SOME SOCIAL AND RELIGIOUS ASPECTS OP ANCESTOR WORSHIP IN CHINA

318 Pages·2014·7.94 MB·English

SOME SOCIAL AND RELIGIOUS ASPECTS OP
ANCESTOR WORSHIP IN CHINA
A Thesis submitted to the
University of Edinburgh
for the degree of Ph.D.,
July,1929.
DAVID CAMPBELL BUTLER, Th.B. , M.A.,
(Formerly Gelston-Winthrop Fellow, Princeton Seminary),
Missionary, American Presbyterian Mission North,
Chef oo, Shantung, >
^
China.
o .
PREFACE
In the following pages an attempt is made to set
forth some of the social and religious aspects of
ancestor worship as it exists in China at the present
time. This thesis is a study of a phase of contemporary
Chinese sociology and religion. Students of religion are
more and more coming to realize that their studies
should be based on the practical working out of religion
in the lives of the people rather than on £ priori
theoretical considerations. It is hoped that this work
may be of value in suggesting further fields for the
investigation of the religious life of the Chinese people
and that it may help towards an understanding of the
meaning of ancestor worship. If it deals with its fas
cinating subject in such a manner as to intimate its
absorbing interest and lays bare any clues as to its
significance,it will have served its purpose.
The method used in the preparation of this thesis
has been a study of the sources in Chinese,as well as in
English and French,supplemented and verified by first-hand
observation of the phenomena. The historical background
ii
has been touched upon only as it sheds light upon the
topics under discussion.
Ancestral rites always have more or less social
significance. They sometimes have religious significance
as well. When the commemorative motive is dominant the
rites may be nothing more than a memorial,but even then
they have certain social consequences. Confucius was
primarily interested in the social values inherent in
ancestor worship but he may not have been oblivious to
the patent fact that,for the masses,the rites possessed
religious value. One of the outstanding characteristics of
ancestor worship,which is the basic practice of the rel
igious life of China,is,to adapt one of Dr. Arthur H.
Smith1 s inimitable phrases,its flexible inf1exibility.
In this respect it is like the Chinese people. It is
readily adaptable and may make concessions as well as
adopt a firm attitude. As in the case of the Chinese
people,these qualities have enabled it to absorb all of
its conquerors. As a mighty conserving force,its strength
is little affected by the presence or absence of religious
feeling.
The Committee appointed by the Centenary Missionary
iii
Conference at Shanghai in 1907 reported that ancestral
worship was characteristic of almost all people in certain
stages of civilization and that the arrested development
and stagnation of China had made ancestor worship persist
and had caused its cult to obtain a more elaborate
expression in that country,thus distinguishing it from the
ancestor worship found in other countries. This relic of
antiquity has been largely outgrown elsewhere but China ! s
isolation and conservatism have prevented it from being
abandoned there. It is a primitive form of religion and
is suited to primitive conditions. China presents a most
fascinating study at the present time because of the changes
which are now taking place. A panoramic epitome of history
sweeps before the eye as ancient,mediaeval,and modern
practices exist side by side. A cross section of the world's
history is here available for study and observation.
Any description of ancestral rites is necessarily
open to objections of one kind or another. The times for
the performance of ancestral rites vary somewhat with local
custom but the rites uniformly consist in the burning of
incense,the lighting of candles,the offering of food,and the
pouring out of wine accompanied by kotows or else by simple
iv
bows. The use of invocations and the burning of paper
clothes and money vary somewhat with the occasion,locality,
and social group. An effort has been made to give a sketch
of the general practice as far as this could be ascertained
by investigation and observation. My own personal observ
ations have largely been confined to the provinces of
Hope! (formerly called Chihli) and Shantung.
Since the use of italics was not possible with a
typewriter,the words that normally would be emphasized in
this manner have been underlined.
I am gratefully indebted to Professor T.L.Li,Ph.D.,
Acting President of the Shantung Christian University,
E,T.C.Werner,Esq.,the Rev. D.C.Holtom,ph.D.,of the
Theological Department of the Kanto Gakuin,the Rev. A.K.
Reischauer,D.D.,LL.D.,of the Theological Department of
the Meiji Gakuin,and Dr. T. Kawamura,of the Department of
Education of the Imperial Japanese Government for helpful
suggestions as to the precise nature of the study which I
have undertaken and as to the best methods of treatment.
To Dr. Prank Rawlinson,the gifted editor of The Chinese
Recorder,! am greatly indebted for guidance and for many
valuable hints as to available sources that might be consulted,
Among those to whom I am under special obligations for
information furnished,mention should be made of Dr. Hu Shin,
Mr. S.M,Dean,of the School of Engineering Practice of the
Truth Hall Academy president J.Leighton Stuart and
Professors L.T.Huang,T,S.Hsu,Leonard HsUjT.T.LewjCh'en
Yuan,P.C.Hsu,T.C.Chao,William Hung and Jung Keng of the
Yenching University,Dr. L.K.Tao,of the Social Research
Department of the China Foundation,Professor C.B.Day,of
the Eangchow Christian College,and Professor S.P.Spencer,
Ph.D.,of the Canton Christian College. Thankful acknow
ledgment must also be made to the Librarians of the
Yenching University,North China Union Language School,
Shantung Christian University,Keio University,Tokyo
Imperial University and the Oriental libraries for the
unusual facilities so generously afforded for research.
The limitations of space forbid the individual acknowledgments
that I would gladly make to the Mohammedan priest,the
Chinese pastors,scholars,educationalists,students,and common
people,the eminent Sinologues,and my missionary associates
engaged in evangelistic and educational work. Without their
assistance,so unstintingly given,this study would not have
been possible.
Chefoo,Shantung,June,1929. D.C.BUTLER
vi
TABLE OP CONTENTS
PART ONE
SOME SOCIAL ASPECTS OF ANCESTOR WORSHIP IN CHINA
Page
Introduction. Theories as to origin. Undoubted 1
antiquity of ancestor worship.
Chapter I. THE CONPUCIAN ATTITUDE TOWARD ANCESTOR
WORSHIP. Confucius emphasized it. 10
Animistic ideas connected with it did
not originate with Confucius. He prized
the rites for their social value.
Indirectly opened the way for the growth
of animistic ideas. Left an unsolved
problem. Doctrine of the Mean. Mencius.
Hsiintze. Social value emphasized by the
Confucian school.
Chapter II, ANCESTOR WORSHIP AND CONSERVATISM.
Geographical isolation of China.
Cultural situation. Ancestor worship
took the place of patriotism as a
vii
Page
conserving factor. Conservatism
strengthened by the attitude of
Confucius. Conservatism of the
Classics. How the tradition supporting
ancestor worship became strong. Effect
upon the educational system. Political
paternalism. Family supreme in the
social realm. Ancestor worship furnishes
a key to the understanding of Chinese
history.
Chapter III. THE SOCIAL CONSEQUENCES OF ANCESTOR
WORSHIP. Social solidarity. Promoted 34
family unity. Success honors ancestors.
Social ends of religion. Family
responsibility. Family loyalty
fundamental. Social significance of
marriage. Desire for posterity. The
clan. Clan temples. Ancestral land.
Clan conflicts. Attitude toward
children. Size of the population.
Unequal distribution of population.
Art. Architecture and feng-shui.
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Page
Industry. Agriculture. Morality.
Education. Government. Judicial
Decisions. International relations.
Chapter IV. UNIVERSALITY OP ANCESTOR WORSHIP. 62
Ancestor worship central in Chinese
religious life. Universal belief in
spirits. Confucianism,Buddhism,and
Taoism. Mohammedanism. Eclectic
sects. Extent of the practice.
Attitude of certain Chinese emigrants.
Chapter V. MODERN ATTITUDE. 74
Decline among certain classes and in
certain places only. Modern disinteg
ration of the family. Removal of
social pressure. Criticism of the past.
Forward look. Modern student class.
Dr. Hu Shin. Effect of travel or study
abroad. A typical example. Extreme
individualism. The study of science.
The materialistic class. Emigrants.
Communism. The Nationalists-Sun Yat-Sen.
present attitude of the Nationalists.
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Page
Robbery of the Imperial tombs an
indication of the changed attitude
towards the resting places of the
deceased. Some predict the passing of
ancestor worship. What would the
Chinese then hold to? If it should
pass,later marriage might result.
Some expect it to continue in a
modified form. Can ancestor worship be
transformed into patriotism?
Sun Yat-Sen-ism. Taking China as a
whole,ancestor worship will not
pass quickly.
PART TWO
SOME RELIGIOUS ASPECTS OP ANCESTOR WORSHIP IN CHINA
Chapter VI. FILIAL PIETY. 106
Ancestor worship is a part of the
fundamental duty of filial piety in
Confucianism. Founded upon continuity
of the family. Proverbs. "The Classic