Chapter 11

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

"I should be delighted," she replied.

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

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

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

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

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

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

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

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

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

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

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

XV

The Chinese Ladies of Rank

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

XV

THE CHINESE LADIES OF RANK[2]

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

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

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

One of their poets thus describes a noted beauty:

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

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

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

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

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

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

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

After they had gone I asked:

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

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

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

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

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

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

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

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

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

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

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

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

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

"And did you believe they could?"

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

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

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

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

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