of morality and social government, these old centres of conservatism will have deserved the gratitude of their country. What indeed could be more fitting than that the Confucian system should find its strongest support, and perhaps make its last fight for life, in the very province in which the national sage lived and taught, and where his body has lain buried for twenty-five centuries?
FOOTNOTES:
[1] See pp. 230 seq., 233 seq.
[2] The Religious System of China, vol. ii. p. 806.
[3] See pp. 281 seq.
[4] Op. cit. vol. iii. p. 854.
CHAPTER II
WEIHAIWEI AND THE SHANTUNG PROMONTORY
As applied to the territory leased by China to Great Britain the word Weihaiwei is in certain respects a misnomer. The European reader should understand that the name is composed of three separate Chinese characters, each of which has a meaning of its own.[5] The first of the three characters (transliterated Wei in Roman letters) is not the same as the third: the pronunciation is the same but the "tone" is different, and the Chinese symbols for the two words are quite distinct. The first Wei is a word meaning Terrible, Majestic, or Imposing, according to its context or combinations. The word hai means the Sea. The combined words Weihai Ch'êng or Weihai City, which is the real name of the little town that stands on the mainland opposite the island of Liukung, might be roughly explained as meaning "City of the August Ocean," but in the case of Chinese place-names, as of personal names, translations are always unnecessary and often meaningless. The third character, Wei, signifies a Guard or Protection; but in a technical sense, as applied to the names of places, it denotes a certain kind of garrisoned and fortified post partially exempted from civil jurisdiction and established for the protection of the coast from piratical raids, or for guarding the highways along which tribute-grain and public funds are carried through the provinces to the capital.
A Wei is more than a mere fort or even a fortified town. It often implies the existence of a military colony and lands held by military tenure, and may embrace an area of some scores of square miles. Perhaps the best translation of the term would be "Military District." The Wei of Weihai was only one of several Wei established along the coast of Shantung, and like them it owed its creation chiefly to the piratical attacks of the Japanese. More remains to be said on this point in the next chapter; here it will be enough to say that the Military District of Weihai was established in 1398 and was abolished in 1735. From that time up to the date of the Japanese occupation in 1895 it formed part of the magisterial (civil) district of Wên-têng, though this does not mean that the forts were dismantled or the place left without troops. In strictness, therefore, we should speak not of Weihaiwei but of Weihai, which would have the advantage of brevity: though as the old name is used quite as much by the Chinese as by ourselves there is no urgent necessity for a change. But in yet another respect the name is erroneous, for the territory leased to Great Britain, though much larger than that assigned to the ancient Wei, does not include the walled city which gives its name to the whole. The Territory, however, embraces not only all that the Wei included except the city, but also a considerable slice of the districts of Wên-têng and Jung-ch'êng. It should therefore be understood that the Weihaiwei with which these pages deal is not merely the small area comprised in the old Chinese Wei, but the three hundred square miles (nearly) of territory ruled since 1898 by Great Britain. We shall have cause also to make an occasional excursion into the much larger area (comprising perhaps a thousand square miles) over which Great Britain has certain vague military rights but within which she has no civil jurisdiction.
A glance at a map of eastern Shantung will show the position of the Weihaiwei Territory (for such is its official designation under the British administration) with regard to the cities of Wên-têng (south), Jung-ch'êng (east), and Ning-hai (west). Starting from the most easterly point in the Province, the Shantung Promontory, and proceeding westwards towards Weihaiwei, we find that the Jung-ch'êng district embraces all the country lying eastward of the Territory; under the Chinese régime it also included all that portion of what is at present British territory which lies east of a line drawn from the sea near the village of Shêng-tzŭ to the British frontier south of the village of Ch'iao-t'ou. All the rest of the Territory falls within the Chinese district of which Wên-têng is the capital. Jung-ch'êng city is situated five miles from the eastern British frontier, Wên-têng city about six miles from the southern. The magisterial district of Ning-hai has its headquarters in a city that lies over thirty miles west of the British western boundary. The official Chinese distances from Weihaiwei city to the principal places of importance in the neighbourhood are these: to Ning-hai, 120 li; to Wên-têng, 100 li; to Jung-ch'êng, 110 li. A li is somewhat variable, but is generally regarded as equivalent to about a third of an English mile. The distance to Chinan, the capital of the Shantung Province, is reckoned at 1,350 li, and to Peking (by road) 2,300 li.[6]
The mention of magisterial districts makes it desirable to explain, for the benefit of readers whose knowledge of China is limited, that every Province (there are at present eighteen Provinces in China excluding Chinese Turkestan and the Manchurian Provinces) is subdivided for administrative purposes into Fu and Hsien, words generally translated by the terms Prefecture and District-Magistracy. The prefects and magistrates are the fu-mu-kuan or father-and-mother officials; that is, it is they who are the direct rulers of the people, are supposed to know their wants, to be always ready to listen to their complaints and relieve their necessities, and to love them as if the relationship were in reality that of parent and children. That a Chinese magistrate has often very queer ways of showing his paternal affection is a matter which need not concern us here. In the eyes of the people the fu-mu-kuan is the living embodiment of imperial as well as merely patriarchal authority, and in the eyes of the higher rulers of the Province he is the official representative of the thousands of families over whom his jurisdiction extends. The father-and-mother official is in short looked up to by the people as representing the Emperor, the august Head of all the heads of families, the Universal Patriarch; he is looked down to by his superiors as representing all the families to whom he stands in loco parentis.[7] A district magistrate is subordinate to a prefect, for there are several magistracies in each prefecture, but both are addressed as Ta lao-yeh. This term—a very appropriate one for an official who represents the patriarchal idea—may be literally rendered Great Old Parent or Grandfather; whereas the more exalted provincial officials, who are regarded less as parents of the people than as Servants of the Emperor, are known as Ta-jên: a term which, literally meaning Great Man, is often but not always appropriately regarded as equivalent to "Excellency."
All the district-magistracies mentioned in connexion with Weihaiwei are subordinate to a single prefecture. The headquarters of the prefect, who presides over a tract of country several thousand square miles in extent,
