Prince Chun started on this journey with such a retinue as only the Chinese government can furnish. He had educated foreign physicians and interpreters, and, like the great Viceroy Li Hung-chang, he had a round fan with the Eastern hemisphere painted on one side and the Western on the other, and the route he was to travel distinctly outlined on both, with all the places he was to pass through, or to stop at on the trip, plainly marked. He was intelligent enough to observe everything of importance in the ports through which he passed, and it was interesting to hear him tell of the things he had seen, and his characterization of some of the people he had visited.

"What did Your Highness think of the relative characteristics of the Germans and the French, as you saw them?" I asked him at the same dinner.

"The people in Berlin," said he, "get up early in the morning and go to their business, while the people in Paris get up in the evening and go to the theatre."

This may have been a bit exaggerated, but it indicated that the Prince did not travel, as many do on their first trip, with his mouth open and his eyes closed.

After his return to Peking he purchased a brougham, as did most of the other leading officials and princes at the close of the Boxer troubles, and driving about in this carriage, he has been a familiar figure from that time until the present. As straws show the direction of the wind, these incidents ought to indicate that Prince Chun will not be a conservative to the detriment of his government, or to the hindrance of Chinas progress.

It is a well-known fact that the Empress Dowager, in addition to her other duties, took charge of the arrangement of the marriages of all her nieces and nephews. One of her favourite Manchu officials, and indeed one of the greatest Manchus of recent years, though very conservative, and hence little associated with foreigners, was Jung Lu. As the affianced bride of Prince Chun had drowned herself in a well during the Boxer troubles, the Empress Dowager engaged him to the daughter of the lady who had been Jung Lu's first concubine, but who, as his consort was dead, was raised to the position of wife.

"This Lady Jung," says Mrs. Headland, "is some forty years of age, very pretty, talkative, and vivacious, and she told me with a good deal of pride, on one occasion, of the engagement of her son to the sixth daughter of Prince Ching. And then with equal enthusiasm she told me how her daughter had been married to Prince Chun, 'which of course relates me with the two most powerful families of the empire.'

"I have met the Princess Chun on several occasions at the audiences in the palace, at luncheons with Mrs. Conger, at a feast with the Imperial Princess, at a tea with the Princess Tsai Chen, and at the palaces of many of the princesses. She is a very quiet little woman, and looked almost infantile as she gazed at one with her big, black eyes. She is very circumspect in her movements, and with such a mother and father as she had, I should think may be very brilliant. Naturally she had to be specially dignified and sedate at these public functions, as she and the Imperial Princess were the only ones belonging to the old imperial household, the descendants of Tao Kuang, who were intimately associated with the Empress Dowager's court. She is small, but pretty, and, as I have indicated, quiet and reticent. She was fond of her father, and naturally fond of the Empress Dowager, who selected her as a wife for her favourite nephew, Prince Chun, to whom she promised the succession at the time of their marriage. After her father's death, and while she was in mourning, she was invited into the palace by the Empress Dowager, where she appeared wearing blue shoes, the colour used in second mourning.

"'Why do you wear blue shoes?' asked Her Majesty.

"'On account of the death of my father,' replied the Princess.

"'And do you mourn over your dead father more than you rejoice over being in the presence of your living ruler?' the Empress Dowager inquired.

"It is unnecessary to add that the Princess 'changed the blue shoes for red ones while she remained in the palace, so careful has the Empress Dowager always been of the respect due to her dignity and position."

Having promised the regency to Prince Chun, we may infer that the Empress Dowager would do all in her power to prepare him to occupy the position with credit to himself, and in the hope that he would continue the policy which she has followed during the last ten years. Whenever, therefore, opportunity offered for a prince to represent the government at any public function with which foreigners were connected, Prince Chun was asked or appointed to attend. I have said that it was the murder of the German minister, Baron von Kettler, that gave Prince Chun his opportunity to see the world. And just here I might add that an account of the massacre of Von Kettler, sent from Canton, was published in a New York paper three days before it occurred. This indicates that his death had been premeditated and ordered by some high authorities,—perhaps Prince Tuan or Prince Chuang, Boxer leaders,—because the Germans had taken the port of Kiaochou, and had compelled the Chinese government to promise to allow them to open all the mines and build all the railroads in the province of Shantung.

After the Boxer troubles were settled, the Germans, at the expense of the Chinese government, erected a large stone memorial arch on the spot where Von Kettler fell. At its dedication, members of the diplomatic corps of all the legations in Peking were present, including ladies and children, together with a large number of Chinese officials representing the city, the government, and the Foreign Office, and Prince Chun was selected to pour the sacrificial wine. He did it with all the dignity of a prince, however much he may or may not have enjoyed it. On this occasion he used one of the ancient, three-legged, sacrificial wine-cups, which he held in both hands, while Na Tung, President of the Foreign Office, poured the wine into the cup from a tankard of a very beautiful and unique design. It is the only occasion on which I have seen the Prince when he did not seem to enjoy what he was doing. I ought to add just here that I have heard the Chinese refer to this arch as the monument erected by the Chinese government in memory of the man who murdered Baron von Kettler!

It is a well-known fact that the Boxers destroyed all buildings that had any indication of a foreign style of architecture, whether they belonged to Chinese or foreigner, Christian or non-Christian, legation, merchant, or missionary. In the rebuilding of the Peking legations, missions, and educational institutions, there were naturally a large number of dedicatory services. Many of the Chinese officials attended them, but I shall refer to only one or two at which I remember meeting Prince Chun. I believe it was the design of the Empress Dowager, as soon as she had decided upon him as the Regent, to give him as liberal an education in foreign affairs as the facilities in Peking would allow.

For many years the Methodist mission had tried to secure funds from America to erect a hospital and medical school in connection with the mission and the Peking University. This they found to be impossible, and finally Dr. N. S. Hopkins of Massachusetts, who was in charge of that work, consulted with his brother and brother-in-law, who subscribed the funds and built the institution. This act of benevolence on the part of Dr. Hopkins and his friends appealed to the Chinese sense of generosity, and when the building was completed, a large number of Chinese officials, together with Prince Chun and Prince Pu Lun, were present at its dedication. A number of addresses were made by such men as Major Conger, the American minister, Bishop Moore, Na Tung, Governor Hu, General Chiang, and others of the older representatives, in which they expressed their appreciation of the generosity which prompted a man like Dr. Hopkins to give not only himself, but his money, for the education of the Chinese youth and the healing of their poor. And I might add that Dr. Hopkins is physician to many of the princes and officials in Peking at the present time.

During this reconstruction, a number of the colleges of north China united to form a union educational institution. One part of this scheme was a union medical college, situated on the Ha-ta-men great street not a hundred yards north of the Von Kettler memorial arch. To the erection of this building the wealthy officials of Peking subscribed liberally, and the Empress Dowager sent her check for 11,000 taels, equal to $9,000 in American gold, and appointed Prince Chun to represent the Chinese government at its dedication. At this meeting Sir Robert Hart made an address on behalf of the foreigners, and Na Tung on behalf of the Chinese. Although Prince Chun took no public part in the exercises, he privately expressed his gratification at seeing the completion of such an up-to-date hospital and medical school in the Chinese capital.

I have given these incidents in the life of Prince Chun to show that he has had facilities for knowing the world better than any other Chinese monarch or regent that has ever sat upon the dragon throne, and that he has grasped the opportunities as they came to him. He has been intimately associated with the diplomatic life of the various legations, which is perhaps the most important knowledge he has acquired in dealing with foreign affairs, as these ministers are the channels through which he must come in contact with foreign governments. He has been present at the dedication of a number of missionary educational institutions, and hence from personal contact he will have some comprehension of the animus and work of missions and the character of the men engaged in that work. He may have as a councillor, if he so desires, the Prince Pu Lun, who has had a trip around the world, with the best possible facilities for seeing Japan, America, Great Britain, Germany, France, and Italy, and who has been in even more intimate contact with the diplomats and other foreigners than has Prince Chun himself. My wife and I have dined with him and the Princess both at the American legation and at his own palace, and when we left China, they came together in their brougham to bid us good-bye, a thing which could not have happened a few years ago, and an indication of how wide open the doors in China are now standing.

On the whole, therefore, Prince Chun begins his regency with a brighter outlook for his foreign relations than any other ruler China has ever had. What shall we say of his Chinese relations? Being the brother of Kuang Hsu, and himself a progressive young man, he ought to have the support of the Reform party, and being the choice of the Empress Dowager, he will have the support of the great progressive officials who have had the conduct of affairs for the last quarter of a century and more, and especially for the past ten years, since the Emperor Kuang Hsu was deposed.



XII

The Home of the Court—The Forbidden City

The innermost enclosure is the Forbidden City and contains the palace and its surrounding buildings. The wall is less solid and high than the city wall, is covered with bright yellow tiles, and surrounded by a deep, wide moat. Two gates on the east and west afford access to the interior of this habitation of the Emperor, as well as the space and rooms appertaining, which furnish lodgment to the guard defending the approach to the dragon's throne.—S. Wells Williams in "The Middle Kingdom."



XII

THE HOME OF THE COURT—THE FORBIDDEN CITY

During the past ten years, since the dethronement of the late Emperor Kuang Hsu, I have often been asked by Europeans visiting Peking:

"What would happen if the Emperor should die?"

"They would put a new Emperor on the throne," was my invariable answer. They usually followed this with another question:

"What would happen if the Empress Dowager should die?"

"In that case the Emperor, of course, would again resume the throne," I always replied without hesitation. But during those ten years, not one of my friends ever thought to propound the question, nor did I have the wit to ask myself:

"What would happen if the Emperor and the Empress Dowager should both suddenly snap the frail cord of life at or about the same time?"

Had such a question come to me, I confess I should not have known how to answer it. It is a problem that probably never presented itself to any one outside of that mysterious Forbidden City, or the equally mysterious spectres that come and go through its half-open gates in the darkness of the early morning. There are three parties to whom it may have come again and again, and to whom we may perhaps be indebted both for the problem and the solution.

When the deaths of both of their Imperial Majesties were announced at the same time, the news also came that the Japanese suspected that there had been foul play. With them, however, it was only suspicion; none of them, so far as I know, ever undertook to analyze the matter or unravel the mystery. There is no doubt a reasonable explanation, but we must go for it to the Forbidden City, the most mysterious royal dwelling in the world, where white men have never gone except by invitation from the throne, save on one occasion.

In 1901, while the court was in hiding at Hsianfu, the city to which they fled when the allies entered Peking, the western half of the Forbidden City was thrown open to the public, the only condition being that said public have a certificate which would serve as a pass to the American boys in blue who guarded the Wu men, or front gate. I was fortunate enough to have that pass.

My first move was to get a Chinese photographer—the best I could find in the city—to go with me and take pictures of everything I wanted as well as anything else that suited his fancy.

The city of Peking is regularly laid out. Towards the south is the Chinese city, fifteen miles in circumference. To the north is a square, four miles on each side, and containing sixteen square miles. In the centre of this square, enclosed by a beautifully crenelated wall thirty feet thick at the bottom, twenty feet thick at the top and twenty-five feet high, surrounded by a moat one hundred feet wide, is the Forbidden City, occupying less than one-half a square mile. In this city there dwells but one male human being, the Emperor, who is called the "solitary man."

There is a gate in the centre of each of the four sides, that on the south, the Wu men, being the front gate, through which the Emperor alone is allowed to pass. The back gate, guarded by the Japanese during the occupation, is for the Empress Dowager, the Empress and the women of the court, while the side gates are for the officials, merchants or others who may have business in the palace.

Through the centre of this city, from south to north, is a passageway about three hundred feet wide, across which, at intervals of two hundred yards, they have erected large buildings, such as the imperial examination hall, the hall in which the Emperor receives his bride, the imperial library, the imperial kitchen, and others of a like nature, all covered with yellow titles, and known to tourists, who see them from the Tartar City wall, as the palace buildings. These, however, are not the buildings in which the royal family live. They are the places where for the past five hundred years all those great diplomatic measures—and dark deeds—of the Chinese emperors and their great officials have been transacted between midnight and daylight.

If you will go with me at midnight to the great gate which leads from the Tartar to the Chinese city—the Chien men—you will hear the wailing creak of its hinges as it swings open, and in a few moments the air will be filled with the rumbling of carts and the clatter of the feet of the mules on the stone pavement, as they take the officials into the audiences with their ruler. If you will remain with me there till a little before daylight you will see them, like silent spectres, sitting tailor-fashion on the bottom of their springless carts, returning to their homes, but you will ask in vain for any information as to the business they have transacted. "They love darkness rather than light," not perhaps "because their deeds are evil," but because it has been the custom of the country from time immemorial.

Immediately to the north of this row of imperial palace buildings, and just outside the north gate, there is an artificial mound called Coal Hill, made of the dirt which was removed to make the Lotus Lakes. It is said that in this hill there is buried coal enough to last the city in time of siege. This, however, was not the primary design of the hill. It has a more mysterious meaning. There have always been spirits in the earth, in the air, in every tree and well and stream. And in China it has ever been found necessary to locate a house, a city or even a cemetery in such surroundings as to protect them from the entrance of evil spirits. "Coal Hill," therefore, was placed to the north of these imperial palace buildings to protect them from the evil spirits of the cold, bleak north.

Just inside of that north gate there is a beautiful garden, with rockeries and arbours, flowering plants and limpid artificial streams gurgling over equally artificial pebbles, though withal making a beautiful sight and a cool shade in the hot summer days. In the east side of this garden there is a small imperial shrine having four doors at the four points of the compass. In front of each of these doors there is a large cypress-tree, some of them five hundred years old, which were split up from the root some seven or eight feet, and planted with the two halves three feet apart, making a living arch through which the worshipper must pass as he enters the temple. To the north of the garden and east of the back gate there is a most beautiful Buddhist temple, in which only the members of the imperial family are allowed to worship, in front of which there is also a living arch like those described above, as may also be found before the imperial temples in the Summer Palace. This is one of the most unique and mysterious features of temple worship I have found anywhere in China, and no amount of questioning ever brought me any explanation of its meaning.

Now if you will go with me to the top of Coal Hill I will point out to you the buildings in which their Majesties have lived. There are six parallel rows of buildings, facing the south, each behind the other, in the northwest quarter of this Forbidden City, protected from the evil spirits of the north by the dagoba on Prospect Hill.

Perhaps you would like to go with me into these homes of their Majesties—or, as a woman's home is always more interesting than the den of a man, let me take you through the private apartments of the greatest woman of her race—the late Empress Dowager. She occupied three of these rows of buildings. The first was her drawing-room and library, the second her dining-room and sleeping apartments, and the third her kitchen.

One was strangely impressed by what he saw here. There was no gorgeous display of Oriental colouring, but there was beauty of a peculiarly penetrating quality—and yet a homelike beauty.

No description that can be written of it will ever do it justice. Not until one can see and appreciate the paintings of the old Chinese masters of five hundred years ago hanging upon the walls, the beautiful pieces of the best porcelain of the time of Kang Hsi and Chien Lung, made especially for the palace, arranged in their natural surroundings, on exquisitely carved Chinese tables and brackets, the gorgeously embroided silk portieres over the doorways, and the matchless tapestries which only the Chinese could weave for their greatest rulers, can we appreciate the beauty, the richness, and the refined elegance of the private apartments of the great Dowager.

I went into her sleeping apartments. Others also entered there, sat upon her couch, and had their friends photograph them. I could not allow myself to do so. I stood silent, with head uncovered as I gazed with wonder and admiration at the bed, with its magnificently embroidered curtains hanging from the ceiling to the floor, its yellow-satin mattress ten feet in length and its great round, hard pillow, with the delicate silk spreads turned back as though it were prepared for Her Majesty's return. On the opposite side of the room there was a brick kang bed, such as we find in the homes of all the Chinese of the north, where her maids slept, or sat like silent ghosts while the only woman that ever ruled over one-third of the human race took her rest. The furnishings were rich but simple. No plants, no intricate carvings to catch the dust, nothing but the two beds and a small table, with a few simple and soothing wall decorations, and the monotonous tick-tock of a great clock to lull her to sleep.

If Shakespeare could say with an English monarch in his mind, "Uneasy lies the head that wears a crown," we might repeat it with added emphasis of Tze Hsi. For forty years she had to rise at midnight, winter as well as summer, and go into the dark, dreary, cold halls of the palace, lighted much of the time with nothing but tallow dips, and heated only with brass braziers filled with charcoal, and there sit behind a screen where she could see no one, and no one could see her, and listen to the reports of those who came to these dark audiences. Then she must, in conjunction with them, compose edicts which were sent out to the Peking Gazette, the oldest and poorest newspaper in the world, to be carved on blocks, and printed, and then sent by courier to every official in the empire. Ruling over a conquered race, she must always be watching out for signs of discontent and rebellion; being herself the daughter of a poor man, and beginning as only the concubine of an emperor, and he but a weak character, she must be alert for dissatisfaction on the part of the princes who might have some title to the throne. She must watch the governors in the distant provinces and the viceroys who are in charge of great armies, that they do not direct them against instead of in defense of the throne.

When her husband died while a fugitive two hundred miles from her palace, she must see to it that her three-year-old child was placed upon the throne with her own hand at the helm, and when he died she must also be ready with a successor, who would give her another lease of office. Even when he became of age and took the throne she must watch over him like a guardian, to prevent his bringing down upon their own heads the structure which she had builded. Nay, more, when it became necessary for her to dethrone him and rule in his name, banishing his friends and pacifying his enemies, keeping him a prisoner in his palace, it required a courage that was titanic to do so. But she never flinched, though we may suppose that many of her poorest subjects, who could sleep from dark till daylight with nothing but a brick for a pillow, might have rested more peacefully than she.

She had a myriad of other duties to perform. She was the mother-in-law of that imperial household, with the Emperor, the Empress, sixty concubines, two thousand eunuchs, and any number of court ladies and maid-servants. Their expenses were enormous and she must keep her eye on every detail. The food they ate was similar to that used by all the Chinese people. I happen to know this, because one of her eunuchs who visited me frequently to ask my assistance in a matter which he had undertaken for the Emperor, often brought me various kinds of meat, or other delicacies of a like nature, from the imperial kitchens.

I want you to visit three of the imperial temples in these beautiful palace grounds. The first is a tall, three-story building at the head of that magnificent Lotus Lake. In it there stands a Buddhist deity with one thousand heads and one thousand arms and hands. Standing upon the ground floor its head reaches almost to the roof. Its body, face and arms are as white as snow. There is nothing else in the building—nothing but this mild-faced Buddhist divinity for that brilliant, black-eyed ruler of Chinas millions to worship.

Standing near by is another building of far greater beauty. It is faced all over with encaustic tiles, each made at the kiln a thousand miles away, for the particular place it was to occupy. Each one fits without a flaw, a suggestion to American architects on Chinese architecture.

The second of these temples stands to the west of the Coal Hill, immediately to the north of the homes of their Majesties. One day while passing through the forbidden grounds I came upon this temple from the rear. In the dome of one of the buildings is a circular space some ten feet in diameter, carved and gilded in the form of two magnificent dragons after the fabled pearl. It is to this place the Emperor goes in time of drought to confess his sins, for he confesses to the gods that the drought is all his doing, and to pray for forgiveness, and for rain to enrich the thirsty land. The towers on the corners of the wall of the Forbidden City are the same style of architecture as the small pavilion in the front court of this temple.

Now as the buds of spring are bursting and the eaves on the mulberry-trees are beginning to develop, will you go with the Empress Dowager or the Empress into a temple on Prospect Hill, between the Coal Hill and the Lotus Lake, where she offers sacrifices to the god of the silkworm and prays for a prosperous year on the work of that little insect? Above it stands one of the most hideous bronze deities I have ever seen—male and naked—in a beautiful little shrine, every tile of which is made in the form of a Buddha's head. During the occupation tourists were allowed to visit this place freely, and their desire for curios overcoming their discretion, they knocked the heads off these tiles until, when the place was closed, there was not a single tile which had not been defaced.

One other building in the Forbidden City is worthy of our attention. It is the art gallery. It is not generally known that China is the parent of all Oriental art. We know something of the art of Japan but little about that of China. And yet the best Japanese artists have never hoped for anything better than to equal their Chinese teacher. In this art gallery there are stored away the finest specimens of the old masters for ten centuries or more, together with portraits of all the noted emperors. Among these portraits we may now find two of the Empress Dowager, one painted by Miss Carl, and another by Mr. Vos, a well-known American portrait painter.



XIII

The Ladies of the Court

I love to talk with my people of their Majesties, the princesses, and the Chinese ladies, as I have seen and known them. Your friendship I will always remember. Her Majesty, your imperial sister, found a warm place in my heart and is treasured there. Please extend to the Imperial Princess my cordial greetings and to the other princesses my best of good wishes.—Mrs. E. H. Conger, in a letter to the Princess Shun.



XIII

THE LADIES OF THE COURT

The leading figure of the court is Yehonala, wife of the late Emperor Kuang Hsu. She has always been called the Young Empress, but is now the Empress Dowager. After the great Dowager was made the concubine of Hsien Feng, she succeeded in arranging a marriage, as we have seen, between her younger sister and the younger brother of her husband, the Seventh Prince, as he was called, father of Kuang Hsu and the present regent.

The world knows how, in order to keep the succession in her own family, she took the son of this younger sister, when her own son the Emperor Tung Chih died, and made him the Emperor Kuang Hsu when he was but little more than three years of age. When the time came for him to wed, she arranged that he should marry his cousin, Yehonala, the daughter of her favourite brother, Duke Kuei. This Kuang Hsu was not inclined to do, as his affections seem to have been centred on another. The great Dowager, however, insisted upon it, and he finally made her Empress, and to satisfy,—or shall we say appease him?—she allowed him to take as his first concubine the lady he wanted as his wife; and it was currently reported in court circles that when Yehonala came into his presence he not infrequently kicked off his shoe at her, a bit of conduct that is quite in keeping with the temper usually attributed to Kuang Hsu during those early years. This may perhaps explain why she stood by the great Dowager through all the troublous times of 1898 and 1900, in spite of the fact that her imperial aunt had taken her husband's throne.

Mrs. Headland tells me that "Yehonala is not at all beautiful, though she has a sad, gentle face. She is rather stooped, extremely thin, her face long and sallow, and her teeth very much decayed. Gentle in disposition, she is without self-assertion, and if at any of the audiences we were to greet her she would return the greeting, but would never venture a remark. At the audiences given to the ladies she was always present, but never in the immediate vicinity of either the Empress Dowager or the Emperor. She would sometimes come inside the great hall where they were, but she always stood in some inconspicuous place in the rear, with her waiting women about her, and as soon as she could do so without attracting attention, she would withdraw into the court or to some other room. In the summer-time we sometimes saw her with her servants wandering aimlessly about the court. She had the appearance of a gentle, quiet, kindly person who was always afraid of intruding and had no place or part in anything. And now she is the Empress Dowager! It seems a travesty on the English language to call this kindly, gentle soul by the same title that we have been accustomed to use in speaking of the woman who has just passed away."

My wife tells me that,—"A number of years ago I was called to see Mrs. Chang Hsu who was suffering from a nervous breakdown due to worry and sleeplessness. On inquiry I discovered that her two daughters had been taken into the palace as concubines of the Emperor Kuang Hsu. Her friends feared a mental breakdown, and begged me to do all I could for her. She took me by the hand, pulled me down on the brick bed beside her, and told me in a pathetic way how both of her daughters had been taken from her in a single day.

"'But they have been taken into the palace,' I urged, to try to comfort her, 'and I have heard that the Emperor is very fond of your eldest daughter, and wanted to make her his empress.'

"'Quite right,' she replied, 'but what consolation is there in that? They are only concubines, and once in the palace they are dead to me. No matter what they suffer, I can never see them or offer them a word of comfort. I am afraid of the court intrigues, and they are only children and cannot understand the duplicity of court life—I fear for them, I fear for them,' and she swayed back and forth on her brick bed.

"Time, however, the great healer with a little medicine and sympathy to quiet her nerves, brought about a speedy recovery, though in the end her fears proved all too true."

In 1897 the brother of this first concubine met Kang Yu-wei in the south, and became one of his disciples. Upon his return to Peking, knowing of the Emperor's desire for reform, and his affection for his sister, he found means of communicating with her about the young reformer.

At the time of the coup d'etat, and the imprisonment of the Emperor, this first concubine was degraded and imprisoned on the ground of having been the means of introducing Kang Yu-wei to the notice of the Emperor, and thus interfering in state affairs. She continued in solitary confinement from that time until the flight of the court in 1900 when in their haste to get away from the allies she was overlooked and left in the palace. When she discovered that she was alone with the eunuchs, fearing that she might become a victim to the foreign soldiers, she took her life by jumping into a well. On the return of the court in 1902, the Empress Dowager bestowed upon her posthumous honours, in recognition of her conduct in thus taking her life and protecting her virtue.

Some conception of the haste and disorder with which the court left the capital on that memorable August morning may be gleaned from the fact that her sister was also overlooked and with a eunuch fled on foot in the wake of the departing court. She was overtaken by Prince Chuang who was returning in his chair from the palace, where, with Prince Ching, he had been to inform their Majesties that the allies were in possession of the city. The eunuch, recognizing him, called his attention to the fleeing concubine, who, when he had alighted and greeted her, begged him to find her a cart that she might follow the court. Presently a dilapidated vehicle came by in which sat an old man. The Prince ordered him to give the cart to the concubine and sent her to his palace where a proper conveyance was secured, and she overtook the court at the Nankow pass.

At the audiences, this concubine was always in company with the Empress Yehonala, standing at her left. She, however, lacked both the beauty and intelligence of her sister.

The ladies of the court, who were constantly associated with the Empress Dowager as her ladies in waiting, are first, the Imperial Princess, the daughter of the late Prince Kung, the sixth brother of the Empress Dowager's husband. Out of friendship for her father, the Empress Dowagers adopted her as their daughter, giving her all the rights, privileges and titles of the daughter of an empress. She is the only one in the empire who is entitled to ride in a yellow chair such as is used by the Empress Dowager, the Emperor or Empress. The highest of the princes—even Prince Ching himself—has to descend from his chair if he meet her. Yet when this lady is in the palace, no matter how she may be suffering, she dare not sit down in the presence of Her Majesty.

"One day when we were in the palace," says Mrs. Headland, "the Imperial Princess was suffering from such a severe attack of lumbago, that she could scarcely stand. I suggested to her that she retire to the rear of the room, behind some of the pillars and rest a while.

"'I dare not do that,' she replied; 'we have no such a custom in China.'"

She is austere in manner, plain in appearance, dignified in bearing, about sixty-five years of age, and is noted for her accomplishment in making the most graceful courtesy of any lady in the court.

During the Boxer troubles and the occupation, her palace was plundered and very much injured, and she escaped in her stocking feet through a side door. At the first luncheon given at her palace thereafter, she apologized for its desolate appearance, saying that it had been looted by the Boxers, though we knew it had been looted by the allies. At later luncheons, however, she had procured such ornaments as restored in some measure its original beauty and grandeur, though none of these dismantled palaces will regain their former splendour for many years to come.

Next to the Imperial Princess are the two sisters of Yehonala, one of whom is married to Duke Tse, who was head of the commission that made the tour of the world to inquire as to the best form of government to be adopted by China in her efforts at renovation and reform. It is not too much to suppose that it was because the Duke was married to the Empress Dowager's niece that he was made the head of this commission, which after its return advised the adoption of a constitution. The other sister is the wife of Prince Shun, and is the opposite of the Empress. She is stout, but beautiful. She has always been the favourite niece of the Empress Dowager, appeared at all the functions, and though very sedate when foreign ladies were present at an audience, I was told by the Chinese that when the imperial family were alone together she was the life of the company. She would even stand behind the Empress Dowager's chair "making such grimaces," the Chinese expressed it, as to make it almost impossible for the others to retain their equilibrium. As she was the youngest of the three sisters, and because of her happy disposition, the Chinese nicknamed her hsiao kuniang, "the little girl." These three sisters are all childless.

The Princess Shun and Princess Tsai Chen, only daughter-in-law of Prince Ching, herself the daughter of a viceroy, were very congenial, and the most intimate friends of all those in court circles. The latter is beautiful, brilliant, quick, tactful, and graceful. Of all the ladies of the court she is the most witty and, with Princess Shun, the most interesting. These two more than any others made the court ladies easy to entertain at all public functions, for they were full of enthusiasm and tried to help things along. They seemed to feel that they were personally responsible for the success of the audience or the luncheon as a social undertaking.

Lady Yuan is one of two of these court ladies who dwelt with the Empress Dowager in the palace, the other being Prince Ching's fourth daughter. She is a niece by marriage of the Empress Dowager, though she really was never married. The nephew of the Empress Dowager, to whom she was engaged, though she had never seen him, died before they were married. After his death, but before his funeral, she dressed herself as a widow, and in a chair covered with white sackcloth went to his home, where she performed the ceremonies proper for a widow, which entitled her to take her position as his wife. Such an act is regarded as very meritorious in the eyes of the Chinese, and no women are more highly honoured than those who have given themselves in this way to a life of chastity.

The second of these ladies who remained in the palace with the Empress Dowager is the fourth daughter of Prince Ching. Married to the son of a viceroy, their wedded life lasted only a few months. She was taken into the palace, and being a widow, she neither wears bright colours nor uses cosmetics. She is a fine scholar, very devout, and spends much of her time in studying the Buddhist classics. She is considered the most beautiful of the court ladies.

The Empress Dowager took charge of most of the domestic matters of all her relatives, taking into the palace and associating with her as court ladies some who were widowed in their youth, and keeping constantly with her only those whom she has elevated to positions of rank, or members of her own family. Nor was she too busy with state affairs to stop and settle domestic quarrels.

Among the court ladies there was one who was married to a prince of the second order. Her husband is still living, but as they were not congenial in their wedded life, the Empress Dowager made herself a kind of foster-mother to the Princess and banished her husband to Mongolia, an incident which reveals to us another phase of the great Dowager's character—that of dealing with fractious husbands.



XIV

The Princesses—Their Schools

The position accorded to woman in Chinese society is strictly a domestic one, and, as is the case in other Eastern countries, she is denied the liberty which threatens to attain such amazing proportions in the West. There is no reason to suppose that woman in China is treated worse than elsewhere; but people can of course paint her condition just as fancy seizes them. They are rarely admitted into the domestic surroundings of Chinese homes, therefore there is nothing to curb the imagination. The truth is that just as much may be said on one side as on the other. Domestic happiness is in China—as everywhere else the world over—a lottery. The parents invariably select partners in marriage for their sons and daughters, and sometimes make as great blunders as the young people would if left to themselves.—Harold E. Gorst in "China."



XIV

THE PRINCESSES—THEIR SCHOOLS[1]

[1] Taken from Mrs. Headland's note-book.

One day while making a professional call on the Princess Su our conversation turned to female education in China. I was deeply interested in the subject, and was aware that the Prince had established a school for the education of his daughters and the women of his palace, and was naturally pleased when the Princess asked:

"Would you care to visit our school when it is in session?"

"Nothing would please me more," I answered. "When may I do so?"

"Could you come to-morrow morning?" she inquired.

"With pleasure; at what time?"

"I will send my cart for you."

The following morning the Prince's cart appeared. It was lined with fur, upholstered in satin, furnished with cushions, and encircled by a red band which indicated the rank of its owner. A venerable eunuch, the head of the palace servants, preceded it as an outrider, and assisted me in mounting and dismounting, while the driver in red-tasselled hat walked decorously by the side.

The school occupies a large court in the palace grounds. Another evidence of Western influence in the same court is a large two-story house of foreign architecture where the Prince receives his guests. Prince Su was the first to have this foreign reception hall, but he has been followed in this respect by other officials and princes as well as by the Empress Dowager.

"This is not unlike our foreign compounds," I remarked to the Princess as we entered the court.

"Yes," she replied, "the Prince does not care to have the court paved, but prefers to have it sodded and filled with flowers and shrubs."

The school building was evidently designed for that purpose, being light and airy with the whole southern exposure made into windows, and covered with a thin white paper which gives a soft, restful light and shuts out the glare of the sun. The floor is covered with a heavy rope matting while the walls are hung with botanical, zoological and other charts. Besides the usual furniture for a well-equipped schoolroom, it was heated with a foreign stove, had glass cases for their embroidery and drawing materials, and a good American organ to direct them in singing, dancing and calisthenics.

I arrived at recess. The Princess took me into the teacher's den, which was cut off from the main room by a beautifully carved screen. Here I was introduced to the Japanese lady teacher and served with tea. She spoke no English and but little Chinese, and the embarrassment of our effort to converse was only relieved by the ringing of the bell for school. The pupils, consisting of the secondary wives and daughters of the Prince, his son's wife, and the wives and daughters of his dead brother who make their home with him, entered in an orderly way and took their seats. When the teacher came into the room the ladies all arose and remained standing until she took her place before her desk and made a low bow to which they all responded in unison. This is the custom in all of the schools I have visited. Even where the superintendent is Chinese, the pupils stand and make a low Japanese bow at the beginning and close of each recitation.

"How long has the school been in session?" I asked the Princess.

"Three and a half months," she replied.

"And they have done all this embroidery and painting in that time?"

"They have, and in addition have pursued their Western studies," she explained.

In arithmetic the teacher placed the examples on the board, the pupils worked them on their slates, after which each was called upon for an explanation, which she gave in Japanese. While this class was reciting the Prince came in and asked if we might not have calisthenics, evidently thinking that I would enjoy the drill more than the mathematics. It was interesting to see those Manchu ladies stand and go through a thorough physical drill to the tune of a lively march on a foreign organ. The Japanese are masters in matters of physical drill, and in the schools I have visited I have been pleased at the quiet dignity, and the reserve force and sweetness of their Japanese teachers. The precision and unanimity with which orders were executed both surprised and delighted me. Everything about these schools was good except the singing, which was excruciatingly poor. The Chinese have naturally clear, sweet voices, with a tendency to a minor tone, which, with proper training, admit of fair development. But the Japanese teacher dragged and sang in a nasal tone, in which the pupils followed her, evidently thinking it was proper Western music. I was rather amused to see the younger pupils go through a dignified dance or march to the familiar strains of "Shall we gather at the river," which the eldest daughter played on the organ.

"The young ladies do not comb their hair in the regular Manchu style," I observed to the Princess.

"No," she answered, "we do not think that best. It is not very convenient, and so we have them dress it in the small coil on top of the head as you see. Neither do we allow them to wear flowers in their hair, nor to paint or powder, or wear shoes with centre elevations on the soles. We try to give them the greatest possible convenience and comfort."

They were proud of their bits of crocheting and embroidery, each of which was marked with the name of the person who did it and the date when it was completed. Many of them were made of pretty silk thread in a very intricate pattern, though I admired their drawing and painting still more.

"Of what does their course of study consist?" I asked the Princess.

She went to the wall and took down a neat gilt frame which contained their curriculum, and which she asked her eldest daughter to copy for me. They had five studies each day, six days of the week, Sunday being a holiday. They began with arithmetic, followed it up with Japanese language, needlework, music and calisthenics, then took Chinese language, drawing, and Chinese history with the writing of the ideographs of their own language, which was one of the most difficult tasks they had to perform. The dignified way in which the pupils conducted themselves, the respect which they showed their teacher, and the way in which they went about their work, delighted me. The discipline it gave them, the self-respect it engendered, and the power of acquisition that came with it were worth more perhaps than the knowledge they acquired, useful as that information must have been.

The Princess Ka-la-chin, the fifth sister of Prince Su, is married to the Mongolian Prince Ka-la. It is a rule among the Manchus that no prince can marry a princess of their own people, but like the Emperor himself, must seek their wives from among the untitled. These ladies after their marriage are raised to the rank of their husbands. It is the same with the daughters of a prince. Their husbands must come from among the people, but unlike the princes they cannot raise them to their own rank, and so their children have no place in the imperial clan. Many of the princesses therefore prefer to marry Mongolian princes, by which they retain their rank as well as that of their children.

Naturally a marriage of this kind brings changes into the life of the princess. She has been brought up in a palace in the capital, lives on Chinese food, and is not inured to hardships. When she marries a Mongol prince, she is taken to the Mongolian plains, is not infrequently compelled to live in a tent, and her food consists largely of milk, butter, cheese and meat, most of which are an abomination to the Chinese. They especially loathe butter and cheese, and not infrequently speak of the foreigner smelling like the Mongol—an odour which they say is the result of these two articles of diet.

Prince Su's fifth sister was fortunate in being married to a Mongol prince who was not a nomad. He had established a sort of village capital of his possessions, the chief feature of which was his own palace. Here he lives during the summers and part of the winters; though once in three years he is compelled to spend at least three months in his palace in Peking when he comes to do homage to the Emperor.

During one of these visits to Peking the Princess sent for me to come to her palace. I naturally supposed she was ill, and so took with me my medical outfit, but her first greeting was:

"I am not ill, nor is any member of my family, but I wanted to see you to have a talk with you about foreign countries."

She had prepared elaborate refreshments, and while we sat eating, she directed the conversation towards mines and mining, and then said:

"My husband, the Prince, is very much interested in this subject, and believes that there are rich stores of ore on his principality in Mongolia."

"Indeed, that is very interesting," I answered.

"You know, of course, it is a rule," she went on to say, "that no prince of the realm is allowed to go more than a few miles from the capital without special permission from the throne."

"No, I was not aware of that fact."

She then went on to say that her husband was anxious to attend the St. Louis Exposition, and study this subject in America, but so long as these hindrances remained it was impossible for him to do so. She then said:

"I am very much interested in the educational system of your honourable country, and especially in your method of conducting girls' schools."

"Would you not like to come and visit our girls' high school?" I asked.

"I should be delighted," she replied.

This she did, and before leaving the capital she sent for a Japanese lady teacher whom she took with her to her Mongolian home, where she established a school for Mongolian girls.

In this school she had a regular system of rules, which did not tally with the undisciplined methods of the Mongolians, and it was amusing to hear her tell how it was often necessary for the Prince to go about in the morning and wake up the girls in order to get them into school at nine o'clock.

The next time she came to Peking she brought with her seventeen of her brightest girls to see the sights of the city and visit some of the girls' schools, both Christian and non-Christian. Everything was new to them and it was interesting to hear their remarks as I showed them through our home and our high school. When the Princess returned to Mongolia she took with her a cultured young Chinese lady of unusual literary attainments to teach the Chinese classics in the school. This is the only school I have known that was established by a Manchu princess, for Mongolian girls, and taught by Chinese and Japanese teachers. This young lady was the daughter of the president of the Board of Rites, head examiner for literary degrees for all China, and was himself a chuang yuan, or graduate of the highest standing. Before going, this Chinese teacher had small bound feet, but she had not been long on the plains before she unbound her feet, dressed herself in suitable clothing, and went with the Princess and the Japanese teacher for a horseback ride across the plains in the early morning, a thing which a Chinese lady, under ordinary circumstances, is never known to do. The school is still growing in size and usefulness.

Prince Su's third sister is married to a commoner, but as is usual with these ladies who marry beneath their own rank, she retains her maiden title of Third Princess, by which she is always addressed.

"How did you obtain your education?" I once asked her.

"During my childhood," she answered, "my mother was opposed to having her daughters learn to read, but like most wealthy families, she had old men come into the palace to read stories or recite poetry for our entertainment. I not infrequently followed the old men out, bought the books from which they read, and then bribed some of the eunuchs to teach me to read them. In this way I obtained a fair knowledge of the Chinese character."

She is as deeply interested in the new educational movement among girls as is her sister. When this desire for Western education began, she organized a school, in which she has eighty girls or more, taken from various grades of society, whom she and some of her friends, in addition to employing teachers and providing the school-rooms, gave a good part of their time to teaching the Chinese classics, while a Japanese lady taught them calisthenics and the rudiments of Western mathematics.

She is aggressively pro-foreign, and is ready to do anything that will contribute to the success of the new educational movement, and the freedom of the Chinese woman. On one occasion when the Chinese in Peking undertook to raise a fund for famine relief, they called a large public meeting to which men and women were alike invited, the first meeting of the kind ever held in Peking. Such a gathering could not have occurred before the Boxer rebellion. The Third Princess, having promised to help provide the programme, took a number of her girls, and on a large rostrum, had them go through their calisthenic exercises for the entertainment of the audience. On another occasion she took all her girls to a private box at a Chinese circus, where men and women acrobats and horseback riders performed in a ring not unlike that of our own circus riders. In this circus small-footed women rode horseback as well as the women in our own circus, and one woman with bound feet lay down on her back, balanced a cart-wheel, weighing at least a hundred pounds, on her feet, whirling it rapidly all the time, and then after it stopped she continued to hold it while two women and a child climbed on top. The Princess was determined to allow her girls to have all the advantages the city afforded.

At the school of this Third Princess I once attended a unique memorial service. A lady of Hang Chou, finding it impossible to secure sufficient money by ordinary methods for the support of a school that she had established, cut a deep gash in her arm and then sat in the temple court during the day of the fair, with a board beside her on which was inscribed the explanation of her unusual conduct. This brought her in some three hundred ounces of silver with which she provided for her school the first year. When it was exhausted and she could get no more, she wrote letters to the officials of her province, in which she asked for subscriptions and urged the importance of female education, to which she said she was willing to give her life. To her appeal the officials paid no heed, and she finally wrote other letters renewing her request for help to establish the school, after which she committed suicide. The letters were sent, and later published in the local and general newspapers. Memorial services were held in various parts of the empire at all of which funds were gathered not only for her school but for establishing other schools throughout the provinces.

The school of the Third Princess at which this service was held was profusely decorated. Chinese flags floated over the gates and door-ways. Beautifully written scrolls, telling the reason for the service and lauding the virtues of the lady, covered the walls of the schoolroom. At the second entrance there was a table at which sat a scribe who took our name and address and gave us a copy of the "order of exercises." Here we were met by the Third Princess, who conducted us into the main hall. Opposite the doorway was hung a portrait of the lady, wreathed in artificial flowers, and painted by a Chinese artist. A table stood before it on which was a plate of fragrant quinces, candles, and burning incense, giving it the appearance of a shrine. Pots of flowers were arranged about the room, which was unusually clean and beautiful. The Chinese guests bowed three times before the picture on entering the room, which I thought a very pretty ceremony.

The girls of this school, to the number of about sixty, appeared in blue uniform, courtesying to the guests. Sixteen other girls' schools of Peking were represented either by teachers or pupils or both. One of the boys' schools came en masse, dressed in military uniform, led by a band, and a drillmaster with a sword dangling at his side. Addresses were made by both ladies and gentlemen, chief among whom were the Third Princess and the editress of the Woman's Daily Newspaper, the only woman's daily at that time in the world, who urged the importance of the establishment and endowment of schools for the education of girls throughout the empire.



XV

The Chinese Ladies of Rank

Though your husband may be wealthy, You should never be profuse; There should always be a limit To the things you eat and use. If your husband should be needy, You should gladly share the same, And be diligent and thrifty, And no other people blame. —"The Primer for Girls," Translated by I. T. H.



XV

THE CHINESE LADIES OF RANK[2]

[2] Taken from Mrs. Headland's note-book.

The Manchu lady's ideal of beauty is dignity, and to this both her deportment and her costume contribute in a well-nigh equal degree. Her hair, put up on silver or jade jewelled hairpins, decorated with many flowers, is very heavy, and easily tilted to one side or the other if not carried with the utmost sedateness. Her long garments, reaching from her shoulders to the floor, give to her tall figure an added height, and the central elevation of from four to six inches to the soles of her daintily embroidered slippers, compel her to stand erect and walk slowly and majestically. She laughs but little, seldom jests, but preserves a serious air in whatever she does.

The Chinese lady, on the contrary, aspires to be petite, winsome, affable and helpless. She laughs much, enjoys a joke, and is always good-natured and chatty.

One of their poets thus describes a noted beauty:

"At one moment with tears her bright eyes would be swimming, The next with mischief and fun they'd be brimming. Thousands of sonnets were written in praise of them, Li Po wrote a song for each separate phase of them.

"Bashfully, swimmingly, pleadingly, scoffingly, Temptingly, languidly, lovingly, laughingly, Witchingly, roguishly, playfully, naughtily, Willfully, waywardly, meltingly, haughtily, Gleamed the eyes of Yang Kuei Fei.

"Her ruby lips and peach-bloom cheeks, Would match the rose in hue, If one were kissed the other speaks, With blushes, kiss me too."

She combs her hair in a neat coil on the back of her head, uses few flowers, but instead prefers profuse decorations of pearls. Her upper garment extends but little below her knees, and her lower garment is an accordion-plaited skirt, from beneath which the pointed toes of her small bound feet appear as she walks or sways on her "golden lilies," as if she were a flower blown by the wind, to which the Chinese love to compare her. Her waist is a "willow waist" in poetry, and her "golden lilies," as her tiny feet are often called, are not more than two or three inches long—so small that it not infrequently requires the assistance of a servant or two to help her to walk at all. And though she may not need them she affects to be so helpless as to require their aid.

Until very recently education was discouraged rather than sought by the Manchu lady. Many of the princesses could not read the simplest book nor write a letter to a friend, but depended upon educated eunuchs to perform these services for them. The Chinese lady on the contrary can usually read and write with ease, and the education of some of them is equal to that of a Hanlin.

Socially the ladies of these two classes never meet. Their husbands may be of equal rank and well known to each other in official life, but the ladies have no wish to meet each other. One day while the granddaughter of one of the Chinese Grand Secretaries was calling upon me, the sisters of Prince Ching and Prince Su were announced. When they entered I introduced them. The dignity of the two princesses when presented led me to fear that we would have a cold time together. I explained who my Chinese lady friend was, and they answered in a formal way (wai t ou tou jen te, li to'u k'e pu jen te) "the gentlemen of our respective households are well acquainted, not so the ladies," but the ice did not melt. For a time I did my best to find a topic of mutual interest, but it was like trying to mix oil and water. I was about to give up in despair when my little Chinese friend, observing the dilemma in which I was placed, and the effort I was making to relieve the situation, threw herself into the conversation with such vigour and vivacity, and suggested topics of such interest to the others as to charm these reserved princesses, and it was not long until they were talking together in a most animated way.

One of the Manchu ladies expressed regret at the falling of her hair and the fact that she was getting bald. "Why," said my little Chinese friend, "after a severe illness not long since, I lost all my hair, but I received a prescription from a friend which restored it all, and just look at the result," she continued turning her pretty head with its great coils of shiny black hair. "I will be delighted to let you have it." The Manchu princesses finally rose to depart, and in their leave-taking, they were as cordial to my little Chinese friend, who had made herself so agreeable, as they were to me, for which I shall ever be grateful.

After they had gone I asked:

"Why is it that the Manchu and Chinese ladies do not intermingle in a social way?"

"The cause dates back to the beginning of the Manchu dynasty," she responded. "When the Chinese men adopted the Manchu style of wearing the queue, it was stipulated that they should not interfere with the style of the woman's dress, and that no Chinese should be taken to the palace as concubines or slaves to the Emperor. We have therefore always held ourselves aloof from the Manchus. Our men did this to protect us, and as a result no Chinese lady has ever been received at court, except, of course, the painting teacher of the Empress Dowager, who, before she could enter the palace, was compelled to unbind her feet, adopt the Manchu style of dress and take a Manchu name."

"Is not the Empress Dowager very much opposed to foot-binding? Why has she not forbidden it?"

"She has issued edicts recommending them to give it up, but to forbid it is beyond her power. That would be interfering with the Chinese ladies' dress."

"Do the Manchus consider themselves superior to the Chinese?"

"It is a poor rule that will not work both ways. Have you never noticed that in his edicts the Emperor speaks of his Manchu slaves and his Chinese subjects?"

Among my lady friends is one whose father died when she was a child, and she was brought up in the home of her grandfather who was himself a viceroy. She had always been accustomed to every luxury that wealth could buy. Clothed in the richest embroidered silks and satins, decorated with the rarest pearls and precious stones, she had serving women and slave girls to wait upon her, and humour her every whim. One day when we were talking of the Boxer insurrection she told me the following story:

"Some years ago," she said, "my steward brought me a slave girl whom he had bought from her father on the street. She was a bright intelligent and obedient little girl, and I soon became very fond of her. She told me one day that her grandmother was a Christian, and that she had been baptized and attended a Christian school. Her father, however, was an opium-smoker, and had pawned everything he had, and finally when her grandmother was absent had taken her and sold her to get money to buy opium. She asked me to send a messenger to her grandmother and tell her that she had a good home.

"I was delighted to do so for I knew the old woman would be distressed lest the child had been sold to a life of shame, or had found a cruel mistress. Unfortunately, however, my messenger could find no trace of the grandmother, as the neighbours informed him that she had left shortly after the disappearance of the child.

"As the years passed the child grew into womanhood. She was very capable, kind and thoughtful for others and I learned to depend upon her in many ways. She was very devoted to me, and sought to please me in every way she could. She always spoke of herself as a Christian and refused to worship our gods. When the Boxer troubles began I took my house-servants and went to my grandfather's home thinking that the Boxers would not dare disturb the households of such great officials as the viceroys. But I soon found that they respected no one who had liberal tendencies.

"One day there was a proclamation posted to the effect that all Christians were to be turned over to them, and that any one found concealing a Christian would themselves be put to death. My grandmother came to my apartments and wanted me to send my slave girl to the Boxers. We talked about it for some time but I steadfastly refused. When the Boxers had procured all they could by that method they announced that they were about to make a house-to-house search, and any household harbouring Christians would be annihilated."

"But how would they know that your slave was a Christian?" I inquired.

"Have you not heard," she asked, "that the Boxers claimed that after going through certain incantations, they could see a cross upon the forehead of any who had been baptized?"

"And did you believe they could?"

"I did then but I do not now. Indeed we all did. My grandmother came to me and positively forbade me to keep the slave in her home. After she had gone the girl came and knelt at my feet and begged me to save her! How could I send her out to death when she had been so kind and faithful to me? I finally decided upon a plan to save her. I determined to flee with her to the home of an uncle who lived in a town a hundred miles or more from Peking, where I hoped the Boxers were less powerful than they were at the capital.

"This uncle was the lieutenant-governor of the province and had always been very fond of me, and I knew if I could reach him I should win his sympathy and his aid. But how was this to be done? All travellers were suspected, searched and examined. For two women to be travelling alone, when the country was in such a state of unrest, could not but bring upon themselves suspicion, and should we be searched, the cross upon the forehead would surely be found, and we would be condemned to the cruel tortures in which the Boxers were said to delight.

"After much thought and planning the only possible method seemed to be to flee as beggars. You know women beggars are found upon the roads at all times and they excite little suspicion. Then in the hot summer it is not uncommon for them to wrap their head and forehead in a piece of cloth to protect them from the fierce rays of the sun. In this way I hoped to conceal the cross from observation in case we came into the presence of the Boxers. We confided our plans to a couple of the women servants whom we could trust, and asked them to procure proper outfits for us. They did so, and oh! what dirty old rags they were. The servants wept as they took off and folded up my silk garments and clad me in this beggar's garb."

"But your skin is so soft and fair, not at all like the skin of a woman exposed to the sun; and your black, shiny hair is not at all rusty and dirty like the hair of a beggar woman. I should think these facts would have caused your detection," I urged.

"That was easily remedied. We stained our faces, necks, hands and arms, and we took down our hair and literally rolled it in dust which the servants brought from the street. Oh! but it was nasty! such an odour! It was only the saving of the life of that faithful slave that could have induced me to do it. I had to take off my little slippers and wrap my feet in dirty rags such as beggars wear. We could take but a little copper cash with us. To be seen with silver or gold would have at once brought suspicion upon us, while bank-notes were useless in those days.

"In the early morning, before any one was astir we were let out of a back gate. It was the first time I had ever walked on the street. I had always been accustomed to going in my closed cart with outriders and servants. I shrank from staring eyes, and thought every glance was suspicious. My slave was more timid than I and so I must take the initiative. I had been accustomed to seeing street beggars from behind the screened windows of my cart ever since I was a child and so I knew how I ought to act, but at first it was difficult indeed. Soon, however, we learned to play our part, though it seems now like a hideous dream. We kept on towards the great gate through which we passed out of the city on to the highway which led to our destination.

"The first time we met a Boxer procession my knees knocked together in my fear of detection but they passed by without giving us a glance. We met them often after this, and before we finished our journey I learned to doubt their claim to detect Christians by the sign of the cross.

"We ate at the roadside booths, slept often in a gateway or by the side of a wall under the open sky, and after several days' wandering, we reached the yamen of my uncle. But we dare not enter and reveal our identity, lest we implicate them, for we found the Boxers strong everywhere, and even the officials feared their prowess. We hung about the yamen begging in such a way as not to arouse suspicion, until an old servant who had been in the family for many years, and whom I knew well, came upon the street. I followed him begging until we were out of earshot of others, and then told him in a singsong, whining tone, such as beggars use, who I was and why I was there, and asked him to let my uncle know, and said that if they would open the small gate in the evening we would be near and could enter unobserved.

"At first he could not believe it was I, for by this time we indeed looked like veritable beggars, but he was finally convinced and promised to tell my uncle. After nightfall he opened the gate and led us in by a back passage to my aunt's apartments where she and my uncle were waiting for me. They both burst into tears as they beheld my plight. Two old serving women, who had been many years in the family, helped us to change our clothes and gave us a bath and food. My feet had suffered the most. They were swollen and ulcerated and the dirty rags and dust adhering to the sores had left them in a wretched condition. It took many baths before we were clean, and weeks before my feet were healed.

"We remained with my uncle until the close of the Boxer trouble, and until my grandfather's return from Hsian where he had gone with the Empress Dowager and the court, and then I came back to Peking."

"Your grandmother must have felt ashamed when she heard how hard it had gone with you," I remarked.

"We never mentioned the matter when talking together. That was a time when every one was for himself. Death stared us all in the face."

"Where is your slave girl now? I should like to see her," I remarked.

"After the troubles were over I married her to a young man of my uncle's household. I will send for her and bring her to see you."

She did so. I found she had forgotten much of what she had learned of Christianity, but she remembered that there was but one God and that Jesus Christ was His Son to whom alone she should pray. She also remembered that as a small child she had been baptized, and that in school she had been taught that "we should love one another"; this was about the extent of her Gospel, but it had touched the heart of her charming little mistress and had saved her life.

There were sometimes amusing things happened when these Chinese ladies called. My husband among other things taught astronomy in the university. He had a small telescope with which he and the students often examined the planets, and they were especially interested in Jupiter and his moons. One evening, contrary to her custom, this same friend was calling after dark, and when the students had finished with Jupiter and his moons, my husband invited us to view them, as they were especially clear on that particular evening.

After she had looked at them for a while, and as my husband was closing up the telescope, she exclaimed: "That is the kind of an instrument that some foreigners sent as a present to my grandfather while he was viceroy, but it was larger than this one."

"And did he use it?" asked my husband.

"No, we did not know what it was for. Besides my grandfather was too busy with the affairs of the government to try to understand it."

"And where is it now?" asked Mr. Headland, thinking that the viceroy might be willing to donate it to the college.

"I do not know," she answered. "The servants thought it was a pump and tried to pump water with it, but it would not work. It is probably among the junk in some of the back rooms."

"I wonder if we could not find it and fix it up," my husband persisted.

"I am afraid not," she answered. "The last I saw of it, the servants had taken the glass out of the small end and were using it to look at insects on the bed."

One day when one of my friends came to call I said to her: "It is a long time since I have seen you. Have you been out of the city?"

"Yes, I have been spending some months with my father-in-law, the viceroy of the Canton provinces. His wife has died, and I have returned to Peking to get him a concubine."

"How old is he?" I inquired.

"Seventy-two years," she replied.

"And how will you undertake to secure a concubine for such an old man?"

"I shall probably buy one."

A few weeks afterwards she called again having with her a good-looking young woman of about seventeen, her hair beautifully combed, her face powdered and painted, and clothed in rich silk and satin garments, whom she introduced as the young lady procured for her father-in-law. She explained that she had bought her from a poor country family for three hundred and fifty ounces of silver.

"Don't you think it is cruel for parents to sell their daughters in this way?" I asked.

"Perhaps," she answered. "But with the money they received for her, they can buy land enough to furnish them a good support all their life. She will always have rich food, fine clothing and an easy time, with nothing to do but enjoy herself, while if she had remained at home she must have married some poor man who might or might not have treated her well, and for whom she would have to work like a slave. Now she is nominally a slave with nothing to do and with every comfort, in addition to what she has done for her family."

While we were having tea she asked to see Mr. Headland, as many of the older of my friends did. I invited him in, and as he entered the dining-room the young woman stepped out into the hall.

My friend greeted my husband, and with a mysterious nod of her head in the direction of the young woman she said: "Chiu shih na ke,—that's it."



XVI

The Social Life of the Chinese Woman

The manners and customs of the Chinese, and their social characteristics, have employed many pens and many tongues, and will continue to furnish all inexhaustible field for students of sociology, of religion, of philosophy, of civilization, for centuries to come. Such studies, however, scarcely touch the province of the practical, at least as yet, for one principal reason—that the subject is so vast, the data are so infinite, as to overwhelm the student rather than assist him in sound generalizations.—A. R. Colquhoun in "China in Transformation."



XVI

THE SOCIAL LIFE OF THE CHINESE WOMAN

The home life of a people is too sacred to be touched except by the hand of friendship. Our doors are closed to strangers, locked to enemies, and opened only to those of our own race who are in harmony and sympathy with us. What then shall we say when people of an alien race come seeking admission? They must bring some social distinction,—letters of introduction, or an ability to help us in ways in which we cannot help ourselves.

In the case of a people as exclusive as the Chinese this is especially true, so that with the exception of one or two women physicians and the wife of one of our diplomats no one has ever been admitted in a social as well as professional way to the women's apartments of the homes of the better class of the Chinese people.

A Chinese home is different from our own. It is composed of many one-story buildings, around open courts, one behind the other, and sometimes covers several acres of ground. Then it is divided into men's and women's apartments, the men receiving their friends in theirs and the women likewise receiving their friends by a side gate in their own apartments, which are at the rear of the dwelling. A wealthy man usually, in addition to his wife, has one or more concubines, and each of these ladies has an apartment of her own for herself and her children,—though all the children of all the concubines reckon as belonging to the first wife.

I have heard Sir Robert Hart tell an amusing incident which occurred in Peking. He said that the Chinese minister appointed to the court of Saint James came to call on him before setting out upon his journey. After conversing for some time he said:

"I should be glad to see Lady Hart. I believe it is customary in calling on a foreign gentleman to see his lady, is it not?"

"It is," said Sir Robert, "and I should be delighted to have you see her, but Lady Hart is in England with our children, and has not been here for twenty years."

"Ah, indeed, then perhaps I might see your second wife."

"That you might, if I had one. But the customs of our country do not allow us to have a second wife. Indeed they would imprison us if we were to have two wives."

"How singular," said the official with a nod of his head. "You do not appreciate the advantages of this custom of ours."

That there are advantages in this custom from the Chinese point of view, I have no doubt. But from certain things I have heard I fear there are disadvantages as well. One day the head eunuch from the palace of one of the leading princes in Peking came to ask my wife, who was their physician, to go to see some of the women or children who were ill. It was drawing near to the New Year festival and, of course, they had their own absorbing topics of conversation in the servants' courts. I said to him:

"The Prince has a good many children, has he not?"

"Twenty-three," he answered.

"How many concubines has he?" I inquired.

"Three," he replied, "but he expects to take on two more after the holidays."

"Doesn't it cause trouble in a family for a man to have so many women about? I should think they would be jealous of each other."

"Ah," said he, with a wave of his hand and a shake of his head, "that is a topic that is difficult to discuss. Naturally if this woman sees him taking to that woman, this one is going to eat vinegar."

They do "eat vinegar," but perhaps as little of it as any people who live in the way in which they live, for the Chinese have organized their home life as nearly on a governmental basis as any people in the world.

In addition to the wife and concubines, each son when he marries brings his wife home to a parental court, and all these sisters-in-law, or daughters-in-law add so much to the complications of living, for each must have her own retinue of servants.

Young people in China are all engaged by their parents without their knowledge or consent. This was very unsatisfactory to the young people of the old regime, and it is being modified in the new. One day one of my students in discussing this matter said to me:

"Our method of getting a wife is very much better than either the old Chinese method or your foreign method."

"How is that?" I asked.

"Well," said he, "according to the old Chinese custom a man could never see his wife until she was brought to his house. But we can see the girls in public meetings, we have sisters in the girls' school, they have brothers in the college, and when we go home during vacation we can learn all about each other."

"But how do you consider it better than our method?" I persisted.

"Why, you see, when you have found the girl you want, you have to go and get her yourself, while we can send a middleman to do it for us."

I still argued that by our method we could become better acquainted with the young lady.

"Yes," he said, "that is true; but doesn't it make you awfully mad if you ask a lady to marry you and she refuses?" and it must be confessed that this was a difficult question to answer without compromising one's self.

The rigour of the old regime was apparently modified by giving the young lady a chance to refuse. About ten days before the marriage, two ladies are selected by the mother of the young man to carry a peculiar ornament made of ebony and jade, or jade alone, or red lacquer, to the home of the prospective bride. This ornament is called the ju yi, which means "According to my wishes." If the lady receives it into her own hands it signifies her willingness to become his bride; if she rejects it, the negotiations are at an end, though I have never heard of a girl who refused the ju yi.[3]

Very erroneous ideas of the life and occupations of the Chinese ladies of the noble and official classes are held by those not conversant with their home life. The Chinese woman is commonly regarded as little better than a secluded slave, who whiles away the tedious hours at an embroidery frame, where with her needle she works those delicate and intricate pieces of embroidery for which she is famous throughout the world. In reality, a Chinese lady has little time to give to such work. Her life is full of the most exacting social duties. Few American ladies in the whirl of society in Washington or New York have more social functions to attend or duties to perform. I have often been present in the evening when the head eunuch brought to the ruling lady of the home (and the head of the home in China is the woman, not the man) an ebony tablet on which was written in red ink the list of social functions the ladies were to attend the following day.

She would select from the list such as she and her unmarried daughters could attend,—the daughters always going with their mother and not with their sisters-in-law,—then she would apportion the other engagements to her daughters-in-law, who would attend them in her stead.

The Chinese lady in Peking sleeps upon a brick bed, one half of the room being built up a foot and a half above the floor, with flues running through it; and in the winter a fire is built under the bed, so that, instead of having one hot brick in her bed, she has a hundred. She rises about eight. She has a large number of women servants, a few slave girls, and if she belongs to the family of a prince, she has several eunuchs, these latter to do the heavy work about the household. Each servant has her own special duties, and resents being asked to perform those of another. When my lady awakes a servant brings her a cup of hot tea and a cake made of wheat or rice flour. After eating this a slave girl presents her with a tiny pipe with a long stem from which she takes a few whiffs. Two servants then appear with a large polished brass basin of very hot water, towels, soaps, preparations of honey to be used on her face and hands while they are still warm and moist from the bathing. After the bath they remove the things and disappear, and two other women take their places, with a tray on which are combs, brushes, hair-pomades, and the framework and accessories needed for combing her hair. Then begins a long and tedious operation that may continue for two hours. Finally the hair is ready for the ornaments, jewels and flowers which are brought by another servant on a large tray. The mistress selects the ones she wishes, placing them in her hair with her own hands.