"Were the ocean itself scorched up, he would not feel hot. Were the

Milky Way frozen hard, he would not feel cold. Were the mountains

to be riven with thunder, and the great deep to be thrown up by storm,

he would not tremble. In such case, he would mount upon the clouds of

Heaven, and driving the sun and moon before him, would pass beyond the

limits of this external world, where death and life have no more victory

over man."

We have now an all-embracing One, beyond the limits of this world, and

we have man perfected and refined until he is no longer a prey to

objective existences. Lao Tzu has already hinted at "the Whence, and oh,

Heavens, the Whither." He said that to emerge was life, and to return

was death. Chuang Tzu makes it clear that what man emerges from is some

transcendental state in the Infinite; and that to the Infinite he may

ultimately return.

"How," he asks, "do I know that love of life is not a delusion after

all? How do I know that he who dreads to die is not like a child who has

lost the way, and cannot find his home?

"Those who dream of the banquet wake to lamentation and sorrow. Those

who dream of lamentation and sorrow wake to join the hunt. While they

dream, they do not know that they dream. Some will even interpret the

very dream they are dreaming; and only when they awake do they know it

was a dream. By and by comes the Great Awakening, and then we find out

that this life is really a great dream. Fools think they are awake now,

and flatter themselves they know if they are really princes or peasants.

Confucius and you are both mere dreams; and I, who say you are dreams,--I

am but a dream myself.

"Take no heed," he adds, "of time, nor of right and wrong; but passing

into the realm of the Infinite, find your final rest therein."

An abstract Infinite, however, soon ceased to satisfy the natural

cravings of the great body of Taoist followers. Chuang Tzu had already

placed the source of human life beyond the limits of our visible

universe; and in order to secure a return thither, it was only necessary

to refine away the grossness of our material selves according to the

doctrine of the Way. It thus came about that the One, in whose

obliterating unity all seemingly opposed conditions were to be

indistinguishably blended, began to be regarded as a fixed point of

dazzling intellectual luminosity, in remote ether, around which circled

for ever and ever, in the supremest glory of motion, the souls of those

who had successfully passed through the ordeal of life, and who had left

the slough of humanity behind them.

Let me quote some lines from a great Taoist poet, Ssu-k'ung T'u, written

to support this view. His poem consists of twenty-four stanzas, each

twelve lines in length, and each dealing with some well-known phase of

Taoist doctrine.

"Expenditure of force leads to outward decay,

Spiritual existence means inward fulness.

Let us revert to Nothing and enter the Absolute,

Hoarding up strength for Energy.

Freighted with eternal principles,

Athwart the mighty void,

Where cloud-masses darken,

And the wind blows ceaseless around,

Beyond the range of conceptions,

Let us gain the Centre,

And there hold fast without violence,

Fed from an inexhaustible supply."

In this, the first, stanza we are warned against taxing, or even using,

our physical powers, instead of aiming, as we should, at a purely

spiritual existence, by virtue of which we shall ultimately be wafted

away to the distant Centre in the Infinite.

"Lo, the Immortal, borne by spirituality,

His hand grasping a lotus-flower,

Away to Time everlasting,

Trackless through the regions of Space!"

These four lines from stanza v give us a glimpse of the liberated mortal

on his upward journey. The lotus-flower, which the poet has placed in

his hand, is one of those loans from Buddhism to which I shall recur by

and by.

"As iron from the mines,

As silver from lead,

So purify thy heart,

Loving the limpid and clean.

Like a clear pool in spring,

With its wondrous mirrored shapes,

So make for the spotless and true,

And riding the moonbeam revert to the Spiritual."

These eight lines from stanza vii, which might be entitled "Smelting,"

show us the refining process by which spirituality is to be attained.

Seclusion and abandonment of the artificial are also extolled in stanza

xv:--

"Following our own bent,

Let us enjoy the Natural, free from curb,

Rich with what comes to hand,

Hoping some day to be with the Infinite.

To build a hut beneath the pines,

With uncovered head to pore over poetry,

Knowing only morning and eve,

But not what season it may be ...

Then, if happiness is ours

Why must there be Action?

If of our own selves we can reach this point,

Can we not be said to have attained?"

Utterances of this kind are responsible for the lives of many Taoist

hermits who from time to time have withdrawn from the world, devoting

themselves to the pursuit of true happiness, on the mountains.

"After gazing abstractedly upon expression and substance,

The mind returns with a spiritual image,

As when seeking the outlines of waves,

As when painting the glory of spring.

The changing shapes of wind-swept clouds,

The energies of flowers and plants,

The rolling breakers of ocean,

The crags and cliffs of mountains,

All these are like mighty TAO,

Skilfully woven into earthly surroundings ...

To obtain likeness without form

Is not that to possess the man?"

This stanza means that man should become like the contour of waves, like

the glory of spring,--something which to a beholder is a mental image,

without constant physical form or substance. Then motion supervenes; not

motion as we know it, but a transcendental state of revolution in the

Infinite. This is the subject of stanza xxiv:--

"Like a whirling water-wheel,

Like rolling pearls,--

Yet how are these worthy to be named?

They are but adaptations for fools.

There is the mighty axis of Earth,

The never resting pole of Heaven;

Let us grasp _their_ clue,

And with _them_ be blended in One,

Beyond the bounds of thought,

Circling for ever in the great Void,

An orbit of a thousand years,--

Yes, this is the key to my theme."

All that might be dignified by the name of pure Taoism ends here. From

this point the descent to lower regions is both easy and rapid.

I am not speaking now in a chronological sense, but of the highest

intellectual point reached by the doctrines of Taoism, which began to

decline long before the writer of this poem, himself a pure Taoist of

the tenth century, was born.

The idea mentioned above, that the grosser elements of man's nature

might be refined away and immortality attained, seems to have suggested

an immortality, not merely in an unseen world, but even in this one, to

be secured by an imaginary elixir of life. Certain at any rate it is,

that so far back as a century or so before the Christian era, the desire

to discover this elixir had become a national craze.

The following story is historical, and dates from about 200 B.C.:--

"A certain person having forwarded some elixir of immortality to the

Prince of Ching, it was received as usual by the doorkeeper. 'Is this to

be swallowed?' enquired the Chief Warden of the palace. 'It is,' replied

the doorkeeper. Thereupon, the Chief Warden purloined and swallowed it.

At this, the Prince was exceedingly angry and ordered his immediate

execution; but the Chief Warden sent a friend to plead for him, saying,

'Your Highness's servant asked the doorkeeper if the drug was to be

swallowed, and as he replied in the affirmative, your servant

accordingly swallowed it. The blame rests entirely with the doorkeeper.

Besides, if the elixir of life is presented to your Highness, and

because your servant swallows it, your Highness slays him, that elixir

is clearly the elixir of death; and for your Highness thus to put to

death an innocent official is simply for your Highness to be made the

sport of men.' The Prince spared his life."

The later Taoist was not content with attempts to compound an elixir. He

invented a whole series of physical exercises, consisting mostly of

positions, or postures, in which it was necessary to sit or stand,

sometimes for an hour or so at a time, in the hope of prolonging life.

Such absurdities as swallowing the saliva three times in every two hours

were also held to be conducive to long life.

There is perhaps more to be said for a system of deep breathing,

especially of morning air, which was added on the strength of the

following passage in Chuang Tzu:--

"The pure men of old slept without dreams, and waked without anxiety.

They ate without discrimination, breathing deep breaths. For pure men

draw breath from their uttermost depths; the vulgar only from their

throats."

A Chinese official with whom I became acquainted in the island of

Formosa was outwardly a Confucianist, but inwardly a Taoist of the

deepest dye. He used to practise the above exercises and deep breathing

in his spare moments, and strongly urged me to try them. Apparently they

were no safeguard against malarial fever, of which he died about a year

or so afterward.

Associated closely with the elixir of immortality is the practice of

alchemy, which beyond all doubt was an importation from Greece by way of

Bactria.

We read in the Historical Record, under date 133 B.C., of a man who

appeared at court and persuaded the Emperor that gold could be made out

of cinnabar or red sulphide of mercury; and that if dishes made of the

gold thus produced were used for food, the result would be prolongation

of life, even to immortality. He pretended to be immortal himself; and

when he died, as he did within the year, the infatuated Emperor

believed, in the words of the historian, "that he was only transfigured

and not really dead," and accordingly gave orders to continue the

experiments.

For many centuries the attempt to turn base metal into gold occupied a

leading place in the researches of Chinese philosophers. Volumes have

been written on the subject, and are still studied by a few.

The best-known of these has been attributed to a Taoist hermit who

flourished in the second century A.D., and was summoned to court, but

refused the invitation, being, as he described himself, a lowly man,

living simply, and with no love for power and glory. The work in

question was actually mistaken for a commentary on the _Book of

Changes_, mentioned in a former lecture, though it is in reality a

treatise upon alchemy, and also upon the concoction of pills of

immortality. It was forwarded to me some years ago by a gentleman in

America, with a request that I would translate it as a labour of love;

but I was obliged to decline what seemed to me a useless task,

especially as the book was really written by another man, of the same

name as the hermit, who lived more than twelve hundred years later.

The author is said to have ultimately succeeded in compounding these

pills of immortality, and to have administered one by way of experiment

to a dog, which at once fell down dead. He then swallowed one himself,

with the same result; whereupon his elder brother, with firm faith, and

undismayed by what he saw before him, swallowed a third pill. The same

fate overtook him, and this shook the confidence of a remaining younger

brother, who went off to make arrangements for burying the bodies. But

by the time he had returned the trio had recovered, and were straightway

enrolled among the ranks of the immortals.

As another instance of the rubbish in which the modern Taoist delights

to believe, I may quote the story of the Prince of Huai-nan, second

century B.C., who is said, after years of patient experiment, to have

finally discovered the elixir of life. Immediately on tasting the drug,

his body became imponderable, and he began to rise heavenward. Startled

probably by this new sensation, he dropped the cup out of which he had

been drinking, into the courtyard; whereupon his dogs and poultry

finished up the dregs, and were soon sailing up to heaven after him.

It was an easy transition from alchemy and the elixir of life to magic

and the black art in general. Those Taoists who, by their manner of

life, or their reputed successes in the above two fields of research,

attracted public attention, came to be regarded as magicians or wizards,

in communication with, and in control of, the unseen powers of darkness.

The accounts of their combats with evil spirits, to be found in many of

the lower-class novels, are eagerly devoured by the Chinese, who even

now frequently call in Taoist priests to exorcise some demon which is

supposed to be exerting an evil influence on the family.

As a specimen, there is a story of a young man who had fallen under the

influence of a beautiful young girl, when he met a Taoist priest in the

street, who started on seeing him, and said that his face showed signs

that he had been bewitched. Hurrying home, the young man found his door

locked; and on creeping softly up to the window and looking in, he saw a

hideous devil, with a green face and jagged teeth like a saw, spreading

a human skin on the bed, and painting it with a paint-brush. The devil

then threw aside the brush, and giving the skin a shake-out, just as you

would a coat, cast it over its shoulders, when lo! there stood the girl.

The story goes on to say that the devil-girl killed the young man,

ripping him open and tearing out his heart; after which the priest

engaged in terrible conflict with her. Finally--and here we seem to be

suddenly transported to the story of the fisherman in the _Arabian

Nights_--she became a dense column of smoke curling up from the ground,

and then the priest took from his vest an uncorked gourd, and threw it

right into the midst of the smoke. A sucking noise was heard, and the

whole column was drawn into the gourd; after which the priest corked it

up closely, and carried it away with him.

The search for the elixir of life was too fascinating to be readily

given up. It was carried on with more or less vigour for centuries, as

we learn from the following Memorial to the Throne, dating from the

ninth century A.D., presented by an aggrieved Confucianist:--

"Of late years the court has been overrun by a host of 'professors,' who

pretend to have the secret of immortality.

"Now supposing that such beings as immortals really did exist--would

they not be likely to hide themselves in deep mountain recesses, far

from the ken of man? On the other hand, persons who hang about the

vestibules of the rich and great, and brag of their wonderful powers in

big words,--what are they more than common adventurers in search of

pelf? How should their nonsense be credited, and their drugs devoured?

Besides, even medicines to cure bodily ailments are not to be swallowed

casually, morning, noon, and night. How much less, then, this poisonous,

fiery gold-stone, which the viscera of man must be utterly unable to

digest?"

Thus gradually Taoism lost its early simple characteristics associated

with the name of Lao Tzu. The _Tao_ developed by Chuang Tzu, in the

light of which all things became one, paved the way for One Concrete

Ruler of the universe; and the dazzling centre, far away in space,

became the heaven which was to be the resting-place of virtuous mortals

after death. Then came Buddhism, with its attractive ritual and its

manifold consolations, and put an end once for all to the ancient

glories of the teachings of Lao Tzu.

The older text-books date the first appearance of Buddhism in China from

67 A.D., when in consequence of a dream the reigning Emperor sent a

mission to the West, and was rewarded by obtaining copies of parts of

the Canon, brought to China by Kashiapmadunga, an Indian priest, who,

after translating a portion into Chinese, fell ill and died.

But we know now that Buddhist monks had already appeared in China so

early as 230 B.C. The monks were thrown into prison, but were said to

have been released in the night by an angel.

Still, it was not until the third or fourth century of our era that the

new religion began to make itself appreciably felt. "When this came

about, there ensued a long and fierce struggle between the Buddhists and

the Taoists, resulting, after alternating triumphs and defeats on both

sides, in that mutual toleration which obtains at the present day.

Each religion began early to borrow from the other. In the words of the

philosopher Chu Hsi, of the eleventh century, "Buddhism stole the best

features of Taoism; Taoism stole the worst features of Buddhism. It is

as though one took a jewel from the other, and the loser recouped the

loss with a stone."

From Buddhism the Taoists borrowed their whole scheme of temples,

priests, nuns, and ritual. They drew up liturgies to resemble the

Buddhist _sutras_; and also prayers for the dead. They adopted the idea

of a Trinity, consisting of Lao Tzu, the mythological Adam of China,

and the Ruler of the Universe, before mentioned; and they further

appropriated the Buddhist Purgatory with all its frightful terrors and

tortures after death.

Nowadays it takes an expert to distinguish between the temples and

priests of the two religions, and members of both hierarchies are often

simultaneously summoned by persons needing religious consolation or

ceremonial of any kind.

The pure and artless _Tao_ of Lao Tzu, etherealised by the lofty

speculations of Chuang Tzu, has long since become the vehicle of base

and worthless superstition.

LECTURE VI

SOME CHINESE MANNERS AND CUSTOMS

SOME CHINESE MANNERS AND CUSTOMS

A foreigner arriving for the first time in China will be especially

struck by three points to which he is not accustomed at home.

The people will consist almost entirely of men; they will all wear their

hair plaited in queues; and they will all be exactly alike.

The seclusion of women causes the traveller least surprise of the three,

being a custom much more rigorously enforced in other Oriental

countries; and directly he gets accustomed to the uniform absence of

beard and moustache, he soon finds out that the Chinese people are not

one whit more alike facially than his own countrymen of the West.

A Chinaman cannot wear a beard before he is forty, unless he happens to

have a married son. He also shaves the whole head with the exception of

a round patch at the back, from which the much-prized queue is grown.

There are some strange misconceptions as to the origin and meaning of

the queue, more perhaps on the other side of the Atlantic, where we are

not so accustomed to Chinamen as you are in America. Some associate the

queue with religion, and gravely state that without it no Chinaman could

be hauled into Paradise. Others know that queues have only been worn by

the Chinese for about two hundred and fifty years, and that they were

imposed as a badge of conquest by the Manchu-Tartars, the present rulers

of China. Previous to 1644 the Chinese clothed their bodies and dressed

their hair in the style of the modern Japanese,--of course I mean those

Japanese who still wear what is wrongly known as "the beautiful native

dress of Japan,"--wrongly, because as a matter of fact the Japanese

borrowed their dress, as well as their literature, philosophy, and early

lessons in art, from China. The Japanese dress is the dress of the Ming

period in China, 1368-1644.

It remains still to be seen whence and wherefore the Manchu-Tartars

obtained this strange fashion of the queue.

The Tartars may be said to have depended almost for their very existence

upon the horse; and in old pictures the Tartar is often seen lying

curled up asleep with his horse, illustrating the mutual affection and

dependence between master and beast. Out of sheer gratitude and respect

for his noble ally, the man took upon himself the form of the animal,

growing a queue in imitation of the horse's tail.

Unsupported by any other evidence, this somewhat grotesque theory would

fall to the ground. But there _is_ other evidence, of a rather striking

character, which, taken in conjunction with what has been said, seems to

me to settle the matter.

Official coats, as seen in China at the present day, are made with very

peculiar sleeves, shaped like a horse's leg, and ending in what is an

unmistakable hoof, completely covering the hand. These are actually

known to the Chinese as "horse-shoe sleeves"; and, encased therein, a

Chinaman's arms certainly look very much like a horse's forelegs. The

tail completes the picture.

When the Tartars conquered China two hundred and fifty years ago, there

was at first a strenuous fight against the queue, and it has been said

that the turbans still worn by the Southern Chinese were originally

adopted as a means of concealing the hateful Manchu badge. Nowadays

every Chinaman looks upon his queue as an integral and honourable part

of himself. If he cannot grow one, he must have recourse to art, for he

could not appear tailless, either in this world or the next.

False queues are to be seen hanging in the streets for sale. They are

usually worn by burglars, and come off in your hand when you think you

have caught your man. Prisoners are often led to, and from, gaol by

their queues, sometimes three or four being tied together in a gang.

False hair is not confined entirely to the masculine queue. Chinese

ladies often use it as a kind of chignon; and it is an historical fact

that a famous Empress, who set aside the Emperor and ruled China with an

Elizabethan hand from A.D. 684 to 705, used to present herself in the

Council Chamber, before her astonished ministers, fortified by an

artificial beard.

Dyeing the hair, too, has been practised in China certainly from the

Christian era, if not earlier, chiefly by men whose hair and beards

begin to grow grey too soon. One of the proudest titles of the Chinese,

carrying them back as it does to prehistoric times, is that of the

Black-haired People, also a title, perhaps a mere coincidence, of the

ancient Accadians. In spite, however, of the universality of black hair

in both men and women, there are exceptions to the rule, and I myself

have seen a Chinese albino, with the usual light-coloured hair and pink

eyes.

* * * * *

The Rev. Dr. Arthur Smith, an American missionary, has long been known

for his keen insight into the workings of the Chinese mind. In his last

book, _China in Convulsion_, under the head of "Protestant Missions," he

makes the following important statement,--important not only to those

who intend to take part in missionary work, but also to the official, to

the explorer, and to the merchant:--

"It would be unfair," he says, "not to point out that when a large body

of Occidentals, imperfectly acquainted with the Chinese language,

etiquette, modes of thought, and intellectual presuppositions, begins on

a large and universal scale the preaching of an uncompromising system of

morals and doctrines like Christianity, there must be much which,

unconsciously to themselves, rouses Chinese prejudices."

The following maxim comes from Confucius:--

"If you visit a foreign State, ask what the prohibitions are; if you go

into a strange neighbourhood, enquire what the manners and customs are."

Certainly it is altogether desirable that a foreigner going to China,

whether in an official capacity, or as merchant, missionary, or

traveller, should have some acquaintance with the ordinary rules and

ceremonial of Chinese social life. Such knowledge will often go far to

smooth away Chinese prejudices against the barbarian, and on occasions

might conceivably aid in averting a catastrophe.

It is true that Lao Tzu said, "Ceremonies are but the veneer of loyalty

and good faith." His words, however, have not prevailed against the

teaching of Confucius, who was an ardent believer in the value of

ceremonial. One of the latter's disciples wished, as a humanitarian, to

abolish the sacrifice of a sheep upon the first day of every month; but

Confucius rebuked him, saying, "My son, you love the sheep; I love the

ceremony."

When, during his last visit to England, Li Hung-chang made remarks

about Mr. Chamberlain's eyeglass, he was considered by many to be

wanting in common politeness. But from the Chinese point of view it was

Mr. Chamberlain who was offending--quite unwittingly, of course--against

an important canon of good taste. It is a distinct breach of Chinese

etiquette to wear spectacles while speaking to an equal. The Chinese

invariably remove their glasses when conversing; for what reason I have

never been able to discover. One thing is quite certain: they do not

like being looked at through a medium of glass or crystal, and it costs

the foreigner nothing to fall in with their harmless prejudice.

Chinese street etiquette is also quite different from our own, a fact

usually ignored by blustering foreigners, who march through a Chinese

town as if the place belonged to them, and not infrequently complain

that coolies and others will not "get out of their way." Now there is

a graduated scale of Chinese street rights in this particular respect,

to which, as being recognised by the Chinese themselves, it would be

advisable for foreigners to pay some attention. In England it has

been successfully maintained that the roadway belongs to all equally,

foot-passengers, equestrians, and carriage-passengers alike. Not so in

China; the ordinary foot-passenger is bound to "get out of the way" of

the lowest coolie who is carrying a load; that same coolie must make

way, even at great inconvenience to himself, for a sedan-chair; an empty

chair yields the way to a chair with somebody inside; a chair, inasmuch

as being more manageable, gets out of the way of a horse; and horse,

chair, coolie, and foot-passenger, all clear the road for a wedding or

other procession, or for the retinue of a mandarin.

At the same time a Chinaman may stop his cart or barrow, or dump down

his load, just where-ever he pleases, and other persons have to make the

best of what is left of the road. I have even seen a theatrical stage

built right across a street, completely blocking it, so that all traffic

had to be diverted from its regular course. There are no municipal

regulations and no police in China, so that the people have to arrange

things among themselves; and, considering the difficulties inherent in

such an absence of government, it may fairly be said that they succeed

remarkably well.

When two friends meet in the street, either may put up his fan and

screen his face; whereupon the other will pass by without a sign of

recognition. The meaning is simply, "Too busy to stop for a chat," and

the custom, open and above-board as it is, compares favourably perhaps

with the "Not at home" of Western civilisation.

I do not know of any Chinese humorist who ever, as in the old story,

shouted out to a visitor, "I am not at home." Confucius himself

certainly came very near to doing so. It is on record that when an

unwelcome visitor came to call, the sage sent out to say that he was too

ill to receive guests, at the same time seizing his harpsichord and

singing to it from an open window, in order to expose the hollowness of

his own plea.

Any one on horseback, or riding in a sedan-chair, who happens to meet a

friend walking, must dismount before venturing to salute him. However to

obviate the constant inconvenience of so doing, the foot-passenger is in

duty bound to screen his face as above; and thus, by a fiction which

deceives nobody, much unnecessary trouble is saved.

When two mandarins of equal rank find themselves face to face in their

sedan-chairs, those attendants among their retinues who carry the

enormous wooden fans rush forward and insert these between the passing

chairs, so that their masters may be presumed not to see each other and

consequently not be obliged to get out.

No subordinate can ever meet a higher mandarin in this way; the former

must turn down some by-street immediately on hearing the approaching

gong of his superior officer. A mandarin's rank can be told by the

number of consecutive strokes on the gong, ranging from thirteen for a

viceroy to seven for a magistrate.

Take the case of a Chinese visitor. He should be received at the front

door, and be conducted by the host to a reception-room, the host being

careful to see that the visitor is always slightly in advance. The act

of sitting down should be simultaneous, so that neither party is

standing while the other is seated. If the host wishes to be very

attentive, he may take a cup of tea from his servant's hands and himself

arrange it for his guest.

Here comes another most important and universal rule: in handing

anything to, or receiving anything from, an equal both hands must be

used. A servant should hand a cup of tea with both hands, except when

serving his master and a guest. Then he takes one cup in each hand, and

hands them with the arms crossed. I was told that the crossing was in

order to exhibit to each the "heart," _i.e._ the palm, of the hand, in

token of loyalty.

There is a curious custom in connection with the invariable cup of tea

served to a visitor on arrival which is often violated by foreigners, to

the great amusement of the Chinese. The tea in question, known as

guest-tea, is not intended for ordinary drinking purposes, for which

wine is usually provided. No sooner does the guest raise the cup of tea

to his lips, or even touch it with his hand, than a shout is heard from

the servants, which means that the interview is at an end and that the

visitor's sedan-chair is to be got ready. Drinking this tea is, in fact,

a signal for departure. A host may similarly, without breach of good

manners, be the first to drink, and thus delicately notify the guest

that he has business engagements elsewhere.

Then again, it is the rule to place the guest at one's left hand, though

curiously enough this only dates from the middle of the fourteenth

century, previous to which the right hand was the place of honour.

Finally, when the guest takes his leave, it is proper to escort him back

to the front door. That, at any rate, is sufficient, though it is not

unusual to accompany a guest some part of his return journey. In fact,

the Chinese proverb says, "If you escort a man at all, escort him all

the way." This, however, is rhetorical rather than practical, somewhat

after the style of another well-known Chinese proverb, "If you bow at

all, bow low."

A Chinese invitation to dinner differs somewhat from a similar

compliment in the West. You will receive a red envelope containing a

red card,--red being the colour associated with festivity,--on which

it is stated that by noon on a given day the floor will be swept, the

wine-cups washed, and your host in waiting to meet your chariot. Later

on, a second invitation will arrive, couched in the same terms; and

again another on the day of the banquet, asking you to be punctual to

the minute. To this you pay no attention, but make preparations to

arrive about 4 P.M., previous to which another and more urgent summons

may very possibly have been sent. All this is conventional, and the

guests assemble at the same hour, to separate about 9 P.M.

Women take no part in Chinese social entertainments except among their

own sex. It is not even permissible to enquire after the wife of one's

host. Her very existence is ignored. A man will talk with pleasure about

his children, especially if his quiver is well stocked with boys.

In this connection I may say that the position of women in China still

seems to be very widely misunderstood. Not only that, but a very

frightful crime is alleged against the Chinese people as a common

practice in everyday life, which, if not actually approved, meets

everywhere with toleration.

I allude to the charge of infanticide, confined of course to girls, for

it has not often been suggested that Chinese parents do away with such a

valuable asset as a boy.

Miss Gordon Cumming, the traveller, in her _Wanderings in China_, has

the following impassioned paragraph in reference to her visit to

Ningpo:--

"The delicate fragrance (of the roses and honeysuckle), alas! cannot

overpower the appalling odours which here and there assail us, poisoning

the freshness of the evening breezes.

"These are wafted from the Baby Towers, two of which we had to pass.

These are square towers, with small windows, about twelve feet from the

ground, somewhat resembling pigeon-towers; these strange dove-cotes are

built to receive the bodies of such babies as die too young to have

fully developed souls, and therefore there is no necessity to waste

coffins on them, or even to take the trouble of burying them in the

bosom of mother earth. So the insignificant little corpse is handed over

to a coolie, who, for the sum of forty _cash_, equal to about five

cents, carries it away, ostensibly to throw it into one of these towers;

but if he should not choose to go so far, he gets rid of it somehow,--no

questions are asked, and there are plenty of prowling dogs ever on the

watch seeking what they may devour. To-day several poor uncoffined mites

were lying outside the towers, shrouded only in a morsel of old

matting--apparently they had been brought by some one who had failed to

throw them in at the window ('about twelve feet from the ground'), in

which, by the way, one had stuck fast!

"Some of these poor little creatures are brought here alive and left to

die, and some of these have been rescued and carried to foundling

hospitals. The neighbourhood was so pestiferous that we could only pause

a moment to look at 'an institution' which, although so horrible, is so

characteristic of this race, who pay such unbounded reverence to the

powerful dead who could harm them. Most of the bodies deposited here are

those of girl babies who have been intentionally put to death, but older

children are often thrown in."

With regard to this, I will only say that I lived all together for over

four years within a mile or so of these Towers, which I frequently

passed during the evening walk; and so far from ever seeing "several

poor uncoffined mites lying outside the towers, shrouded only in a

morsel of old matting," which Miss Gordon Cumming has described, I never

even saw one single instance of a tower being put to the purpose for

which it was built, viz.: as a burying-place for the dead infants of

people too poor to spend money upon a grave. As for living children

being thrown in, I think I shall be able to dispose of that statement a

little later on. Miss Gordon Cumming did not add that these towers are

cleared out at regular intervals by a Chinese charitable society which

exists for that purpose, the bodies burnt, and the ashes reverently

buried.

Mrs. Bird-Bishop, the traveller, is reported to have stated at a public

lecture in 1897, that "one of the most distressing features of Chinese

life was the contempt for women. Of eleven Bible-women whom she had seen

at a meeting in China, there was not one who had not put an end to at

least five girl-babies."

A Jesuit missionary has published a quarto volume, running to more than

270 pages, and containing many illustrations of infanticide, and the

judgments of Heaven which always come upon those who commit this crime.

Finally, if you ask of any Chinaman, he will infallibly tell you that

infanticide exists to an enormous extent everywhere in China; and as

though in corroboration of his words, alongside many a pool in South

China may be found a stone tablet bearing an inscription to the effect

that "Female children may not be drowned here." This would appear to end

the discussion; but it does not.

To begin with, the Chinese are very prone to exaggerate, especially to

foreigners, even their vices. They seem to think that some credit may be

extracted from anything, provided it is on a sufficiently imposing

scale, and I do not at all doubt the fact that eleven Bible-women told

Mrs. Bird-Bishop that they had each destroyed five girl-babies. It is

just what I should have expected. I remember, when I first went to Amoy,

it had been stated in print by a reckless foreigner that crucifixion of

a most horrible kind was one of the common punishments of the place. On

enquiring from the Chinese writer attached to the Consulate, the man

assured me that the story was quite true and that I could easily see for

myself. I told him that I was very anxious to do so, and promised him a

hundred dollars for the first case he might bring to my notice. Three

years later I left Amoy, with the hundred dollars still unclaimed.

Further, those Chinese who have any money to spare are much given to

good works, chiefly, I feel bound to add, in view of the recompense

their descendants will receive in this world and they themselves in the

next; also, because a rich man who does nothing in the way of charity

comes to be regarded with disapprobation by his poorer neighbours.

Such persons print and circulate gratis all kinds of religious tracts,

against gambling, wine-drinking, opium-smoking, infanticide, and so

forth; and these are the persons who set up the stone tablets

above-mentioned, regardless whether infanticide happens to be practised

or not.

Of course infanticide is known in China, just as it is known, too well

known, in England and elsewhere. What I hope to be able to show is that

infanticide is not more prevalent in China than in the Christian

communities of the West.

Let me begin by urging, what no one who has lived in China will deny,

that Chinese parents seem to be excessively fond of all their children,

male and female. A son is often spoken of playfully as a little dog,--a

puppy, in fact; a girl is often spoken of as "a thousand ounces of

gold," a jewel, and so forth. Sons are no doubt preferred; but is that

feeling peculiar to the Chinese?

A great deal too much has been made of a passage in the _Odes_, which

says that baby-sons should have sceptres to play with, while

baby-daughters should have tiles.

The allotment of these toys is not quite so disparaging as it seems. The

sceptre is indeed the symbol of rule; but the tile too has an honourable

signification, a tile being used in ancient China as a weight for the

spindle,--and consequently as a symbol of woman's work in the household.

Then, again, even a girl has a market value. Some will buy and rear them

to be servants; others, to be wives for their sons; while native

foundling hospitals, endowed by charitable Chinese, will actually pay a

small fee for every girl handed over them.

It is also curious to note how recent careful observers have several

times stated that they can find no trace of infanticide in their own

immediate districts, though they hear that it is extensively practised

in some other, generally distant, parts of the country.

After all, it is really a question which can be decided inferentially by

statistics.

Every Chinese youth, when he reaches the age of eighteen, has a sacred

duty to perform: he must marry. Broadly speaking, every adult Chinaman

in the Empire has a wife; well-to-do merchants, mandarins, and others

have subordinate wives, two, three, and even four. The Emperor has

seventy-two. This being the case, and granting also a widespread

destruction of female children, it must follow that girls are born in an

overwhelmingly large proportion to boys, utterly unheard-of in any other

part of the world.

Are, then, Chinese women the down-trodden, degraded creatures we used to

imagine Moslem women to be?

I think this question must be answered in the negative. The young

Chinese woman in a well-to-do establishment is indeed secluded, in the

sense that her circle is limited to the family and to mends of the same

sex.

From time immemorial it has been the rule in China that men and women

should not pass things to one another,--for fear their hands might

touch. A local Pharisee tried to entangle the great Mencius in his

speech, asking him if a man who saw his sister-in-law drowning might

venture to pull her out. "A man," replied the philosopher, "who failed

to do so, would be no better than a wolf."

The Chinese lady may go out to pay calls, and even visit temples for

religious purposes, unveiled, veils for women having been abolished in

the first years of the seventh century of our era. Only brides wear them

now.

Girls are finally separated from boys at seven or eight years of age,

when the latter go to school.

Some say that Chinese girls receive no education. If so, what is the

explanation of the large educational literature provided expressly for

girls?

One Chinese authoress, who wrote a work on the education of women,

complains that women can never expect more than ten years for their

education, _i.e._ the years between childhood and marriage.

The fact is that among the literary classes girls often receive a fair

education, as witness the mass of poetry published by Chinese women. One

of the Dynastic Histories was partly written by a woman. Her brother,

who was engaged on it, died, and she completed his work.

About the year 235 A.D., women were actually admitted to official life,

and some of them rose to important government posts. By the eighth

century, however, all trace of this system had disappeared.

The women of the poorer classes are not educated at all; nor indeed are

the men. Both sexes have to work as burden-carriers and field labourers;

and of course in such cases the restrictions mentioned above cannot be

rigorously enforced.

Women of the shopkeeper class often display great aptitude for business,

and render invaluable assistance to their husbands. As in France, they

usually keep the cash-box.

A mandarin's seal of office is his most important possession. If he

loses it, he may lose his post. Without the seal, nothing can be done;

with it, everything. Extraordinary precautions are taken when

transmitting new seals from Peking to the provinces. Every official seal

is made with four small feet projecting from the four corners of its

face, making it look like a small table. Of these, the maker breaks off

one when he hands the seal over to the Board. Before forwarding to the

Viceroy of the province, another foot is removed by the Board. A third

is similarly disposed of by the Viceroy, and the last by the official

for whose use it is intended. This is to prevent its employment by any

other than the person authorised. The seal is then handed over to the

mandarin's wife, in whose charge it always remains, she alone having the

power to produce it, or withhold it, as required.

A Chinese woman shares the titles accorded to her husband. When the

latter is promoted, the title of the wife is correspondingly advanced.

She also shares all posthumous honours, and her spirit, equally with her

husband's, is soothed by the ceremonies of ancestral worship.

"Ancestral worship" is a phrase of ominous import, suggesting as it does

the famous dispute which began to rage early in the eighteenth century

and is still raging to-day.

In every Chinese house stand small wooden tablets, bearing the names of

deceased parents, grandparents, and earlier ancestors. Plates of meat

and cups of wine are on certain occasions set before these tablets,

in the belief that the spirits of the dead occupy the tablets and

enjoy the offerings. The latter are afterward eaten by the family; but

pious Chinese assert that the flavour of the food and wine has been

abstracted. Similar offerings are made once a year at the tombs where

the family ancestors lie buried.

The question now arises, Are these offerings set forth in the same

spirit which prompts us to place flowers on graves, adorn statues, and

hold memorial services?

If so, a Chinese convert to Christianity may well be permitted to embody

these old observances with the ceremonial of his new faith.

Or do these observances really constitute worship? _i.e._ are the

offerings made with a view to propitiate the spirits of the dead, and

obtain from them increase of worldly prosperity and happiness?

In the latter case, ministers of the Christian faith would of course be

justified in refusing to blend ancestral worship with the teachings of

Christianity.

It would no doubt be very desirable to bring about a compromise, and

discover some _modus vivendi_ for the Chinese convert, other than that

of throwing over Confucianism with all its influence for good, and of

severing all family and social ties, and beginning life again as an

outcast in his own country; but I feel bound to say that in my opinion

these ancestral observances can only be regarded, strictly speaking, as

worship and as nothing else.

To return to the Chinese woman. She enjoys some privileges not shared by

men. She is exempt from the punishment of the bamboo, and, as a party to

a case, is always more or less a source of anxiety to the presiding

magistrate. No Chinaman will enter into a dispute with a woman if he can

help it,--not from any chivalrous feeling, but from a conviction that he

will surely be worsted in the end.

If she becomes a widow, a Chinese woman is not supposed to marry again,

though in practice she very often does so. A widow who remains unmarried

for thirty years may be recommended to the Throne for some mark of

favour, such as an honorary tablet, or an ornamental archway, to be put

up near her home. It is essential, however, that her widowhood should

have begun before she was thirty years of age.

Remarriage is viewed by many widows with horror. In my own family I once

employed a nurse--herself one of seven sisters--who was a widow, and who

had also lost half the little finger of her left hand. The connecting

link between these two details is not so apparent to us as it might be

to the Chinese. After her husband's death the widow decided that she

would never marry again, and in order to seal irrevocably her vow, she

seized a meat-chopper and lopped off half her finger on the spot. The

finger-top was placed in her husband's coffin, and the lid was closed.

This woman, who was a Christian, and the widow of a native preacher, had

large, _i.e._ unbound, feet. Nevertheless, she bound the feet of her

only daughter, because, as she explained, it is so difficult to get a

girl married unless she has small feet.

Here we have the real obstacle to the abolition of this horrible custom,

which vast numbers of intelligent Chinese would be only too glad to get

rid of, if fashion did not stand in the way.

There has been in existence now for some years a well-meaning

association, known as the Natural Foot Society, supported by both

Chinese and foreigners, with the avowed object of putting an end to the

practice of foot-binding. We hear favourable accounts of its progress;

but until there is something like a national movement, it will not do to

be too sanguine.

We must remember that in 1664 one of China's wisest and greatest

Emperors, in the plenitude of his power issued an Imperial edict

forbidding parents in future to bind the feet of their girls. Four years

later the edict was withdrawn.

The Emperor was K'ang Hsi, whose name you have already heard in

connection with the standard dictionary of the Chinese language and

other works brought out under his patronage. A Tartar himself,

unaccustomed to the sight of Tartar women struggling in such fetters, he

had no sympathy with the custom; but against the Chinese people, banded

together to safeguard their liberty of action in a purely domestic

matter, he was quite unable to prevail.

Within the last few weeks another edict has gone forth, directed against

the practice of foot-binding. Let us hope it will have a better fate.

Many years ago the prefect of T'ai-wan Fu said to me, in the course of

an informal conversation after a friendly dinner, "Do you foreigners

fear the inner ones?"--and on my asking what was meant, he told me that

a great many Chinese stood in absolute awe of their wives. "_He_ does,"

added the prefect, pointing to the district magistrate, a rather

truculent-looking individual, who was at the dinner-party; and the other

guests went into a roar of laughter.

The general statement by the prefect is borne out by the fact that the

"henpecked husband" is constantly held up to ridicule in humorous

literature, which would be quite impossible if there were no foundation

of fact.

I have translated one of these stories, trivial enough in itself, but,

like the proverbial straw, well adapted for showing which way the wind

blows. Here it is:--

Ten henpecked husbands agreed to form themselves into a society for

resisting the oppression of their wives. At the first meeting they were

sitting talking over their pipes, when suddenly the ten wives, who had

got wind of the movement, appeared on the scene.

There was a general stampede, and nine of the husbands incontinently

bolted through another door, only one remaining unmoved to face the

music. The ladies merely smiled contemptuously at the success of their

raid, and went away.

The nine husbands them all agreed that the bold tenth man, who had not

run away, should be at once appointed their president; but on coming to

offer him the post, they found that he had died of fright!

To judge by the following story, the Chinese woman's patience is

sometimes put to a severe test.

A scholar of old was so absent-minded, that on one occasion, when he was

changing houses, he forgot to take his wife. This was reported to

Confucius as a most unworthy act. "Nay," replied the Master, "it is

indeed bad to forget one's wife; but 'tis worse to forget one's self!"

Points of this kind are, no doubt, trivial, as I have said above,

and may be regarded by many even as flippant; but the fact is that a

successful study of the Chinese people cannot possibly be confined to

their classics and higher literature, and to the problem of their origin

and subsequent development where we now find them. It must embrace the

lesser, not to say meaner, details of their everyday life, if we are

ever to pierce the mystery which still to a great extent surrounds them.

In this sense an Italian student of Chinese, Baron Vitale, has gone so

far as to put together and publish a collection of Chinese nursery

rhymes, from which it is not difficult to infer that Chinese babies are

very much as other babies are in other parts of the world.

And it has always seemed to me that the Chinese baby's father and

mother, so far as the ordinary springs of action go, are very much of a

pattern with the rest of mankind.

One reason why the Chinaman remains a mystery to so many is due, no

doubt, to the vast amount of nonsense which is published about him.

First of all, China is a very large country, and from want of proper

means of communication for many centuries, there has been nothing like

extensive intercourse between North, South, East, West, and Central. Of

course the officials visit all parts of the Empire, as they are

transferred from post to post; but the bulk of the people never get far

beyond the range of their own district city.

The consequence is that as regards manners and customs, while retaining

an indelible national imprint, the Chinese people have drifted apart

into separate local communities; so that what is true of one part of the

country is by no means necessarily true of another.

The Chinese themselves say that manners, which they think are due to

climatic influences, change every thirty miles; customs, which they

attribute to local idiosyncrasies, change every three hundred miles.

Now, a globe-trotter goes to Canton, and as one of the sights of that

huge collection of human beings, he is taken to shops,--there used to be

three,--where the flesh of dogs, fed for the purpose, is sold as food.

He comes home, and writes a book, and says that the Chinese people live

on dogs' flesh.

When I was a boy, I thought that every Frenchman had a frog for

breakfast. Each statement would be about equally true. In the north of

China, dogs' flesh is unknown; and even in the south, during all my

years in China I never succeeded in finding any Chinaman who either

could, or would, admit that he had actually tasted it.

Take the random statement that any rich man condemned to death can

procure a substitute by payment of so much. So long as we believe stuff

of that kind, so long will the Chinese remain a mystery for us, it being

difficult to deduce true conclusions from false premises.

As a matter of fact, that is, so far as my own observations go, the

Chinese people value life every whit as highly as we do, and a

substitute of the kind would be quite unprocurable under ordinary

circumstances. It is thinkable that some poor wretch, himself under

sentence of death, might be substituted with the connivance of the

officials, to hoodwink foreigners; but even then the difficulties would

be so great as to render the scheme almost impracticable.

For in China everything leaks out. There is none of that secrecy

necessary to conceal and carry out such a plot.

At any rate, the uncertainty which gathers around many of these points

emphasises the necessity of more and more accurate scholarship in

Chinese, and more and more accurate information on the people of China

and their ways.

How the latter article is supplied to us in England, you may judge from

some extracts which I have recently taken from respectable daily and

weekly newspapers.

For instance, "China has only one hundred physicians to a population of

four hundred millions."

To me it is inconceivable how such rubbish can be printed, especially

when it is quite easy to find out that there is no medical diploma in

China, and that any man who chooses is free to set up as a doctor.

By a pleasant fiction, he charges no fees; a fixed sum, however, is paid

to him for each visit, as "horse-money,"--I need hardly add, in advance.

There are, as with us, many successful, and consequently fashionable,

doctors whose "horse-money" runs well into double figures. Their success

must be due more to good luck and strictly innocent prescriptions than

to any guidance they can find in the extensive medical literature of

China.

All together, medicine is a somewhat risky profession, as failure to

cure is occasionally resented by surviving relatives.

There is a story of a doctor who had mismanaged a case, and was seized

by the patient's family and tied up. In the night he managed to free

himself, and escaped by swimming across a river. When he got home, he

found his son, who had just begun to study medicine, and he said to him,

"Don't be in a hurry with your books; the first and most important thing

is to learn to swim!"

Here is another newspaper gem: "In China, the land of opposites, the

dials of the clocks are made to turn round, while the hands stand

still."

Personally, I never noticed this arrangement.

Again: "Some of the tops with which the Chinese amuse themselves are as

large as barrels. It takes three men to spin one, and it gives off a

sound that may be heard several hundred yards away."

"The Chinese National Anthem is so long that it takes half a day to sing

it."

"Chinese women devote very little superfluous time to hair-dressing.

Their tresses are arranged once a month, and they sleep with their heads

in boxes."

What we want in place of all this is a serious and systematic

examination of the manners and customs, and modes of thought, of the

Chinese people.

Their long line of Dynastic Histories must be explored and their

literature ransacked by students who have got through the early years of

drudgery inseparable from the peculiar nature of the written language,

and who are prepared to devote themselves, not, as we do now, to a

general knowledge of the whole, but to a thorough acquaintance with some

particular branch.

The immediate advantages of such a course, as I must point out once

more, for the last time, to commerce and to diplomatic relations will be

incalculable. And they will be shared in by the student of history,

philosophy, and religion, who will then for the first time be able to

assign to China her proper place in the family of nations.

The founder of this Chinese Chair has placed these advantages within the

grasp of Columbia University.

INDEX

INDEX

_Account of Strange Nations_, book in Cambridge collection, 58.

Albinos, Chinese, 181.

Alchemy, Taoist practice, 166-168.

_Analects_, Confucian Canon, 42.

Ancestral worship, China, 199-201.

Ancestry of Chinese traced through mother in ancient times, 27.

Ancient Greece, _see_ Greece.

"And," idea in Chinese written character, 28.

Archaeology--

Chinese dictionaries and work, 120.

Confucian Canon, archaeological works referring to, 43.

"Ark," erroneous analysis of Chinese written character, 34.

Athenian and Chinese women, points of resemblance, 121.

Baby Towers, Chinese infanticide, 190-192.

Bactria--

Alchemy, practice imported into China, 166

Mission of Chang Ch'ien, 130-131

Bamboo tables, style of Chinese writing, 26

Biographies--

_Historical Record_, 46-47.

National and private records, 49-50.

_Biographies of Eminent Women_, description, 50.

Bird-Bishop, Mrs., statement as to infanticide, 192, 193.

Black art, Taoism, 168-170.

Black-haired People, title of Chinese, 181.

_Book of Changes_, Confucian Canon, 40.

_Book of History_, Confucian Canon, 41.

_Book of Odes, see Odes_.

_Book of Music_, Confucian Canon, 42.

_Books of Rites_, Confucian Canon, 42.

Books, Chinese, _see_ Library, Cambridge University.

Buddhism in China--

Borrowing from Tao, 172.

Buddhist priest anecdote, 138.

Cambridge collection, Buddhist works, 44.

Date of appearance, 171, 172.

Struggle with Taoism, 172.

Burning of the Books, 44, 129.

Butchers, tax on, resisted, 93-95.

Calendars, Greek and Chinese, similarities, 129.

Cambridge University library, _see_ Library.

Canon, _see_ Confucian Canon.

Canton--

Dogs' flesh shops, 207.

Riot, 1880, 99-101.

Catalogue of books in Imperial Library, China, 69-70.

Ceremonies, valued by Confucius, 182.

Chamberlain, J., eyeglass remarked on by Li Hung-chang, 182-183.

Chang Ch'ien, mission to Bactria, 130-131.

Chang Chih-tung, viceroy, bridge incident, 97.

Changes, Book of, Confucian Canon, 40.

Charities, Chinese, 193-194.

Characters of Chinese language, _see_ Language.

Ch'ien Lung, Emperor, catalogue enterprise, 69.

Children--

Fondness of parents for, 194.

Girls, _see that title_.

Infanticide, _see that title_.

Nursery rhymes published by Baron Vitale, 206.

Toys, passage in the _Odes_, 195.

China--

Albinos, 181.

Alchemy, 166-168.

Ancestral worship, 199-201.

Ancestry traced through mother in ancient times, 27.

Anecdote, Grecian, in Chinese jest-book, 138.

Archaeology, _see that title_.

Bactria, _see that title_.

Biographies, _see that title_.

Black art, 168-170.

Buddhism, _see that title_.

Burning of the Books, 44, 129.

Calendars, Grecian characteristics, 129.

Cambridge University library, _see_ Library.

Canton, _see that title_.

Chang Ch'ien, mission to Bactria, 130-131.

Charities, 193-194.

Children, _see that title_.

City sights resembling Grecian, 122-124.

Clocks, _see that title_.

Columbia University, endowment of Chinese chair, 4, 37, 211.

Combination, 92.

Confucius _and_ Confucian Canon, _see those titles_.

Counting board, likeness to Grecian, 128.

Crucifixion, alleged punishment, 193.

"Crying one's wrongs," 101-102.

Customs varying with places, 207.

Dictionaries, _see that title_.

Diplomatists, _see_ Statesmen.

Doctors, "horse-money," etc., 209-210.

Dogs' flesh, Canton shops, 207.

Drama, _see_ Plays.

Dress, _see that title_.

Dutch settlement, story of, 137.

Dynasties and Dynastic histories, _see those titles_.

Education, _see that title_.

Elixir of life, 163-170.

Emperors, _see that title_.

Encyclopaedias, _see that title_.

Entertainments, Grecian points of contact, 126.

Erroneous ideas of Chinese life, 189-210.

Etiquette, _see that title_.

Exaggeration, fault of Chinese, 193.

Execution substitutes, erroneous idea, 208.

Eyeglasses, _see that title_.

Facial differences of Chinese, 177.

First impressions of foreigners, 177.

Foot-binding, _see that title_.

Games, Grecian similarities, 126.

Girls, _see that title_.

Government, _see that title_.

Greek influence, _see_ Greece.

Guests, _see_ Visitors.

Hair, _see that title_.

Han Yue, great works of, 117.

Hankow military riot, 1882, 97.

"Heavenly horse", 131-133.

"Henpecked husbands", 204.

History, _see that title_.

Horses, _see that title_.

House, Greek characteristics, 120-121.

Huai-nan, Prince of, _see that title_.

Immortality, _see that title_.

Infanticide, _see that title_.

Ivory carvings, Grecian resemblances, 124-125.

Jesuits in China, _see that title_.

Jews, 144.

Jugglers similar to Grecian, 124.

Justice, _see that title_.

K'ang Hsi, Emperor, _see that title_.

Kiangsu riot, 99.

Language, _see that title_.

Lao Tzu, _see_ Taoism.

Library, Cambridge University, _see that title_.

Library, Imperial, catalogue, 69-70.

Li Hung-chang, _see that title_.

"Lion," word for, 23, 133.

Literary qualities of nation, 72.

Literature, _see that title_.

Magic, _see that title_.

Magistrates, _see that title_.

Mahommedanism, 143.

Manchus, imprisonment, 1891, people's fury, 98.

Mandarin language _and_ Mandarins, _see those titles_.

Manichaeans, 144.

Marriage customs, _see that title_.

Mencius, _see that title_.

Mental and moral training, relative values of Greek and Chinese,

109-119.

Mirrors, ancient Chinese and Greek, 132-133.

Murder, conviction for, illustrations, 103-106.

Music, _see that title_.

Mystery--the Chinaman a mystery, 206, 208.

Nestorian Christians, 143.

Newspaper extracts, 209-210.

Novels, 61-62.

Official coats, "horse-shoe sleeves," 179.

Official positions, _see that title_.

Olive, Greek and Chinese associations, 128.

Opposites--China regarded as land of opposites, 119, 210.

Penal code, 56, 87-88.

Personal freedom, 87-88.

Plays, _see that title_.

Poetry, _see that title_.

Population, vastness of, 3.

Portrait-painting, _see that title_.

Protestant missionaries, 144.

Puppet shows, alleged origin, 123.

Quails, fighting, common custom in Greece and China, 126.

Queue _see that title_.

Readers, professional, 61.

Religions, _see that title_.

Rhyme, 67-68.

Riots--people's self-government, 97-101.

Rip Van Winkle, story of, 55.

Roman Catholicism, 144.

_Romance of Three Kingdoms_, novel, 61-62.

Self-government, illustrations, 69-106.

Self-taxation, _see_ Taxation.

Senior Classics _see that title_.

Social life, knowledge of, 181-182.

Spanish seizure of islands, method of, 136.

Statesmen, _see that title_.

Statutes of present dynasty, 56.

Story-tellers, 61, 123.

Street etiquette and rights, 183-186.

Study of Chinese affairs--

Advantages of study, 140, 211.

Columbia University endowment, 4, 37, 211.

Language, _see that title_.

People, study of, 205-206.

Recent growth of study, 3.

Students needed, 139, 208, 211.

Taoism, _see that title_.

Taxation _see that title_.

Viceroys, 76, 82, 83.

Visitors, _see that title_.

Water-clocks, Grecian, 128.

Watermelon, term for, Greek origin, 134.

Wen T'ien-hsiang, influence of Chinese literature and training on,

113-116.

Western incidents in literature, 135-139.

Widows, 201-202.

Wine, introduction of grape-wine, 131.

Wine-drinking, _see that title_.

Women, _see that title_.

Wuchang bridge incident, 97.

Zebra, picture of, in ancient Chinese book, 59.

Zoroastrians in, 144.

Christians, Nestorian, in China, 143.

Christianity and ancestral worship in China, 109-201.

Chuang Tzu, Taoist writer, 148, 154-160, 165, 171.

Chu Hsi, commentary, 43.

Chung-king, tax on pigs resisted, 93-95.

Circuits, division of provinces into, 76, 83.

Classics, study of, relative values of Chinese and Greek training,

109-119.

Clocks, Chinese--

Newspaper extract, 210.

Water-clocks, Grecian and Chinese, 128.

Coats, official, "horse-shoe sleeves," 179.

Colloquial language, _see_ Language.

Columbia University, endowment of Chinese chair, 4, 37, 211.

Combination against taxation, 92.

Commentaries, Confucian Canon, 43.

Commissioners, provincial government, 81.

Concordance to phraseology of Chinese literature, 65-69.

Confucian Canon, Cambridge University Library--

_Analects_, 42.

Archaeological works, 43.

_Book of Changes_, 40.

_Book of History_, 41.

_Book of Music_, 42.

_Book of Odes_, _see Odes_.

_Book of Rites_, 42.

Commentaries, 43.

Conversations of Mencius with disciples, 42.

_Doctrine of the Mean_, 42.

Five Classics, 40-42.

Four Books, 42.

_Great Learning_, 42.

_Spring and Autumn_, 41.

Confucius--

Acquaintance with Lao Tzu alleged, 146-147.

Confucian Canon, _see that title_.

Maxims and sayings, 182, 205.

Unwelcome visitor anecdote, 185.

Value of ceremonial, 182.

Counting-board, Chinese, likeness to Grecian, 128.

Crucifixion, alleged punishment in China, 193.

"Crying one's wrongs," 101-102.

Cumming, Miss G.--infanticide in China, 189-192.

Dialects, Chinese language, 6-10.

Dice games in Greece and China, 126.

Dictionaries, Chinese--

Cambridge library collection--

Concordance to phraseology, 65-69.

Hsue Shen, work of, 63-64.

Modern standard dictionary, 64-65.

Encyclopaedias, _see that title_.

Lao Tzu's treatise, characters not found in dictionary, 149-150.

Dinner, invitation to, 188.

Diplomatists, _see_ Statesmen.

Doctors, Chinese, "horse-money," etc., 209-210.

_Doctrine of the Mean_, Confucian Canon, 42.

Doctrines, _see_ Religions.

Dogs' flesh, Canton shops, 207.

Drama, _see_ Plays.

Drawing, chapters on, in Chinese encyclopaedia, 53.

Dress, Chinese--

Official coats, 179.

Veils for women, abolition of, 197.

Dress, Japanese, misconception as to, 178.

Dutch settlement in China, story of, 137.

Dyeing the hair, practice of, 180.

Dynastic histories--

Cambridge collection--

Biographies, _see that title_.

Edition of 1747, 45.

Encyclopaedias, _see that title_.

_Historical Record, see that title_.

_Mirror of History_, by Tsuma Kuang.

Penal Code, 56.

_Record in Dark Blood_, 57.

Reprints, 55.

Statutes of present dynasty, 56.

"Veritable Record", 48.

Woman's work, 197.

Dynasties of China--

Histories, _see_ Dynastic histories.

History compilation custom, 47.

Ming dynasty, _see that title_.

Statutes of present dynasty, 56.

Education--

Value of, 72, 79

Women, 197-198.

Elixir of life, Taoist doctrine, 163, 170.

Emperors of China--

Ch'ien Lung, catalogue enterprise, 69.

Government of the Emperor, 75.

K'ang Hsi, _see that title_.

Ming dynasty, character and end of last Emperor, 117-119.

Encyclopaedias, Cambridge collection, 51-54.

Arrangement, 54.

Drawing, chapters on, 53.

Portrait-painting topic, 53.

_San T'sai Tu Hui_, 52-53.

[_See also_ Dictionaries.]

England, Cambridge University library, _see_ Library.

English--"pidgin" English, 17.

Entertainments, Chinese and Grecian, 126-127.

Etiquette--

Glasses, removal when conversing, 183.

Street etiquette, 183-186.

Visitors, _see that title_.

Exaggeration, Chinese, 193.

Execution substitutes, erroneous idea, 208.

Eyeglasses--

Chamberlain's, J., remarks by Li Hung-chang, 182-183.

Chinese etiquette, removal of spectacles, 183.

_Family Library_, Chinese reprints.

Fay, Miss, student of Chinese, 6.

Fielde, Miss, student of Chinese, 6.

Finance commissioner, provincial official, 81.

Five Classics, Confucian Canon, 40-42.

Foot-binding--

Edicts prohibiting, 203.

Fashion, obstacle to abolition, 202.

Fulangbis, seizure of islands from China, 136.

Fusang, account of, in Chinese book, 58.

Games, Chinese, similarity to Grecian, 126.

Geography, Chinese, Cambridge collection, 57.

Girls--

Education, 197.

Foot-binding, _see that title_.

Market value, 195.

[_See also_ Women]

Glasses, _see_ Eyeglasses.

"God," analysis of Chinese written character, 33.

Government--

Circuits, 76, 83.

"Crying one's wrongs," 101-103.

Dynasties, _see that title_.

Emperors, _see that title_.

Headboroughs, 77-78.

Justice, _see that title_.

Magistrates, _see that title_.

Mandarins, _see that title_.

Mencius, quotations from, 84-87.

Ming dynasty, _see that title_.

Official positions, _see that title_.

Penal Code, 56, 87-88.

Prefectures, 76, 83.

Provincial government, _see that title_.

Scale of governors, 78.

Self-government illustrations, 96-106.

Viceroys, 76, 82, 83.

Governors of provinces, 76, 83.

Grain commissioner, provincial official, 81.

Granville, Lord, influence of the classics on, 112.

Grammar, Chinese, absence of, 10.

Grape-wine introduced into China, 131.

_Great Learning_, Confucian Canon, 42.

Greece, ancient Greece and China--

Archaeology, Greek and Chinese, 120.

Bactria, _see that title_.

Buddhist priest anecdote in Chinese jest-book, 188.

Calendars, 129.

City sights in China, 123-124.

Classics, relative values of Chinese and Greek training, 109-119.

Coincidences between Chinese and Greek civilisations, 120-139.

Counting-board, 128.

Entertainments, 126-127.

Games, 126.

"Heavenly horse," 131, 133.

House, Chinese, Greek characteristics, 120-131.

Ivory carvings, 124-125.

Language, terms of abuse, 124.

Literatures of China and western nations, analogies, 135-139.

Marriage, similar customs, 122.

Mirrors, 132-133.

Music, 129.

Olives, 128.

Plays, 125-126.

Quails, fighting, 126.

Question of Greek influence, 130-133.

Water-clock, 128.

Wine-drinking, 126-127.

Women, points of resemblance, 121-122.

Words, Chinese, Greek origin, 133-135.

"Guess-fingers," game of, common to Greece and China, 126.

Guests, _see_ Visitors.

Hair--

Black-haired People, title of Chinese, 181.

Dyeing, 180.

False hair, 180.

Queue, _see that title_.

Han Fei Tzu, writer on Taoism, 148.

Hangchow tea strike, 95.

Hankow military riot, 1882, 97.

Han Yue, statesman, great works of, 117.

Headboroughs, government of Chinese boroughs, 77-78.

"Heavenly horse," origin of, 131, 133.

Hebrews in China, 144.

"Henpecked husbands," 204.

_Historical Record_--

Alchemy, 166.

Sketch of contents, 45-47.

History--

B.C., 130.

_Book of History_, Confucian Canon, 41.

Dynastic histories, _see that title._

_Mirror of History_, 49.

Holland--story of Dutch settlement in China, 137.

"Horse-money," Chinese doctors' fees, 209.

Horses--

"Heavenly horse," 131, 133.

Official coats, "horse-shoe sleeves," 179.

Respect for, origin of queue, 179.

House, Chinese, Greek characteristics, 120-121.

Hsue Shen dictionary, 63-64.

Huai-nan, Prince of--

Discovery of elixir of life, 168.

Taoist writings, 149.

Husbands, "henpecked," 204.

Immortality, Taoist doctrine--

Elixir of life, 163-170.

Memorial of aggrieved Confucianist, 170.

Pills of immortality concocted, effect of, 167.

Imperial Library catalogue, 69-70.

Imperial statutes, present Chinese dynasty, 56.

Inaction, doctrine of, Lao Tzu's philosophy, 152, 156.

Infanticide--

Baby Towers, 190-192.

Bird-Bishop, Mrs., statement of, 192,193.

Chinese exaggeration, 192-193.

Cumming, Miss G., writings of, 189-192.

Drowning children in pools, 192-193.

Jesuit writings, illustrations, 192.

Market value of girls, 195.

Negative argument, 193-195.

[See also _Children._]

Intendant of circuit, official, 76, 83.

Invitation to dinner, 188.

Ivory carvings, Greek and Chinese, 124-125.

Japan--

Dress, misconception as to, 178.

Language, absence of terms of abuse, 124.

Jebb, Sir K., influence of the classics in mental training, case of

Lord Granville, 109-113.

Jesuits in China--

Infanticide illustrations in writings, 192.

Music of Greeks borrowed from Chinese, alleged, 129.

Translation of Chinese character into "ark," 34.

Jews in China, 144.

Jugglers, Chinese and Grecian, 124.

Justice--

Administration of, 102-104.

Commissioner of, 81.

K'ang Hsi, Emperor--

Dictionary and phrase-concordance ordered, 64, 65.

Foot-binding prohibited by, 203.

Kiangsu riot, 99.

Language, Chinese--

Colloquial--

Coupling of words, 20.

Dialects, number and distinction of, 6-10.

Lack of vocables, 17-21.

Mandarin, _see that title_.

Monosyllables, incapable of inflection, 10-17.

Rhyme, 67-68.

Simpleness of study, 4-5.

Suffixes, 21.

Tenses, 13-15.

Tones, _see that title_.

Dialects, number and distinction of, 6-10.

Dictionaries, _see that title_.

Grammar, absence of, 10.

Greek words, 133-135.

"Lion," word for, 23,133.

Mandarin language, _see that title_.

"Pidgin" English, 17.

Study of--

Advantages and objects of study, 107.

Relative values of Chinese and Greek, 109.

Students of Chinese wanted, 139.

Women students--Misses Fay and Fielde, 6.

Terms of abuse, 124.

Tones, _see that title_.

Written--

Bamboo tablets, 26.

Conjunction "and," 28.

Difficulty of study, 5-6.

Errors in analysis of words, 33-35.

Non-application of rule in cases, 32.

Number of words, 18, 19.

Origin and development, 25-32.

Paper, invention of, 26.

Parts of written characters, 22-28.

Phonetic basis and indicator, 29-36.

Hsue Shen dictionary, 63-64.

Modern standard dictionary, 64-65.

Pictures of words and ideas, 25-28.

Uniformity all over China, 22.

Language, Japanese, absence of terms of abuse, 124.

Lao Tzu, _see_ Taoism.

Library, Cambridge University, collection of Chinese books--

Account of strange nations, 58.

Binding of volumes, etc., 40.

Biographies, _see that title_.

Buddhist works, 44.

Catalogue of Imperial Chinese Library, 69-70.

Collection of the books, 39.

Concordance to phraseology of all literature, 65-69.

Confucian Canon, _see that title_.

Dictionaries, _see that title_.

Division A, 40-44.

Division B, 45-57.

Division C, 47-60.

Division D, 60-63.

Division E, 63.

Dynastic histories, _see that title_.

Encyclopaedias, _see that title_.

Geography of the Empire, 57.

Historical collection, _see_ Dynastic histories.

Illustrated books--notices of Senior Classics of Ming dynasty, 70-71.

Novels, 61-62.

Number of volumes, 40.

Oldest printed book in the library, 58.

Plays, 62-63.

Poetry, 60.

Reference works, 63.

Reprints, 55.

T'ai-p'ing rebels, pamphlets, 56.

Taoist writings, 44.

Topographies, 57-30.

Library, Imperial, China, catalogue, 69-70.

Life, elixir of, Taoist doctrine, 163-170.

Li Hung-chang--

Diplomatic abilities, 112.

Remark on Mr. Chamberlain's eyeglass, 182-183.

_Likin_, self-taxation of Chinese, 89-90.

"Lion," Chinese word for, 23, 133.

Literary qualities of Chinese nation, 72.

Literature, Chinese--

Cambridge University library, _see_ Library.

Concordance to phraseology, 65-69.

Relative values of Chinese and Greek in mental and moral training,

109-119.

Western incidents in, 133-139.

Liu Hsiang, _Biographies of Eminent Women_, 50.

Luzon (Philippines), Spanish seizure, 136.

Magic--

Jugglers, Chinese and Grecian, 124.

Taoist black art, 168-170.

Magistrates--

Advancement in ranks, 78.

Deputy official, test of, 79-80.

Division of prefectures into magistracies, 76.

Duties, 80.

Expenses of education no obstacle, 79.

Income, 82-83.

Law experts in offices, 56.

Real rulers of China, 78.

Mahommedanism in China, 143.

Manchus, imprisonment, 1891, people's fury, 98.

Mandarin language--

Importance of "official language," 7-10.

Sounds for conveyance of speech, lack of, 17-21.

Study of, 10-21.

[_See also_ Language.]

Mandarins--

Meeting in street, 186.

Seal of office, 198-199.

Manichaeans in China, 144.

Marriage customs--

Grecian customs, similarity of, 122.

Widows, 201-202.

Wives, number of, 196.

Mencius--

Attacks on heterodox systems, 147.

Conversations with disciples, book of Confucian Canon, 42.

Lao Tzu, no allusion to, in writings, 147.

Quotations from, 84-87, 196-197.

Ming dynasty--

Emperor, character and end of last Emperor, 117-119.

History, quotations, 136.

Overthrow, 118-119.

Senior Classics, illustrated books, 70-71.

_Mirror of History_, by Ssu-ma Kuang, 49.

Mirrors, ancient Chinese and Greek, 132-133.

Missionaries, Protestant, in China, 144.

Monosyllables, Chinese language, incapable of inflection, 10-17.

Murder, conviction for, illustrations, 103-106.

Music--

_Book of Music_, Confucian Canon, 42.

Burning of the Books, music destroyed, 129.

Greek characteristics, 129.

Nestorian Christians in China, 143.

Netherlands--story of Dutch settlement in China, 137.

Novels, Chinese, 61-62.

Odes, Book of, Confucian Canon, 41.

Mirrors mentioned in, 132.

Standard of rhyme, 67.

Toys of boy and girl babies, 195.

Official coats, "horse-shoe sleeves," 179.

Official positions in China--

Law experts in offices of judge of criminal cases, 56.

Senior Classics, _see that title_.

Value of, 72.

Women once admitted to, 198.

[_See also_ Government.]

Olives, Greek and Chinese associations, 128.

Opposites, China regarded as land of, 119, 210.

Painting the face, custom of Chinese and Grecian women, 122.

Pakhoi, opium tax resisted, 95-96.

Paper, invention of, effect on style of Chinese writing, 26.

Pegasus--Chinese "heavenly horse" compared, 133.

Peking, dialect of, standard Mandarin, 8.

Penal Code, Chinese, 56, 87-88.

Persia--"heavenly horse" in China, 131,133.

Philippines, Spanish seizure from China, 136.

Phonetic basis and indicator, _see_ Language--Written.

Phraseology concordance, Chinese, 65-69.

"Pidgin" English, 17.

Pigs, tax on, resisted, 93-95.

Pills of immortality, concoction and effect of, 107.

Plays--

Editions of, 62-33.

Grecian similarities, 125-126.

Poetry--

Cambridge collection, 60.

Taoist poet, quotations from, 160-163.

Women writers, 60, 197.

Population, Chinese, vastness of, 3.

Portrait-painting, Chinese--

Encyclopaedia topic, 53.

Story, 53.

Prefectures, division of circuits, 76, 83.

Priest, Buddhist priest anecdote, 138.

Prince Huai-nan, _see_ Huai-nan.

Protestant missionaries in China, 144.

Provincial government--

Division of provinces, 76, 78.

Governors, 76, 83.

Officials, commissioners, etc., 81-82.

Viceroys, 76, 82, 83.

Puppet-shows, China, alleged origin of, 123.

Pythagorean and Chinese systems of music, similarity of, 129.

Quails, fighting, Grecian and Chinese custom, 126.

Queue--

False hair, 180.

Tartars, fight against queue, 179.

Theories as to origin, 178-179.

Readers, professional, Chinese, 61.

_Record in Dark Blood_, historical section, Cambridge, 57.

Relativity, doctrine of, Lao Tzu's teachings, 156.

Religions--

Buddhism, _see that title_.

Classification--Three Doctrines, 143, 145.

Confucian Canon, _see that title_.

Jews, 144.

Lao Tzu, _see_ Taoism.

Mahommedanism, 143.

Manichaeans, 144.

Nestorian Christians, 143.

Protestant missionaries, 144.

Roman Catholicism, 144.

Taoism, _see that title_.

Zoroastrians, 144.

Reprints, Chinese--

Cambridge collection, 55.

_Family Library_, 55.

Rhyme, Chinese, 67-68.

Riots, Chinese, people's self-government, 97-101.

Rip Van Winkle, Chinese, story of, 55.

Rites, Book of, Confucian Canon, 42.

Roman Catholicism in China, 144.

Roman classics, relative values of Chinese and Greek training, 109-110.

_Romance of Three Kingdoms_, novel, 61-62.

Salt commissioner, provincial official, 81.

Sanskrit, introduction of, 110.

_San Ts'ai T'u Hui_ encyclopaedia, 52-53.

Seal of office of mandarin, 198-199.

Self-government illustrations, 96-106.

Self-taxation, _see_ Taxation.

Senior Classics--

Honours of, 72.

Illustrated book in Cambridge collection, 70-71.

Shopkeepers, women's business ability, 198.

Smith, Rev. Dr. A., statement as to prejudice against Christianity,

181.

Social life, knowledge of, necessary to foreigner in China, 181-182.

Spanish seizure of islands from China, 136.

Spectacles, _see_ Eyeglasses.

Speech, Chinese, _see_ Language.

Spring and Autumn, Confucian Canon, 41.

Ssu-k'ung T'u, Taoist poet, quotations from, 160-163.

Ssu-ma Ch'ien--

_Historical Record_, 45-47.

Memoir of Lao Tzu, 149.

Ssu-ma Kuang, author of _The Mirror of History_, 48-49.

Statesmen--

Chang Ch'ien, mission to Bactria, 130-131.

Compared with men from other countries, 112.

Han Yue, great works of, 117.

Li Hung-chang, _see that title_.

Wen T'ien-hsiang, influence of Chinese literature on, 113-116.

Statutes, present Chinese dynasty, 56.

Story-tellers in Chinese towns, 61, 123.

Street etiquette and rights, 183-186.

Strikes--tea strike, Hangchow, 95.

Study of Chinese affairs, _see_ China.

Suffixes, Chinese language, 21.

T'ai-p'ing rebels, pamphlets of, 56.

Taoism--

Alchemy, 166-168.

Black art, 186-170.

Borrowing from Buddhists, 172.

Cambridge Library, collection of writings, 44.

Chuang Tzu, writer on Taoism, 148, 154-160, 165, 171.

Corruption of the Tao, 171-173

Decline, 163.

Elixir of life, 163-170.

Genuineness of _Tao-Te-Ching_, evidences against, 146-151.

Han Fei Tzu, writer on Taoism, 148.

Huai-nan Tzu, writer on Taoism, 149.

Immortality, _see that title_.

Inaction doctrine, 152, 156.

Last state, 143.

Legends of Lao Tzu, 145-146.

Philosophy of, 151-163, 182.

Poet, quotations from, 160-163.

Relativity doctrine, 156.

Struggle with Buddhists, 172.

Tao-t'ai, intendant of circuit, 76, 83.

_Tao-Te-Ching_, evidences against genuineness, 146-151.

Tartar generals, provincial governors, 82.

Taxation--

Combination and resistance, 92-96.

Lightness of taxation, 89.

New imposts, people's approval necessary before enforcement, 90-92.

Opium tax resisted, 95-96.

Pigs, tax on, resisted, 93-95.

Self-taxation, 84.

Illustrations, 92-96.

_Likin_ tax, 89-90.

Tea strike, 95.

Tea, serving and drinking, 187.

Tea strike, Hangchow, 95.

Tenses, Chinese language, 13-15.

"Three Doctrines," 143, 145.

Tones, Chinese language, 20

Arrangement of concordance to phraseology, 66-68.

Topographies, Chinese, Cambridge collection, 57-60.

University, Columbia, endowment of Chinese chair, 4, 37, 211.

University of Cambridge, Library, _see_ Library.

Veils for women, abolition of, 197.

"Veritable Record," Cambridge collection, 48.

Viceroys, Chinese, 76, 82, 83.

Visitors, Chinese etiquette, 186-189.

Invitation to dinner, 188.

Left-hand, place of honour, 187.

Tea, serving and drinking, 187.

Vitale, Baron, publication of Chinese nursery rhymes, 206.

Water-clocks, Chinese and Grecian, 128.

Watermelon, Chinese term for, Greek origin, 134.

Wen Tien-hsiang, influence of Chinese literature and training on,

113-116.

Western incidents in Chinese literature, 135-139.

Widows, Chinese, 201-202.

Wine, introduction of grape-wine into China, 131.

Wine-drinking--

Anecdotes, 127-128.

Grecian resemblances, 126-127.

Guest-tea, 187.

Wives--

"Henpecked husbands," 204.

Status, etc., 196, 198, 199.

[_See also_ Women.]

Women--

Ancestry of ancient Chinese traced through mother, 27.

_Biographies of Eminent Women_, 50.

Disregard of, 189.

Education, 197-198.

False hair, 180.

Foot-binding, _see that title_.

Girls, _see that title_.

Greek similarities, 121-122.

"Henpecked husbands," 204.

Official life, 198.

Painting the face, custom, 122.

Poems by, 60, 197.

Privileges not shared by men, 201.

Seclusion, 177, 196.

Shopkeepers, business ability, 198.

Veils, abolition of, 197.

Widows, 201-202.

Wives, _see that title_.

Written Chinese language, _see_ Language.

Wuchang bridge incident, 97.

Yuean Yuean, commentary, Confucian Canon, 43.

Zebra, picture of, in ancient Chinese book, 59.

Zoroastrians in China, 144.

End of Project Gutenberg's China and the Chinese, by Herbert Allen Giles