Among the attractive sights in Peking, none are quite so interesting as the places where His Majesty worships, and of these the most beautiful in architecture, the grandest in conception, and the one laid out on the most magnificent scale, is the Temple of Heaven.

Think of six hundred and forty acres of valuable city property being set aside for the grounds of a single temple, as compared with the way our own great churches are crowded into small city lots of scarcely as many square feet, and over-shadowed by great business blocks costing a hundred times as much, and we can get some conception of the magnificence of the scale on which this temple is laid out. A large part of the grounds is covered with cedars, many of which are not less than five hundred years old, while other parts are used to pasture a flock of black cattle from which they select the sacrifice for a burnt offering. The grounds are not well kept like those of our own parks and churches, but the original conception of a temple on such a large scale is worthy of a great people.

The worship at this temple is the most important of all the religious observances of the empire, and constitutes a most interesting remnant of the ancient monotheistic cultus which prevailed in China before the rationalism of Confucius and the polytheistic superstition of Buddhism predominated among the people. While the ceremonies of the sacrifices are very complicated, they are kept with the strictest severity. The chief of these is at the winter solstice. On December 21st the Emperor goes in a sedan chair, covered with yellow silk, and carried by thirty-two men, preceded by a band of musicians, and followed by an immense retinue of princes and officials on horseback. He first goes to the tablet-chapel, where he offers incense to Shang Ti, the God above, and to his ancestors, with three kneelings and nine prostrations. Then going to the great altar he inspects the offerings, after which he repairs to the Palace of Abstinence, where he spends the night in fasting and prayer. The next morning at 5:45 A. M. he dons his sacrificial robes, proceeds to the open altar, where he kneels and burns incense, offers a prayer to Shang Ti, and incense to his ancestors whose shrines and tablets are arranged on the northeast and northwest portions of the altar.

There are two altars in the temple, a quarter of a mile apart, the covered and the open altar, and this latter is one of the grandest religious conceptions of the human mind. It is a triple circular marble terrace, 210 feet wide at the base, 150 feet in the middle, and ninety feet at the top, ascended at the points of the compass by three flights of nine steps each. A circular stone is in the centre of the top, around which are nine stones in the first circle, eighteen in the second, twenty-seven in the third, etc., and eighty-one in the ninth, or last circle. The Emperor kneels on the circular stone, surrounded by the circles of stones, then by the circles of the terraces, and finally by the horizon, and thus seems to himself and his retinue to be in the centre of the universe, his only walls being the skies, and his only covering, the shining dome.

There are no images of any kind connected with the temple or the worship, the only offerings being a bullock, the various productions of the soil, and a cylindrical piece of jade about a foot long, formerly used as a symbol of sovereignty. Twelve bundles of cloth are offered to Heaven, and only one to each of the emperors, and to the sun and moon. The bullocks must be two years old, the best of their kind, without blemish, and while they were formerly killed by the Emperor they are now slaughtered by an official appointed for that purpose.

The covered altar is, I think, the most beautiful piece of architecture in China. It is smaller than the one already described but has erected upon it a lofty, circular triple-roofed temple ninety-nine feet in height, roofed with blue tiles, the eaves painted in brilliant colours and protected from the birds by a wire netting. In the centre, immediately in front of the altar, is a circular stone, as in the open altar. The ceiling is covered with gilded dragons in high relief, and the whole is supported by immense pillars. It was this building that was struck by lightning in 1890, but it was restored during the ten years that followed. Being made the camp of the British during the occupation of 1900, it received some small injuries from curio seekers, but none of any consequence. The Sikh soldiers who died during this period were cremated in the furnace connected with the open altar.

The Chinese have been an agricultural people for thirty centuries or more, and this characteristic is embodied in the Temple of Agriculture, which occupies a park of not less than three hundred and twenty acres of city property opposite the Temple of Heaven. It has four great altars, with their adjacent halls, to the spirits of Heaven, Earth, the Year, and the Ancestral Husbandman, Shen Nung, to whom the temple is dedicated. It was used as the camp of the American soldiers in 1900, and was well cared for. At one time some of the soldiers upset one of the urns, and when it was reported to the officer in command, the whole company was called out and the urn properly replaced, after which the men were lectured on the matter of injuring any property belonging to the temple.

There are several large plots of ground in this enclosure, one of which the Emperor ploughs, while another is marked "City Magistrate," another "Prefect," and on these bits of land the "five kinds of grain" are sown. One cannot view these imperial temples without being impressed with the potential greatness of a people who do things on such a magnificent scale. But one, at the same time, also feels that these temples, and the great Oriental religions which inspire and support them have failed in a measure to accomplish their design, which ought to be to educate and develop the people. This they can hardly be said to have done, especially if we consider their condition in their lack of all phases of scientific development, for as the sciences stand to-day they are all the product of the Christian peoples.

There are three other imperial temples on the same large scale as those just described. The Temple of the Sun east of the city, that of the Moon on the west, and that of the Earth on the north, though it must be confessed that the worship at these has been allowed to lapse. In the Tartar City there are two others, the Lama Temple and the Confucian Temple, in the former of which there is a statue of Buddha seventy-five feet high, and from thirteen to fifteen hundred priests who worship daily at his shrine. This statue is made of stucco, over a framework, and not of wood as some have told us, and as the guide will assure us at the present day. One can ascend to a level with its head by several flights of stairs, where a lamp is lit when the Emperor visits the temple. In the east wing of this same building is a prayer-wheel, which reaches up through several successive stories, and is kept in motion while the Emperor is present.

In the east side buildings there are a few interesting, though in some cases very disgusting idols, such for instance as those illustrating the creation, but over these draperies have been thrown during recent years, which make them a trifle more respectable.

The temple is very imposing. At the entrance there are two large arches covered with yellow tiles, from which a broad paved court leads to the front gate, on the two sides of which are the residences of the Lamas or Mongol priests. At the hour of prayer, which is about nine o'clock, they may be seen going in crowds, clothed in yellow robes, to the various halls of worship where they chant their prayers.

Very different from this is the Confucian Temple only a quarter of a mile away. Here we find neither priest nor idol—nothing but a small board tablet to "Confucius, the teacher of ten thousand ages" with those of his most faithful and worthy disciples. In the court on each side are rows of buildings—that on the east containing the tablets of seventy-eight virtuous men; that on the west the tablets of fifty-four learned men; eighty-six of these were pupils of the Sage, while the remainder were men who accepted his teachings. No Taoists, however learned; no Buddhists, however pure; no original thinkers, however great may have been their following, are allowed a place here. It is a Temple of Fame for Confucianists alone.

I have been in this temple when a whole bullock, the skin and entrails having been removed, was kneeling upon a table facing the tablet of the Sage, while sheep and pigs were similarly arranged facing the tablets of his disciples.

For twenty-four centuries China has had Taoism preached within her dominions; for twenty-three centuries she has worshipped at the shrine of Confucius; for eighteen centuries she has had Buddhism, and for twelve centuries Mohammedanism: and during all this time if we believe the statements of her own people, she has slept. Does it not therefore seem significant, that less than a century after the Gospel of Jesus Christ had been preached to her people, and the Bible circulated freely throughout her dominions, she opened her court to the world, began to build railroads, open mines, erect educational institutions, adopt the telegraph and the telephone, and step into line with the industrial methods of the most progressive nations of the Western world?



XXI

The Death of Kuang Hsu and the Empress Dowager

Who knows whether the Dowager Empress will ever repose in the magnificent tomb she has built for herself at such a cost, or whether a new dynasty may not rifle its riches to embellish its own? Tze-Hsi is growing old! According to nature's immutable law her faculties must soon fail her; her iron will must bend and her far-seeing eye grow dim, and after her who will resist the tide of foreign aggression and stem the torrent of inward revolt?—Lady Susan Townley in "My Chinese Note Book."



XXI

THE DEATH OF KUANG HSU AND THE EMPRESS DOWAGER

During mid-November of 1908 the Forbidden City of Peking was a blind stage before which an expectant world sat as an audience. It had not long to wait, for on the fifteenth and sixteenth it learned that Kuang Hsu and the Empress Dowager, less than twenty-four hours apart, had taken "the fairy ride and ascended upon the dragon to be guests on high." The world looked on in awe. It expected a demonstration if not a revolution but nothing of the kind happened. But on the other hand one of the most difficult diplomatic problems of her history was solved in a quiet and peaceable, if not a statesman-like way, by the aged Dowager and her officials, and China once more had upon her throne an emperor, though only a child, about whose succession there was no question. And all this was done with less commotion than is caused by the election of a mayor in New York or Chicago, which may or may not be to the credit of an absolute monarchy over a republican form of government.

The world has speculated a good deal as to what happened in the Forbidden City of Peking during the early half of November. Will the curious world ever know? Whether it will or not remains for the future to determine. We have, however, the edicts issued to the foreign legations at Peking and with these at the present we must be content. From them we learn that it was the Empress Dowager and not Kuang Hsu who appointed Prince Chun as Regent, and that this appointment was made—or at least announced—twenty-four hours before the death of the Emperor.

On the thirteenth of November the foreign diplomatic representatives received the following edict from the great Dowager through the regular channel of the Foreign Office of which Prince Ching was the president:

"It is the excellent will of Tze-hsi-kuan-yu-k'ang- i-chao-yu-chuang-ch'eng-shou-kung-ch'in-hsien-chung-hsi, the great Empress Dowager that Tsai Feng, Prince of Chun, be appointed Prince Regent (She Chang-wang)."

The above edict was soon followed by another which stated that "Pu I, the son of Tsai Feng, should be reared in the palace and taught in the imperial schoolroom," an indication that he was to be the next emperor, and that Tsai Feng and not Kuang Hsu was to occupy the throne, and all this by the "excellent will" of the Empress Dowager.

On the morning of the fourteenth the following edict came from the Emperor himself:

"From the beginning of August of last year, our health has been poor. We formerly ordered the Tartar generals, viceroys, and governors of every province to recommend physicians of ability. Thereupon the viceroys of Chihli, the Liang Kiang, Hu Kiang, Kiangsu and Chekiang recommended and sent forward Chen Ping-chun, Tsao Yuen-wang, Lu Yung-ping, Chow Ching-tao, Tu Chung-chun, Shih Huan, and Chang Pang-nien, who came to Peking and treated us. But their prescriptions have given no relief. Now the negative and positive elements (Yin-Yang) are both failing. There are ailments both external and internal, and the breath is stopped up, the stomach rebellious, the back and legs painful, appetite failing. On moving, the breath fails and there is coughing and panting. Besides, we have chills and fever, cannot sleep, and experience a general failure of bodily strength which is hard to bear.

"Our heart is very impatient and now the Tartar generals, viceroys, and governors of every province are ordered to select capable physicians, regardless of the official rank, and to send them quickly to Peking to await summons to give medical aid. If any can show beneficial results he will receive extraordinary rewards, and the Tartar generals, viceroys, and governors who recommend them will receive special grace. Let this be published."

This was followed on the same day by the following edict:

"Inasmuch as the Emperor Tung Chih had no issue, on the fifth day of the twelfth moon of that reign (January 12, 1875) an edict was promulgated to the effect that if the late Emperor Kuang Hsu should have a son, the said prince should carry on the succession as the heir of Tung Chih. But now the late Emperor has ascended upon the dragon to be a guest on high, leaving no son, and there is no course open but to appoint Pu I, the son of Tsai Feng, the Prince Regent, as the successor to Tung Chih and also as heir to the Emperor Kuang Hsu."

The next day—the fifteenth—another edict, purporting to come from little Pu I, but transcribed by Prince Ching, was sent out to the diplomatic body and to the world. It is as follows:

"I have the honour to inform Your Excellency that on the 21st day of the 10th moon [Nov. 14, 1908] at the yu-ke [5-7 P. M.] the late Emperor ascended on the dragon to be a guest on high. We have received the command of Tze-hsi, etc., the Great Empress Dowager to enter on the succession as Emperor. We lamented to Earth and Heaven. We stretched out our hands, wailing our insufficiency. Prostrate we reflect on how the late Emperor occupied the Imperial Throne for thirty-four years, reverently following the customs of his ancestors, receiving the gracious instruction of the Empress Dowager, exerting himself to the utmost, not failing one day to revere Heaven and observe the laws of his ancestors, devoting himself with diligence to the affairs of government and loving the people, appointing the virtuous to office, changing the laws of the land to make the country powerful, considering new methods of government which arouse the admiration of both Chinese and foreigners. All who have blood and breath cannot but mourn and be moved to the extreme point. We weep tears of blood and beat upon our heart. How can we bear to express our feelings!

"But we think upon our heavy responsibility and our weakness, and we must depend upon the great and small civil and military officials of Peking and the provinces to show public spirit and patriotism, and aid in the government. The viceroys and governors should harmonize the people and arrange carefully methods of government to comfort the spirit of the late Emperor in heaven. This is our earnest expectation."

On the sixteenth day of November, three days after she had appointed the regent, and two days after she had appointed Pu I, the diplomatic representatives received the following from Prince Ching:

"Your Excellency:

"I have the honour to inform Your Excellency that we have reverently received the following testamentary statement of Her Imperial Majesty Tze-hsi, etc., the Great Empress Dowager:

"'Although of scanty merit, I received the command of His Majesty the Emperor Wen Tsung-hsien (the posthumous title of Hsien Feng) to occupy a throne prepared for me in the palace. When the Emperor Mu Tsung I (Tung Chih) as a child succeeded to the throne, violence and confusion prevailed. It was a critical period of suppression by force. "Long-hairs" (Tai-ping rebels) and the "twisted turbans" (Nien Fei) were in rebellion. The Mohammedans and the aborigines had commenced to make trouble. There were many disturbances along the seacoast. The people were destitute. Ulcers and sores met the eye on every side. Cooperating with the Empress Dowager Hsiao Chen-hsien, I supported and taught the Emperor and toiled day and night. According to the instructions contained in the testamentary counsels of the Emperor Wen Tsung-hsien (Hsien Feng) I urged on the officials of Peking and the provinces and all the military commanders, determining the policy to be followed, diligently searching the right way of governing, choosing the upright for official positions, rescuing from calamity and pitying the people, and so obtained the protection of Heaven, gaining peace and tranquillity instead of distress and danger. Then the Emperor Mu Tsung I (Tung Chih) departed this life and the late Emperor succeeded to the throne. The times became still harder and the people in still greater straits, sorrow within and calamity without, confusion and noise; I had no recourse but to give instruction in government once more.

"'The year before last the preparatory measures for the institution of constitutional government were published. This year the time limits for the measures preparatory to constitutional government have been promulgated. Attending to these myriad affairs the strength of my heart has been exhausted. Fortunately my constitution was originally strong and up to the present I have stood the strain. Unexpectedly from the summer and autumn of this year I have been ill and have not been able to assist in the multitudinous affairs of government with tranquillity. Appetite and the power to sleep have gone. This has continued for a long time until my strength is exhausted and I have not dared to rest for even a day. On the 21st of this moon [November 14th] came the sorrow of the death of the late Emperor, and I was unable to control myself, so that my illness increased till I was unable to rise from my bed. I look back upon our fifty years of sorrow and trouble. I have been continually in a state of high tension without a moment's respite. Now a reform in the method of government has been commenced and there begins to be a clue to follow. The Emperor now succeeding to the throne is in his infancy. All depends upon his instruction and guidance. The Prince Regent and all the officials of Peking and the provinces should exert themselves to strengthen the foundations of our empire. Let the Emperor now succeedings to the throne make his country's affairs of first importance and moderate his sorrow, diligently attending to his studies so that he may in future illustrate the instruction which he has received. This is my devout hope. Let the mourning period be for twenty-seven days only. Let this be proclaimed to the empire that all may know.'"

Still one more edict was necessary to complete this remarkable list, and this was sent to the legations on the 17th of November. It is as follows:

"I have the honour to inform Your Excellency that on the 22d of the moon [November 15, 1908] I reverently received the following edict:

"We received in our early childhood the love and care of Tze-hsi, etc., the Great Empress Dowager. Our gratitude is boundless. We have received the command to succeed to the throne and we fully expected that the gentle Empress Dowager would be vigorous and reach a hundred years so that we might be cherished and made glad and reverently receive her instructions so that our government might be established and the state made firm. But her toil by day and night gradually weakened her. Medicine was constantly administered in the hope that she might recover. Contrary to our hopes, on the 21st day of the moon [November 14th] at the wei-k'o [1-3 P.M.] she took the fairy ride and ascended to the far country. We cried out and mourned how frantically! We learn from her testamentary statement that the period of full mourning is to be limited to twenty-seven days. We certainly cannot be satisfied with this. Full mourning must be worn for one hundred days and half mourning for twenty-seven months, by which our grief may be partly expressed. The order to restrain grief so that the affairs of the empire may be of first importance we dare not disregard, as it is her parting command. We will strive to be temperate so as to comfort the spirit of the late Empress in Heaven."

We call attention to the fact that according to the fourth of these edicts the death of the Emperor is put at from 5 to 7 P. M on the evening of the 14th of November, while that of the Empress Dowager is from 1 to 3 P. M. of the same day at least two hours earlier, and that in her last edict she is made to speak of the death of Kuang Hsu. Whether these dates have become mixed in crossing to America we have not been able to ascertain, though we think it more than likely that her death occurred on November 15th instead of the 14th.



XXII

The Court and the New Education

Abolish the eight-legged essay. Let the new learning be the test of scholarship, but include the classics, history, geography and government of China in the examinations. The true essay will then come out. If so desired, the eight-legged essay can be studied at home; but why trouble the school with them, and at the same time waste time and strength that can be expended in something more profitable?—Chang Chih-tung in "China's Only Hope."



XXII

THE COURT AND THE NEW EDUCATION

The changes in the attitude of the court towards a new educational system began, as do many great undertakings, in a very simple way. We have already shown how the eunuchs secured all kinds of foreign mechanical toys to entertain the baby Emperor Kuang Hsu; how these were supplemented in his boyhood by ingenious clocks and watches; how he became interested in the telegraph, the telephone, steam cars, steamboats, electric light and steam heat, and how he had them first brought into the palace and then established throughout the empire: and how he had the phonograph, graphophone, cinematograph, bicycle, and indeed all the useful and unique inventions of modern times brought in for his entertainment.

He then began the study of English. When in 1894 a New Testament was sent to the Empress Dowager on the occasion of her sixtieth birthday, he at once secured from the American Bible Society a copy of the complete Bible for himself. He began studying the Gospel of Luke. This gave him a taste for foreign literature and he sent his eunuchs to the various book depositories and bought every book that had been translated from the European languages into the Chinese. To these he bent all his energies and it soon became noised abroad that the Emperor was studying foreign books and was about to embrace the Christian faith. This continued from 1894 till 1898, during which time his example was followed by tens of thousands of young Chinese scholars throughout the empire, and Chang Chih-tung wrote his epoch-making book "China's Only Hope" which, being sent to the young Emperor, led him to enter upon a universal reform, the chief feature of which may be considered the adoption of a new educational system.

But now let us notice the animus of Kuang Hsu. He has been praised without stint for his leaning towards foreign affairs, when in reality was it not simply an effort on the part of the young man to make China strong enough to resist the incursions of the European powers? Germany had taken Kiaochou, Russia had taken Port Arthur, Japan had taken Formosa, Great Britain had taken Weihaiwei, France had taken Kuangchouwan, and even Italy was anxious to have a slice of his territory, while all the English papers in the port cities were talking of China being divided up amongst the Powers, and it was these things which led the Emperor to enter upon his work of reform.

In the summer of 1898 therefore he sent out an edict to the effect that: "Our scholars are now without solid and practical education; our artisans are without scientific instructors; when compared with other countries WE SOON SEE HOW WEAK WE ARE. DOES ANY ONE THINK THAT OUR TROOPS ARE AS WELL DRILLED OR AS WELL LED AS THOSE OF THE FOREIGN ARMIES? OR THAT WE CAN SUCCESSFULLY STAND AGAINST THEM? Changes must be made to accord with the necessities of the times.... Keeping in mind the morals of the sages and wise men, we must make them the basis on which to build newer and better structures. WE MUST SUBSTITUTE MODERN ARMS AND WESTERN ORGANIZATION FOR OUR OLD REGIME; WE MUST SELECT OUR MILITARY OFFICERS ACCORDING TO WESTERN METHODS OF MILITARY EDUCATION; we must establish elementary and high schools, colleges and universities, in accordance with those of foreign countries; we must abolish the Wen-chang (literary essay) and obtain a knowledge of ancient and modern world-history, a right conception of the present-day state of affairs, with special reference to the governments and institutions of the countries of the five great continents; and we must understand their arts and sciences."

The effect of this edict was to cause hundreds of thousands of young aspirants for office to put aside the classics and unite in establishing reform clubs in many of the provincial capitals, open ports, and prefectural cities. Book depots were opened for the sale of the same kind of literature the Emperor had been studying, magazines and newspapers were issued and circulated in great numbers, lectures were delivered and libraries established, and students flocked to the mission schools ready to study anything the course contained, literary, scientific or religious. Christians and pastors were even invited into the palace by the eunuchs to dine with and instruct them. But the matter that gave the deepest concern to the boy in the palace was: "How can we so strengthen ourselves that we will be able to resist the White Peril from Europe?"

Among the important edicts issued in the establishment of the new education was the one of June 11, 1898, in which he ordered that "a great central university be established at Peking," the funds for which were provided by the government. Among other things he said: "Let all take advantage of the opportunities for the new education thus open to them, so that in time we may have many who will be competent to help us in the stupendous task of putting our country on a level with the strongest of the western powers." It was not wisdom the young man was after for the sake of wisdom, but he wanted knowledge because knowledge was power, and at that time it was the particular kind of power that was necessary to save China from utter destruction.

On the 26th of the same month he censured the princes and ministers who were lax in reporting upon this edict, and ordered them to do so at once, and it was not long until a favourable report was given and, for the first time in the history of the empire, a great university was launched by the government, destined, may we not hope, to accomplish the end the ambitious boy Emperor had in view.

Kuang Hsu was aware that a single institution was not sufficient to accomplish that end. On July 10th therefore he ordered that "schools and colleges be established in all the provincial capitals, prefectoral, departmental and district cities, and allowed the viceroys and governors but two months to report upon the number of colleges and free schools within their provinces," saying that "all must be changed into practical schools for the teaching of Chinese literature, and Western learning and become feeders to the Peking Imperial University." He ordered further that all memorial and other temples that had been erected by the people but which were not recorded in the list of the Board of Rites or of Sacrificial Worship, were to be turned into schools and colleges for the propagation of Western learning, a thought which was quite in harmony with that advocated by Chang Chih-tung. The funds for carrying on this work, and the establishment of these schools, were to be provided for by the China Merchants' Steamship Company, the Telegraph Company and the Lottery at Canton.

On August 4th he ordered that numerous preparatory schools be established in Peking as special feeders to the university; and on the 9th appointed Dr. W. A. P. Martin as Head of the Faculty and approved the site suggested for the university by Sun Chia-nai, the president. On the 16th he authorized the establishment of a Bureau for "translating into Chinese Western works on science, arts and literature, and textbooks for use in schools and colleges"; and on the 19th he abolished the "Palace examinations for Hanlins as useless, superficial and obsolete," thus severing the last cord that bound them to the old regime.

What, now, was the Empress Dowager doing while Kuang Hsu was issuing all these reform edicts, which, we are told, were so contrary to all her reactionary principles? Why did she not stretch forth her hand and prevent them? She was spending the hot months at the Summer Palace, fifteen miles away, without offering either advice, objection or hindrance, and it was not until two delegations of officials and princes had appeared before her and plead with her to come and take control of affairs and thus save them from being ousted or beheaded, and herself from imprisonment, did she consent to come. By thus taking the throne she virtually placed herself in the hands of the conservative party, and all his reform measures, except that of the Peking University and provincial schools, were, for the time, countermanded, and the Boxers were allowed to test their strength with the allied Powers.

Passing over the two bad years of the Empress Dowager, which we have treated in another chapter, we find her again, after the failure of the Boxer uprising, and the return of the court to Peking, reissuing the same style of edicts that had gone out from the pen of Kuang Hsu. On August 29, 1901, she ordered "the abolition of essays on the Chinese classics in examinations for literary degrees, and substituted therefor essays and articles on some phase of modern affairs, Western laws or political economy. This same procedure is to be followed in examination of candidates for office."

And now notice another phase of this same edict. "The old methods of gaining military degrees by trial of strength with stone weights, agility with the sword, or marksmanship with the bow on foot or on horseback, ARE OF NO USE TO MEN IN THE ARMY, WHERE STRATEGY AND MILITARY SCIENCE ARE THE SINE QUA NON TO OFFICE, and hence they should be done away with forever." It is, as it was with Kuang Hsu, the strengthening of the army she has in mind in her first efforts at reform, that she may be able to back up with war-ships and cannon, if necessary, her refusal to allow Italy or any other European power to filch, without reason or excuse, the territory of her ancestors.

September 12, 1901, she issued another edict commanding that "all the colleges in the empire should be turned into schools of Western learning; each provincial capital should have a university like that in Peking, whilst all the schools in the prefectures and districts are to be schools or colleges of the second or third class," neither more nor less than a restatement of the edict of July 10, 1898, as issued by the deposed Emperor, except that she confined it to the schools without taking the temples.

September 17, 1901, she ordered "the viceroys and governors of other provinces to follow the example of Liu Kun-yi of Liang Kiang, Chang Chih-tung of Hukuang, and Kuei Chun (Manchu) of Szechuan, in sending young men of scholastic promise abroad to study any branch of Western science or art best suited to their tastes, that in time they may return to China and place the fruits of their knowledge at the service of the empire." Such were some of the edicts issued by the Emperor and the Empress Dowager in their efforts to launch this new system of education which was to transform the old China into a strong and sturdy youth. What now were the results?

The Imperial College in Shansi was opened with 300 students all of whom had already taken the Chinese degree of Bachelor of Arts. It had both Chinese and foreign departments, and after the students had completed the first, they were allowed to pass on to the second, which had six foreign professors who held diplomas from Western colleges or universities, and a staff of six translators of university textbooks into Chinese, superintended by a foreigner. In 1901-2 ten provinces, under the wise leadership of the Empress Dowager, opened colleges for the support of which they raised not less than $400,000.

The following are some of the questions given at the triennial examinations of these two years in six southern provinces:

1. "As Chinese and Western laws differ, and Western people will not submit to Chinese punishments, what ought to be done that China, like other nations, may be mistress in her own country?"

2. "What are the Western sources of economic prosperity, and as China is now so poor, what should she do?"

3. "According to international law has any one a right to interfere with the internal affairs of any foreign country?"

4. "State the advantages of constructing railways in Shantung."

5. "Of what importance is the study of chemistry to the agriculturist?"

While Yuan Shih-kai was Governor of Shantung he induced Dr. W. M. Hayes to resign the presidency of the Presbyterian College at Teng Choufu and accept the presidency of the new government college at Chinanfu the capital of the province. Dr. Hayes drew up a working plan of grammar and high schools for Shantung which were to be feeders to this provincial college. This was approved by the Governor, and embodied in a memorial to the throne, copies of which the Empress Dowager sent to the governors and viceroys of all the provinces declaring it to be a law, and ordering the "viceroys, governors and literary chancellors to see that it was obeyed."

Dr. Hayes and Yuan Shih-kai soon split upon a regulation which the Governor thought it best to introduce, viz., "That the Chinese professors shall, on the first and fifteenth of each month, conduct their classes in reverential sacrifice to the Most Holy Confucius, and to all the former worthies and scholars of the provinces." Dr. Hayes and his Christian teachers withdrew, and it was not long until those who professed Christianity were excused from this rite, while the Christian physicians who taught in the Peking Imperial University were allowed to dispense with the queue and wear foreign clothes, as being both more convenient and more sanitary.

When Governor Yuan was made viceroy of Chihli, he requested Dr. C. D. Tenny to draw up and put into operation a similar schedule for the metropolitan province. This was done on a very much enlarged scale, and at present (1909) "the Chihli province alone has nine thousand schools, all of which are aiming at Western education; while in the empire as a whole there are not less than forty thousand schools, colleges and universities," representing one phase of the educational changes that have been brought about in China during the last dozen years.

The changes in the new education among women promise to be even more sweeping than those among men. Dr. Martin, expressing the sentiments then in vogue, said, as far back as 1877, "that not one in ten thousand women could read." In 1893 I began studying the subject, and was led at once to doubt the statement. The Chinese in an offhand way will agree with Dr. Martin. But I found that it was a Chinese woman who wrote the first book that was ever written in any language for the instruction of girls, and that the Chinese for many years have had "Four Books for Girls" corresponding to the "Four Books" of the old regime, and that they were printed in large editions, and have been read by the better class of people in almost every family. In every company of women that came to call on my wife from 1894 to 1900, there was at least one if not more who had read these books, while the Empress Dowager herself was a brilliant example of what a woman of the old regime could do. Where the desire for education was so great among women, that as soon as it became possible to do so, she launched the first woman's daily newspaper that was published anywhere in the world, with a woman as an editor, we may be sure that there was more than one in ten thousand during the old regime that could read. What therefore may we expect in this new regime where women are ready to sacrifice their lives rather than that the school which they are undertaking to establish shall be a failure?

THE END