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SOME SOCIAL AND RELIGIOUS ASPECTS OP ANCESTOR WORSHIP IN CHINA PDF

318 Pages·2014·7.94 MB·English
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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. viii 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. ix 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

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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
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