the capital which most of those living in Peking, even, know nothing
about. A company, whose headquarters is at an inn, called the Hsing
Lung Tien, sends agents all over the empire, to purchase and bring to
them everything in the nature of a curio, whether porcelain, painting,
embroidery, pottery or even an ancient tile or inkstone, which they
then, at public auction, sell to the dealers. The sale is at noon each
day. The first time I visited it was with a friend from Iowa who was
anxious to get some unique bits of porcelain. The auctioneer does not
"cry" the wares. Neither buyer nor seller says a word. Nobody knows
what anybody else has offered. The goods are passed out of a closed
room from a high window where the crowd can see them, and then each one
wanting them tries to be first in securing the hand of the auctioneer,
which is ensconced in his long sleeve, where, by squeezing his fingers,
they tell him how much they will give for the particular piece. It is
the only real case of "talking in the sleeve" I have ever seen, and
each piece is sold to the first person offering a fair profit on the
money invested, though he might get much more by allowing them to bid
against each other.
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.