrations of the manner in which the Chinese official chronicler arranges, in chronological order, his statements of conspicuous local events. The following lists of occurrences with their dates (which are merely selectionsfrom the available material) are translated direct from the Chinese Annals of Weihaiwei, Wên-têng, Jung-ch'êng, and Ning-hai. A few of the meteorological and astronomical details are of some interest, if their meaning is not always obvious. With regard to the comets, I have made no attempt at exact verification, though the comet of 1682 was evidently Halley's, which is occupying a good deal of public and scientific attention at the present time. That of 1741 may have been either Olbers's or Pons's, and that of 1801 was perhaps Stephan's. But these are points which are best left to the man of science. The Chinese dates are in all cases converted into the corresponding dates of the Christian era.

Han Dynasty.

40B.C.A singularly successful year in the wild-silk industry, owing to the abundance of silk produced by the silk-worms at Mou-p'ing Shan.

Chin Dynasty.

353A.D.(about January). The planet Venus crossed the orbit (?) of the planet Mars and passed over to the west. [This appears to be unintelligible.]386 (about July). The planet Jupiter was seen in the daytime in the west.

353A.D.(about January). The planet Venus crossed the orbit (?) of the planet Mars and passed over to the west. [This appears to be unintelligible.]

386 (about July). The planet Jupiter was seen in the daytime in the west.

T'ang Dynasty.

841. In the autumn, hailstorms destroyed houses and ruined crops.

Sung Dynasty.

990. Great famine.

Yüan Dynasty.

1295-6. Floods.1297. Seventh moon. Great famine. [The Chinese year begins a month or more later than theEuropean year. The word "moon" is used as an indication that the month is the lunar month, which alone is recognised in China.]1330. Great famine.1355. Locusts destroyed crops.

1295-6. Floods.

1297. Seventh moon. Great famine. [The Chinese year begins a month or more later than theEuropean year. The word "moon" is used as an indication that the month is the lunar month, which alone is recognised in China.]

1330. Great famine.

1355. Locusts destroyed crops.

Ming Dynasty.

1408. Earthquake, with a noise like thunder.1506. Seventh moon, sixth day. Great floods, both from sky and ocean. Crops destroyed and soil impregnated with salt.1511. Wandering brigands entered the district. Hearing the sound of artillery, they fled.1512. Third moon, thirteenth day. The bell and the drum in the temple of Ch'in Shih Huang-ti on Ch'êng-shan[39]sounded of their own accord. Immediately afterwards, the temple was destroyed by fire, but the images remained intact. On the same day a band of roving robbers entered Wên-têng city.1513. A flight of locusts darkened the sun.1516. Drought and floods. No harvest.1518. Famine and starvation.1546. Floods. Ninth moon, second day: a hailstorm and an earthquake, with a noise like thunder.1548. Great earthquake. Countless dwelling-houses overthrown.1556. Between five and six in the morning of the twenty-ninth day of the twelfth moon (early in 1556) the sun produced four parhelia (mock-suns) of great brilliance. The northern one was especially dazzling. [The appearance of four parhelia was regarded as unusual enough to merit special mention, but old inhabitants of Weihaiwei say that two "sun's ears," as they are called, are comparatively often seen at sunrise. According to the local folk-lore, a single "ear" on the left side of the sun betokens high winds, while a single "ear" on the right foretells rain. If "ears" appear on both left and right, splendid weather for the farmers is to be expected.]1570. Floods. All crops destroyed and houses flooded.1576. Third moon, twenty-seventh day. Tremendous storm of wind and rain, and ruin of young crops.1580. Landslips on the hills.1585. Great famine.1597. Earthquake and rumbling noise. From this year to 1609 there were no good harvests.1613. Seventh moon, seventh day. At noon a black vapour came up from the north-east. There was a fierce wind and a great fall of rain. In the autumn there was a drought.1615. A plague of locusts, resulting in the destruction of the crops.1616. In spring, a great famine. Men ate human flesh. Free breakfasts were provided by the district-magistrate of Wên-têng, Chang Chiu-ching, and by thechih-huiof Weihaiwei, T'ao Chi-tsu, whereby thousands of lives were saved.1620. Seventh moon, eighth day. A great storm, which tore up trees and destroyed houses. Many people crushed to death. Ninety-six junks wrecked on the coast and over one hundred men drowned.1621. Fourth moon, eighteenth day. A rumour was spread that pirates had landed on the coast. Many people were so terrified that they fled to a distance of 800li, and trampled each other under foot in their efforts to escape. It was a false rumour. In the autumn there was an earthquake.1622. Locusts.1623-5. Three years of excellent harvests.1626. Fifth moon: storm with hailstones as big ashens' eggs. Intercalary sixth moon: floods and destruction of crops. Seventh moon: great storm that uprooted trees.1639. Locusts darkened the sky. Famine.1640. Drought. Famine.1641. Great famine. More than half the people perished. Men ate human flesh. Six hundred taels of money were given by the officials of Ning-hai to relieve the people of that district.1642-3. No harvests. Country pillaged by robbers.

1408. Earthquake, with a noise like thunder.

1506. Seventh moon, sixth day. Great floods, both from sky and ocean. Crops destroyed and soil impregnated with salt.

1511. Wandering brigands entered the district. Hearing the sound of artillery, they fled.

1512. Third moon, thirteenth day. The bell and the drum in the temple of Ch'in Shih Huang-ti on Ch'êng-shan[39]sounded of their own accord. Immediately afterwards, the temple was destroyed by fire, but the images remained intact. On the same day a band of roving robbers entered Wên-têng city.

1513. A flight of locusts darkened the sun.

1516. Drought and floods. No harvest.

1518. Famine and starvation.

1546. Floods. Ninth moon, second day: a hailstorm and an earthquake, with a noise like thunder.

1548. Great earthquake. Countless dwelling-houses overthrown.

1556. Between five and six in the morning of the twenty-ninth day of the twelfth moon (early in 1556) the sun produced four parhelia (mock-suns) of great brilliance. The northern one was especially dazzling. [The appearance of four parhelia was regarded as unusual enough to merit special mention, but old inhabitants of Weihaiwei say that two "sun's ears," as they are called, are comparatively often seen at sunrise. According to the local folk-lore, a single "ear" on the left side of the sun betokens high winds, while a single "ear" on the right foretells rain. If "ears" appear on both left and right, splendid weather for the farmers is to be expected.]

1570. Floods. All crops destroyed and houses flooded.

1576. Third moon, twenty-seventh day. Tremendous storm of wind and rain, and ruin of young crops.

1580. Landslips on the hills.

1585. Great famine.

1597. Earthquake and rumbling noise. From this year to 1609 there were no good harvests.

1613. Seventh moon, seventh day. At noon a black vapour came up from the north-east. There was a fierce wind and a great fall of rain. In the autumn there was a drought.

1615. A plague of locusts, resulting in the destruction of the crops.

1616. In spring, a great famine. Men ate human flesh. Free breakfasts were provided by the district-magistrate of Wên-têng, Chang Chiu-ching, and by thechih-huiof Weihaiwei, T'ao Chi-tsu, whereby thousands of lives were saved.

1620. Seventh moon, eighth day. A great storm, which tore up trees and destroyed houses. Many people crushed to death. Ninety-six junks wrecked on the coast and over one hundred men drowned.

1621. Fourth moon, eighteenth day. A rumour was spread that pirates had landed on the coast. Many people were so terrified that they fled to a distance of 800li, and trampled each other under foot in their efforts to escape. It was a false rumour. In the autumn there was an earthquake.

1622. Locusts.

1623-5. Three years of excellent harvests.

1626. Fifth moon: storm with hailstones as big ashens' eggs. Intercalary sixth moon: floods and destruction of crops. Seventh moon: great storm that uprooted trees.

1639. Locusts darkened the sky. Famine.

1640. Drought. Famine.

1641. Great famine. More than half the people perished. Men ate human flesh. Six hundred taels of money were given by the officials of Ning-hai to relieve the people of that district.

1642-3. No harvests. Country pillaged by robbers.

Ch'ing Dynasty.

1650. Spring and summer: drought. Autumn: floods and crops inundated.1656. Great harvest.1659. Comet in the Northern Dipper [the stars α β γ δ in Ursa Major].1662. At Weihaiwei the tide threw up a monstrous fish which was fivechanghigh [over fifty-eight English feet], several tens ofchanglong [at least three hundred and sixty feet], with a black body and white flesh. The people of the place all went down and spent a couple of months or so in cutting up the great beast but did not come to the end of it. Those of the people who liked a bit of fun cut out its bones and piled them into a mound; the large bones were about twelve feet in circumference, the small ones about six feet. The small ones were his tail bones. [Stories of monstrous fishes are not rare along the Shantung coast, and—allowing for exaggerations with reference to dimensions—they are based on a substratum of fact. We have seen (see p.27) that the bones of a vast fish were presented to the Kuan Ti temple in Weihaiwei city, where they may still be seen; and another set of fishbones adorn the canopy of a theatricalstage in the same city. For other references to great fishes, see pp.24and26.]1664. Drought. Seventh moon: a comet with a tail twelve feet in length.1665. Earthquake. Great drought. Land taxes remitted. A comet.1668. First moon. The sun produced four parhelia. On the twenty-fifth day a white vapour came from the south-west. On the seventeenth day of the sixth moon there was a great earthquake, and there were three noises like thunder. Parts of the city walls of Ch'êng-shan-wei and Wên-têng collapsed, and many houses. A devastating wind for three days spoiled the crops.1670. Great snowstorm. Snow lay twelve feet deep. Intensely cold weather. Men were frozen to death on the roads and even inside their own houses.1671. Great landslips on the hills. Sixth moon, rain and floods for three days, followed by ruin of crops and partial remission of land-tax.1679. First moon: four halos appeared round the sun. Sixth moon, first day, and seventh moon, twenty-eighth day: earthquakes.1682. Fifth moon, sixth day: earthquake destroyed two portions of the yamên of the district-magistrate, Wên-têng. Eighth moon, first day: a comet [Halley's?] was seen in daytime, and did not pass away till the eleventh day. In the same moon a violent storm occurred in one locality, spoiling the crops.1685. Third moon, twelfth day. A violent wind.1686. Earthquake. Sixth moon, twenty-eighth day, a comet came from the south-east as big as a peck-measure and as bright as the sun. It threaded the Southern Dipper and entered the Milky Way, where it became invisible. The sound of "heaven's drum" was heard four or five times.1688. Twelfth moon, seventh day. Earthquake.1689. Spring: famine. Sixth moon, first day: earthquake.1691. Seventh moon, tenth day. Locusts.1696. Floods and famine. In winter the district-magistrate provided free breakfasts.1697. Government grain issued to save the people from starvation. Some however died of hunger.1703. Floods and drought and a great famine in 1703 were followed in 1704 by deadly epidemics. More than half the population perished. The condition of the survivors was pitiful. They lived by eating the thatch that roofed their houses and they also ate human flesh. Land-tax remitted for three years.1706. Great harvest.1709. Rains injured crops. Famine.1717. A great snowstorm at Weihaiwei on the twenty-sixth day of the first moon. People frozen to death. Eighth moon, rain and hail.1719. Seventh moon. Great floods. Houses destroyed and crops ruined; the district-magistrate gave free breakfasts and issued grain for planting.1723. Great harvest.1724. Remission of three-tenths of land-tax for three years. Great snowfall in winter.1725. In the second moon (about March) occurred the phenomenon of the coalescence of sun and moon and the junction of the jewels of the five planets.[40][This has nothing to do with an eclipse. It is a phenomenon which is believed to indicate great happiness and prosperity, and good harvests. It is said to consist in the apparent simultaneous rising of sun and moon accompanied by peculiar atmospheric conditions. Some of the planets are supposed to go through a similar process.]

1650. Spring and summer: drought. Autumn: floods and crops inundated.

1656. Great harvest.

1659. Comet in the Northern Dipper [the stars α β γ δ in Ursa Major].

1662. At Weihaiwei the tide threw up a monstrous fish which was fivechanghigh [over fifty-eight English feet], several tens ofchanglong [at least three hundred and sixty feet], with a black body and white flesh. The people of the place all went down and spent a couple of months or so in cutting up the great beast but did not come to the end of it. Those of the people who liked a bit of fun cut out its bones and piled them into a mound; the large bones were about twelve feet in circumference, the small ones about six feet. The small ones were his tail bones. [Stories of monstrous fishes are not rare along the Shantung coast, and—allowing for exaggerations with reference to dimensions—they are based on a substratum of fact. We have seen (see p.27) that the bones of a vast fish were presented to the Kuan Ti temple in Weihaiwei city, where they may still be seen; and another set of fishbones adorn the canopy of a theatricalstage in the same city. For other references to great fishes, see pp.24and26.]

1664. Drought. Seventh moon: a comet with a tail twelve feet in length.

1665. Earthquake. Great drought. Land taxes remitted. A comet.

1668. First moon. The sun produced four parhelia. On the twenty-fifth day a white vapour came from the south-west. On the seventeenth day of the sixth moon there was a great earthquake, and there were three noises like thunder. Parts of the city walls of Ch'êng-shan-wei and Wên-têng collapsed, and many houses. A devastating wind for three days spoiled the crops.

1670. Great snowstorm. Snow lay twelve feet deep. Intensely cold weather. Men were frozen to death on the roads and even inside their own houses.

1671. Great landslips on the hills. Sixth moon, rain and floods for three days, followed by ruin of crops and partial remission of land-tax.

1679. First moon: four halos appeared round the sun. Sixth moon, first day, and seventh moon, twenty-eighth day: earthquakes.

1682. Fifth moon, sixth day: earthquake destroyed two portions of the yamên of the district-magistrate, Wên-têng. Eighth moon, first day: a comet [Halley's?] was seen in daytime, and did not pass away till the eleventh day. In the same moon a violent storm occurred in one locality, spoiling the crops.

1685. Third moon, twelfth day. A violent wind.

1686. Earthquake. Sixth moon, twenty-eighth day, a comet came from the south-east as big as a peck-measure and as bright as the sun. It threaded the Southern Dipper and entered the Milky Way, where it became invisible. The sound of "heaven's drum" was heard four or five times.

1688. Twelfth moon, seventh day. Earthquake.

1689. Spring: famine. Sixth moon, first day: earthquake.

1691. Seventh moon, tenth day. Locusts.

1696. Floods and famine. In winter the district-magistrate provided free breakfasts.

1697. Government grain issued to save the people from starvation. Some however died of hunger.

1703. Floods and drought and a great famine in 1703 were followed in 1704 by deadly epidemics. More than half the population perished. The condition of the survivors was pitiful. They lived by eating the thatch that roofed their houses and they also ate human flesh. Land-tax remitted for three years.

1706. Great harvest.

1709. Rains injured crops. Famine.

1717. A great snowstorm at Weihaiwei on the twenty-sixth day of the first moon. People frozen to death. Eighth moon, rain and hail.

1719. Seventh moon. Great floods. Houses destroyed and crops ruined; the district-magistrate gave free breakfasts and issued grain for planting.

1723. Great harvest.

1724. Remission of three-tenths of land-tax for three years. Great snowfall in winter.

1725. In the second moon (about March) occurred the phenomenon of the coalescence of sun and moon and the junction of the jewels of the five planets.[40][This has nothing to do with an eclipse. It is a phenomenon which is believed to indicate great happiness and prosperity, and good harvests. It is said to consist in the apparent simultaneous rising of sun and moon accompanied by peculiar atmospheric conditions. Some of the planets are supposed to go through a similar process.]

1730. Twelfth moon, twenty-eighth day (about January or February 1730), at nine in the evening, some beautiful parti-coloured clouds appeared in the north. They were resplendent with many tints intricately interwoven, and several hours passed before they faded away. Every one declared that the phenomenon betokened unexampled prosperity.1736. First year of the reign of Ch'ien Lung. Three-tenths of the land-tax remitted. Eleventh moon, twenty-fourth and twenty-sixth days, earthquakes.1739. Drought and floods.1740. Land-tax remitted and public granaries opened.1741. Seventh moon. A comet came from the west and did not fade till the twelfth moon. Great harvests.1743. On the festival of the Ninth of the Ninth Moon a strange fish came ashore near Weihaiwei. Its head was like a dog's, its belly like a sea-turtle's. Its tail was sixch'ihlong [say seven English feet] and at the end were three pointed prongs. On its back was a smaller fish, about ten inches long, which seemed to be made of nothing but spikes and bones. No one knew the name of either fish. It was suggested that perhaps the smaller one had fastened itself to the big one, and that the latter, unable to bear the pain of the small one's spikes, had dashed for the shore.1747. Seventh moon, fifteenth day. Great storm: crops ruined.1748. Locusts hid the sun and demolished the crops.1749. Tenth moon, twenty-second day. Great storm and many drowned.1751-2. Floods. Crops damaged by water and a hailstorm. Many died of starvation. Assistance given by Government, by the importation of grain from Manchuria.

1736. First year of the reign of Ch'ien Lung. Three-tenths of the land-tax remitted. Eleventh moon, twenty-fourth and twenty-sixth days, earthquakes.

1739. Drought and floods.

1740. Land-tax remitted and public granaries opened.

1741. Seventh moon. A comet came from the west and did not fade till the twelfth moon. Great harvests.

1743. On the festival of the Ninth of the Ninth Moon a strange fish came ashore near Weihaiwei. Its head was like a dog's, its belly like a sea-turtle's. Its tail was sixch'ihlong [say seven English feet] and at the end were three pointed prongs. On its back was a smaller fish, about ten inches long, which seemed to be made of nothing but spikes and bones. No one knew the name of either fish. It was suggested that perhaps the smaller one had fastened itself to the big one, and that the latter, unable to bear the pain of the small one's spikes, had dashed for the shore.

1747. Seventh moon, fifteenth day. Great storm: crops ruined.

1748. Locusts hid the sun and demolished the crops.

1749. Tenth moon, twenty-second day. Great storm and many drowned.

1751-2. Floods. Crops damaged by water and a hailstorm. Many died of starvation. Assistance given by Government, by the importation of grain from Manchuria.

1753. Good harvests.1761. Great snowfall. Many geese and ducks frozen to death.1765. Second moon, eleventh day: earthquake. Sixth moon: great floods, land flooded, houses destroyed, people injured.1766. Great drought.1767. Third moon, twenty-first day: great storm, trees uprooted and houses destroyed. Sixth moon, twentieth day: earthquake.1769. Autumn, a comet.1770. Seventh moon, twenty-ninth day. In the evening the north quarter of the sky became red as if on fire.1771. Sixth moon. Continuous rain from second to ninth days. Crops ruined; famine.1774. Second moon, second day: great storm which made the sands fly and the rocks roll, burst open houses and uprooted trees. Heaven and earth became black. Eighth moon: locusts.1775. Summer, great drought. Eighth moon, seventeenth day: earthquake.1783. From first to sixth moon, no rain; food excessively dear.1785. Eighth moon, tenth day. Earthquake.1790. Tenth moon, sixth day. Earthquake.1791. Tenth moon, ninth day. Earthquake.1796. First moon, second day. A sound like thunder rolled from north-east to south-west.1797. Eleventh moon, second day. "Heaven's drum" was heard.1801. Fourth moon. A star was seen in the north, of fiery red colour; it went westward, and was like a dragon. Summer and autumn, great drought: all grass and trees withered. Famine in winter.1802. Tenth moon. Wheat eaten by locusts.1803. Great snowfall.

1753. Good harvests.

1761. Great snowfall. Many geese and ducks frozen to death.

1765. Second moon, eleventh day: earthquake. Sixth moon: great floods, land flooded, houses destroyed, people injured.

1766. Great drought.

1767. Third moon, twenty-first day: great storm, trees uprooted and houses destroyed. Sixth moon, twentieth day: earthquake.

1769. Autumn, a comet.

1770. Seventh moon, twenty-ninth day. In the evening the north quarter of the sky became red as if on fire.

1771. Sixth moon. Continuous rain from second to ninth days. Crops ruined; famine.

1774. Second moon, second day: great storm which made the sands fly and the rocks roll, burst open houses and uprooted trees. Heaven and earth became black. Eighth moon: locusts.

1775. Summer, great drought. Eighth moon, seventeenth day: earthquake.

1783. From first to sixth moon, no rain; food excessively dear.

1785. Eighth moon, tenth day. Earthquake.

1790. Tenth moon, sixth day. Earthquake.

1791. Tenth moon, ninth day. Earthquake.

1796. First moon, second day. A sound like thunder rolled from north-east to south-west.

1797. Eleventh moon, second day. "Heaven's drum" was heard.

1801. Fourth moon. A star was seen in the north, of fiery red colour; it went westward, and was like a dragon. Summer and autumn, great drought: all grass and trees withered. Famine in winter.

1802. Tenth moon. Wheat eaten by locusts.

1803. Great snowfall.

1807. Seventh moon. Comet seen in the west, dying away in the tenth moon. Good harvests.1810. Floods. In spring, devastation was caused by wolves.1811. Eighth moon. A comet was seen, more than forty feet long. There was a great famine. During this year there were seventeen earthquakes, the first occurring on the ninth day of the fourth moon, the last on the sixteenth day of the ninth moon.[41]1812. Famine in spring. The people lived on willow-leaves and the bark of trees. Multitudes died of disease. The district-magistrate opened the public granaries. The famine continued till the wheat was ripe.1813. Wolves caused devastation from this year onwards until 1818. The year 1816 was the worst, and the officials organised expeditions to hunt the wolves with dogs.1815. A comet was seen in the west.1817. Fourth moon, eighth day. Earthquake and loud noise.1818. Sixth moon, floods. People drowned. A kind of temporary lifeboat service was organised by the officials.1821. Famine. Locusts. A deadly pestilence in autumn. Fourth moon, a repetition of the celestial phenomenon mentioned under the date 1725.1823. Earthquake.

1807. Seventh moon. Comet seen in the west, dying away in the tenth moon. Good harvests.

1810. Floods. In spring, devastation was caused by wolves.

1811. Eighth moon. A comet was seen, more than forty feet long. There was a great famine. During this year there were seventeen earthquakes, the first occurring on the ninth day of the fourth moon, the last on the sixteenth day of the ninth moon.[41]

1812. Famine in spring. The people lived on willow-leaves and the bark of trees. Multitudes died of disease. The district-magistrate opened the public granaries. The famine continued till the wheat was ripe.

1813. Wolves caused devastation from this year onwards until 1818. The year 1816 was the worst, and the officials organised expeditions to hunt the wolves with dogs.

1815. A comet was seen in the west.

1817. Fourth moon, eighth day. Earthquake and loud noise.

1818. Sixth moon, floods. People drowned. A kind of temporary lifeboat service was organised by the officials.

1821. Famine. Locusts. A deadly pestilence in autumn. Fourth moon, a repetition of the celestial phenomenon mentioned under the date 1725.

1823. Earthquake.

1835. Sixth and seventh moons. More than forty days of rain. Government help given to the people.1836. Famine. Food and seed provided by the officials. Abnormally high tides this year.1838. Fourth moon. A plague of locusts. The district-magistrate collected the people of the country, and went out at their head to catch and slay the insects. After a few days they utterly vanished. Excellent harvest thereafter.1839. From fourth to seventh moon, crops spoiled by excessive rain. Tenth moon, twelfth day, a noisy earthquake. From the sixteenth to the twenty-third of the same month rain fell unceasingly.1840. Eclipse of the sun.1842. Sixth moon, first day, an eclipse of the sun, during which the stars were visible.1844. Eighth moon, twenty-fifth day, at midnight, a great earthquake.1846. Sixth moon, thirteenth day, at night, a great earthquake.1847. Seventh moon. The planet Venus was seen in daytime.1848. Drought and locusts.1850. First day of the New Year, an eclipse of the sun.1852. Eleventh moon, first day, an eclipse of the sun.1856. Seventh moon, locusts. Great pestilence. On the first of the ninth moon, an eclipse of the sun.1861. Eighth moon, first day, same phenomenon as witnessed in 1725 and 1821.1862. Seventh and eighth moons, great pestilence.

1835. Sixth and seventh moons. More than forty days of rain. Government help given to the people.

1836. Famine. Food and seed provided by the officials. Abnormally high tides this year.

1838. Fourth moon. A plague of locusts. The district-magistrate collected the people of the country, and went out at their head to catch and slay the insects. After a few days they utterly vanished. Excellent harvest thereafter.

1839. From fourth to seventh moon, crops spoiled by excessive rain. Tenth moon, twelfth day, a noisy earthquake. From the sixteenth to the twenty-third of the same month rain fell unceasingly.

1840. Eclipse of the sun.

1842. Sixth moon, first day, an eclipse of the sun, during which the stars were visible.

1844. Eighth moon, twenty-fifth day, at midnight, a great earthquake.

1846. Sixth moon, thirteenth day, at night, a great earthquake.

1847. Seventh moon. The planet Venus was seen in daytime.

1848. Drought and locusts.

1850. First day of the New Year, an eclipse of the sun.

1852. Eleventh moon, first day, an eclipse of the sun.

1856. Seventh moon, locusts. Great pestilence. On the first of the ninth moon, an eclipse of the sun.

1861. Eighth moon, first day, same phenomenon as witnessed in 1725 and 1821.

1862. Seventh and eighth moons, great pestilence.

These extracts from the local chronicles are perhaps enough to prove that the Weihaiwei peasant has not always lain on a bed of roses. When we know him in his native village, and have learned to appreciate his powers of endurance, his patience, courage,physical strength and manly independence, and remember at the same time how toilfully and amid what perils his ancestors have waged the battle of life, we shall probably feel inclined either to dissociate ourselves forthwith from the biological theory that denies the inheritance of acquired qualities or to recognise that the principle of natural selection has been at work here with conspicuous success.

The chief boast of the Promontory district, including Weihaiwei, is or should be its sturdy peasantry, yet it is not without its little list, also, of wise men and heroes. Weihaiwei, like other places, has its local shrine for the reverential commemoration of those of its men and women who have distinguished themselves forhsien,chieh,hsiao—virtue, wifely devotion and filial piety; and the accounts given us in the official annals of the lives and meritorious actions of these persons are not without interest as showing the nature of the deeds that the Chinese consider worthy of special honour and official recognition.[42]

On the northern slope of Wên-têng Shan, near the city of that name, is the tomb ofHsien Hsien Shên Tzŭ—the Ancient Worthy Shên. He was a noted scholar of the Chou dynasty (1122-293B.C.). The T'ang dynasty honoured him (about one thousand years or more after his death) with the posthumous title of Earl of Lu (Lu Pai). The Sung dynasty about the year 1012A.D.created the deceased philosopher Marquess of Wên-têng (Wên-têng Hou). His descendants—no longer of noble rank—are said to be still living in the ancestral village of Shên-chia-chuang (the village of the Shên family), his native place. In 1723 a new monument was erected at his grave by the district-magistrate of that time, and the custom was established for the local officials to offer sacrifices at the marquess's tomb three days before the Ch'ing-ming festival.[43]

Close to Wên-ch'üan-t'ang (the headquarters of the South Division of Weihaiwei under British rule) is to be seen the grave of one Yü P'êng-lun, who during the terrible period 1639-43 honourably distinguished himself by opening soup-kitchens along the roadsides. He also presented a free burial-ground for the reception of the bones of the unknown or destitute poor who had starved to death. Free schools, moreover, and village granaries were founded by this enlightened philanthropist. After his death the Board of Rites in 1681 sanctioned his admission into the Temple of Local Worthies.

In 1446 were buried close to Weihaiwei the remains of a great general named Wei (Wei chiang-chün) who had done good service against the Japanese.

Ch'i Ch'ung-chin, a native of Weihaiwei, is stated in the Chronicle to have been by nature sincere and filial, and a good friend. He was also zealously devoted to study. In 1648 he became an official and occupied many posts in Yünnan and other distant provinces. He governed the people virtuously, and conferred a great benefit on them during an inundation by constructing dykes. He died at his post through overwork.

Pi Kao was achih-huiof Weihaiwei, and first took office in 1543. He was afterwards promoted to a higher military post in Fuhkien, and in 1547 died fighting against the "Dwarfs" who had landed on the coast of that province. He was canonised as one of the Patriot-servants of the Empire (chung-ch'ên).

Ku Shêng-yen from his earliest years showed exceptional zeal in the study of military tactics, and accustomed himself to horseback-riding and archery. In 1757 he became a militarychin shih(graduate of high rank) and was selected for a post in Ssŭch'uan.

Subsequently in Yünnan he took part in fourteen actions against the Burmese. At Man-hua during a siege he was wounded in the head and had a severe fall, from which he nearly died. He took part in the operations against the Sung-p'an principality (in Ssŭch'uan), and in 1773 the general commanding the imperial troops against the Chin-ch'uan rebels in the west of Ssŭch'uan ordered him to lead the attack. This he did with conspicuous success, capturing numerous strongholds, bridges and outposts, and slaughtering enormous numbers of the enemy. He was honoured by the Emperor with the Peacock Feather and the Bat'uru.[44]Later on he received a wound from which he died. Further marks of imperial favour were bestowed upon him on the occasion of his funeral.

Wang Yüeh of the Ming dynasty passed a very good examination and was appointed a district-magistrate. For nine years he received no promotion, so he threw up his official post and came home whistling and singing with delight at having got his freedom. Among his writings are "Records of Southern Travel" and a description of Weihaiwei. The latter takes the form of an imaginary dialogue between a stranger from Honan and a Weihaiwei native.[45]It is too long to translate in full, but it begins thus: "From the far west came a stranger. Here at Weihai he rested awhile, and as he gazed at the limitless expanse of hills and ocean his feelings expressed themselves now in deep sighs, now in smiles of happiness. Summoning to his side a native of Weihai he introduced himself thus: 'I come from the province of Honan. No rich man am I, yet I love to wander hither and hither, wherever there are wonderful places or beautiful scenery to be visited. I have seen the sacred hills of Hêng, Sung, Hua and T'ai;[46]the famous rivers and lakes of the Empire, the Yangtse and the Han, the Tung-t'ing lake, the Hsiang river, have all been visited by me, all their points of interest examined and all their beauties seized. But methought that the great ocean I had not yet seen, for it lay far to the east.'" He goes on to describe by what route and under what difficulties he travelled, and "I don't know how many thousandliI haven't come," he said plaintively; "my horse is weary and his hoofs are worn, my servant is in pain with swollen ankles, and just see what a pitiable sight I am with my tortured bones and muscles! However, here we are at last, and all I want to do is to gain new experiences and behold new scenes, and so remove all cause of future regret for things not seen."

The Weihai man points out to the stranger the various features of interest of the place and gives a sketch of its history, and the narration ends up with his loyal wishes for the eternal preservation of his country and the long life of the Emperor.

Yüan Shu-fang took his degree in 1648 and received an appointment in Yang-chou,[47]where he fulfilled his official functions with wisdom and single-mindedness. He was fond of travelling about in the south-eastern provinces and attracted round him numbers of people of artistic temperament. After many years, continues his biographer, he retired from the civil service and went home to Weihaiwei. There he gave himself up with the greatest enthusiasm to the luxury of poetic composition. Among his poems are "Songs of the South." He edited and annotated theKan Ying P'ien[the Taoist "Book of Rewards and Punishments"] and other works of that nature. A little poem of his on the view of Liukungtao from the city wall is given a place in theWeihaiwei Chih.

The number of Chinese officials who, like Wang Yüeh or Yüan Shu-fang, have been glad to divest themselves of the cares and honours of office under Government is surprisingly large. Disappointed ambition; constitutional dislike of routine employment, official conventionalities and "red tape"; a passion for the tranquil life of a student; a love of beauty in art or nature: these, or some of them, are the causes that have impelled multitudes of Chinese officials to resign office, often early in their careers, and seek a quiet life of scholarly seclusion either in their own homes or in some lonely hermitage or some mountain retreat. Even at the present day retired magistrates may be met with in the most unexpected places. I found one in 1908 living in a little temple at the edge of the stupendous precipice of Hua Shan in Shensi, eight thousand feet above the sea-level. He was a lover of poetry and a worshipper of Nature.

Ting Pai-yün was for some time a resident in but not a native of Weihaiwei. His personal name and native place are unknown. It is said that he obtained the doctorate of letters towards the end of the Ming period. His first official post was at Wei Hsien in Shantung. Subsequently he took to a roving life and travelled far and wide. When he came to Li Shan near Weihaiwei he was glad to find a kindred spirit in one Tung Tso-ch'ang, with whom he exchanged poems and essays. He devoted himself with the utmost persistence to the occult arts, and succeeded in foretelling the date of his own death. He practised his wizardry in the Lao mountains,[48]and people called him Mr. White-clouds.

Wang Ching, Ting Shih-chü, Kuo Hêng, Pi Ch'ing and some others receive honourable mention among the Weihaiwei worthies for their kindness and benevolence towards the poor during various periods of famine. Some writers are apt to assume that pity and charity are only to be met with among Christian peoples. The mistake is serious, but perhaps it is not an unnatural one, for we do not in Oriental countries see anything comparable with the vast charitable organisations, the "missions" to the poor and vicious, the free hospitals, infirmaries and almshouses, that we see in Western countries. As a partial explanation of this we should remember that in countries where individualism is supreme there are more people who "fall by the wayside," lonely and helpless, than there are in countries where the family ties are indissoluble. The people of Weihaiwei consist of peasant-farmers—very poor from the Western point of view: yet there is not a beggar in the Territory, and if an almshouse or an infirmary were established there to-morrow it would probably remain untenanted.

Ch'i Yen-yün was a graduate and a devoted student of the art of poetry. He put his books in a bundle and trudged away to look for a Master. He wandered great distances, and made a pilgrimage to the Five Sacred Mountains. He was joined by a number of disciples, who came from all directions and travelled about with him. A pilgrimage to the Wu Yüeh or Five Sacred Mountains,[49]it may be mentioned, is regarded as a performance of no mean merit, through which the pilgrim will infallibly evolve mystical or spiritual powers of marvellous efficacy. These valuable powers have not yet shown themselves in a foreigner from distant Europe who performed this little feat in 1908-9.

Wang Ch'i-jui was famous among all the literates of the district for his exemplary character. When he was only thirteen he and his whole family were bought by a certain official as domestic servants. Wang paid the greatest attention to his studies, and his master, seeing this, put out his tongue in astonishment and said, "this boy is much too good to be wasted." So he cancelled the deed of purchase and set the boy free. In after-years he distinguished himself as a friend of the down-trodden and oppressed, and during the troublous times that marked the end of the Ming and the rise of the Ch'ing dynasty he strenuously advocated the cause of the poor. Once he passed a certain ruffian who was waiting by the roadside to waylay travellers. This man was the most truculent swashbuckler in the whole countryside; but when he saw Wang Ch'i-jui, and recognised him, he lowered his sword. Subsequently through Wang's clemency this robber received a pardon for his crimes.

The name of the patriot Huang Ch'êng-tsung of the Ming dynasty is enrolled among both theHsiang Hsien(Local Worthies) and theChung Ch'ên(Loyal Officials). The records say that though he came of a poor family in Weihaiwei he showed a zealous and ambitious temperament even from the days of childhood. Having taken his degree, he was appointed to a post at Ch'ing-tu, where he distinguished himself as an able official. In 1638, when rebel troops were approaching the city, he placed himself at the head of the local troops and fought with great heroism for ten days. Unfortunately a certain military graduate entered into traitorous communication with the enemy and let them into the city. When Huang was told the bad news he decided that, though defeat and death were now certain, he was bound in honour to fight to the last. He had a brave young son of eighteen years of age, named Huang Chao-hsüan, who, learning what had happened, addressed his father thus: "An official can prove his loyalty by dying for his sovereign, a son his filial devotion by dying with his father." The two went out to meet the enemy together. Huang Ch'êng-tsung was shot dead by an arrow while he was fighting in the streets, and the son was slain at his father's side.

This was not the end of the tragedy. Of Huang's wife, Liu Shih, the story is told that as soon as news was brought her of her husband's death she immediately turned towards the north and made an obeisance in the direction of the Emperor. Then she took her little daughter and strangled her, andimmediately afterwards died by her own hand.[50]Her dying wish was that her little girl should be placed beside her in her coffin. Finally, a faithful servant of the family, named Huang Lu, seized a dagger and killed himself. And so, says the local chronicle, were brought about the pitiful deaths of a patriotic official, a filial son, a devoted wife, a loyal servant.[51]No one who heard the story but shed tears. The dead bodies were brought back to Weihaiwei and buried at Nai-ku Shan, to the north of Weihai City.

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