Luck of Roaring Camp (1870)/John Chinaman
JOHN CHINAMAN.
THE expression of the Chinese face in the aggregate is neither cheerful nor happy. In an acquaintance of half a dozen years, I can only recall one or two exceptions to this rule. There is an abiding consciousness of degradation, —a secret pain or self-humiliation visible in the lines of the mouth and eye. Whether it is only a modification of Turkish gravity, or whether it is the dread Valley of the Shadow of the Drug through which they are continually straying, I cannot say. They seldom smile, and their laughter is of such an extraordinary and sardonic nature—so purely a mechanical spasm, quite independent of any mirthful attribute—that to this day I am doubtful whether I ever saw a Chinaman laugh. A theatrical representation by natives, one might think, would have set my mind at ease on this point; but it did not. Indeed, a new difficulty presented itself,—the impossibility of determining whether the performance was a tragedy or farce. I thought I detected the low comedian in an active youth who turned two somersaults, and knocked everybody down on entering the stage. But, unfortunately, even this classic resemblance to the legitimate farce of our civilization was deceptive. Another brocaded actor, who represented the hero of the play, turned three somersaults, and not only upset my theory and his fellow-actors at the same time, but apparently run a-muck behind the scenes for some time afterward. I looked around at the glinting white teeth to observe the effect of these two palpable hits. They were received with equal acclamation, and apparently equal facial spasms. One or two beheadings which enlivened the play produced the same sardonic effect, and left upon my mind a painful anxiety to know what was the serious business of life in China. It was noticeable, however, that my unrestrained laughter had a discordant effect, and that triangular eyes sometimes turned ominously toward the "Fanqui devil"; but as I retired discreetly before the play was finished, there were no serious results. I have only given the above as an instance of the impossibility of deciding upon the outward and superficial expression of Chinese mirth. Of its inner and deeper existence I have some private doubts. An audience that will view with a serious aspect the hero, after a frightful and agonizing death, get up and quietly walk off the stage, cannot be said to have remarkable perceptions of the ludicrous.
I have often been struck with, the delicate pliability of the Chinese expression and taste, that might suggest a broader and deeper criticism than is becoming these pages. A Chinaman will adopt the American costume, and wear it with a taste of color and detail that will surpass those "native, and to the manner born." To look at a Chinese slipper, one might imagine it impossible to shape the original foot to anything less cumbrous and roomy, yet a neater-fitting boot than that belonging to the Americanized Chinaman is rarely seen on this side of the Continent. When the loose sack or paletot takes the place of his brocade blouse, it is worn with a refinement and grace that might bring a jealous pang to the exquisite of our more refined civilization. Pantaloons fall easily and naturally over legs that have known unlimited freedom and bagginess, and even garrote collars meet correctly around sun-tanned throats. The new expression seldom overflows in gaudy cravats. I will back my Americanized Chinaman against any neophyte of European birth in the choice of that article. While in our own State, the Greaser resists one by one the garments of the Northern invader, and even wears the livery of his conqueror with a wild and buttonless freedom, the Chinaman, abused and degraded as he is, changes by correctly graded transition to the garments of Christian civilization. There is but one article of European wear that he avoids. These Bohemian eyes have never yet been pained by the spectacle of a tall hat on the head of an intelligent Chinaman.
My acquaintance with John has been made up of weekly interviews, involving the adjustment of the washing accounts, so that I have not been able to study his character from a social view-point or observe him in the privacy of the domestic circle. I have gathered enough to justify me in believing him to be generally honest, faithful, simple, and painstaking. Of his simplicity let me record an instance where a sad and civil young Chinaman brought me certain shirts with most of the buttons missing and others hanging on delusively by a single thread. In a moment of unguarded irony I informed him that unity would at least have been preserved if the buttons were removed altogether. He smiled sadly and went away. I thought I had hurt his feelings, until the next week when he brought me my shirts with a look of intelligence, and the buttons carefully and totally erased. At another time, to guard against his general disposition to carry off anything as soiled clothes that he thought could hold water, I requested him to always wait until he saw me. Coming home late one evening, I found the household in great consternation, over an immovable Celestial who had remained seated on the front door-step during the day, sad and submissive, firm but also patient, and only betraying any animation or token of his mission when he saw me coming. This same Chinaman evinced some evidences of regard for a little girl in the family, who in her turn reposed such faith in his intellectual qualities as to present him with a preternaturally uninteresting Sunday-school book, her own property. This book John made a point of carrying ostentatiously with him in his weekly visits. It appeared usually on the top of the clean clothes, and was sometimes painfully clasped outside of the big bundle of solid linen. Whether John believed he unconsciously imbibed some spiritual life through its pasteboard cover, as the Prince in the Arabian Nights imbibed the medicine through the handle of the mallet, or whether he wished to exhibit a due sense of gratitude, or whether he hadn't any pockets, I have never been able to ascertain. In his turn he would sometimes cut marvellous imitation roses from carrots for his little friend. I am inclined to think that the few roses strewn in John's path were such scentless imitations. The thorns only were real. From the persecutions of the young and old of a certain class, his life was a torment. I don't know what was the exact philosophy that Confucius taught, but it is to be hoped that poor John in his persecution is still able to detect the conscious hate and fear with which inferiority always regards the possibility of even-handed justice, and which is the key-note to the vulgar clamor about servile and degraded races.