REESE LIBRARY 
 
 OF THK 
 
 UNIVERSITY OF CALIFORNIA. 
 Class No. 
 
TRUBNER'S 
 
 ORIENTAL SERIES. 
 
LEAVES 
 
 FROM 
 
 MY CHINESE SCRAPBOOK 
 
 BY 
 
 FREDERIC HENRY BALFOUR, 
 
 AUTHOR OF 
 
 "WAIFS AND STRAYS FROM THE FAR EAST," 
 
 ! TAOIST TEXTS," "IDIOMATIC PHRASES IN THE PEKING COLLOQUIAL,' 
 ETC. ETC. 
 
 UNIVERSITY 
 
 OF 
 
 LONDON: 
 TRUBNER & CO., LUDGATE HILL. 
 
 1887. 
 
 [All rights reserved.] 
 
aflnt??ne $>** 
 
 BALLANTVNE, HANSON AND CO. 
 BOINBURGH AND LONDON 
 
TO 
 MY KIND FRIENDS 
 
 MR. AND MRS. GEORGE F. SEWARD, 
 
 IN RECOLLECTION 
 
 OP 
 
 MANY HAPPY HOURS SPENT 
 AT THE UNITED STATES LEGATION, PEKING, 
 
 Ubis Book 
 
 IS 
 
 DEDICATED. 
 
 119686 
 
CONTENTS. 
 
 CHAP. PACK 
 
 I. THE FIRST EMPEROR OF CHINA I 
 
 II. THE EMPRESS REGENT 44 
 
 III. THE FIFTH PRINCE . SO 
 
 IV. A PHASE OF COURT ETIQUETTE 55 
 
 V. FILIAL PIETY 59 
 
 VI. CHINESE IDEAS OF PATHOLOGY 64 
 
 VII. CHINESE MEDICINES 68 
 
 VIII. THE HORSE IN CHINA 72 
 
 IX. HIPPOPHAGY AMONG THE TARTARS .... 79 
 
 X. A PHILOSOPHER WHO NEVER LIVED .... 83 
 
 XI. TAOIST HERMITS 136 
 
 XII. A TAOIST PATRIARCH 140 
 
 XIII. THE PEACH AND ITS LEGENDS 145 
 
 XIV. TREE AND SERPENT WORSHIP 149 
 
 XV. THE SOPHISTS OF CHINA 153 
 
 XVI. PORTENTS 158 
 
 XVII. FEATHER-BRUSHES 163 
 
 XVIII. THE SEVEN WONDERS OF CORE A . . . .167 
 
 xix. CHINA'S GREATEST TYRANT 171 
 
 XX. THE FLOWER-FAIRIES I A TAOIST FAIRY-TALE . . 176 
 
OF THE. 
 
 UN 
 
 
 
 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 CHAPTER I. 
 THE FIRST EMPEROR* 
 
 AN eminent writer of the present century has hazarded 
 the conjecture that in the unwritten history of the globe 
 might be found the names of many great and distin- 
 guished men of whom the world knows nothing ; that in 
 bygone ages and in distant lands there have been Ciceros 
 and Caesars, Hannibals and Homers, may we suggest, 
 in all seriousness, Beaconsfields and Bismarcks ? whose 
 fame has never reached the shores of Europe, and whose 
 memories have perished with their lives. Strange to 
 say, we have heard this striking notion characterised as 
 shallow. The criticism seems ungracious : profound it 
 may not be, but there can be no question of its truth, 
 nor of the fact that it is very little realised or thought 
 of. That there are great countries in the world, with 
 long and eventful histories, of which not one man in 
 ten thousand knows the smallest trifle, is a statement 
 
 * Authorities consulted : The Skih Chi; the Tung Ch'ien ; the Kok 
 Shi Riak; the T'ai P'ing Kuang Chi; Memoires concernant les Chinois ; 
 and Histoire de la Chine. 
 
 A 
 
2 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 which no one acquainted with China will dispute. The 
 educated European is versed only in the ancient and 
 modern history of the continent to which he belongs, 
 and in that of Western Asia. The rise and fall of the 
 Greek and Eoman powers ; the development of their 
 intellectual life ; the varying fortunes of their com- 
 ponent states ; the prowess of their commanders ; the 
 writings of their dramatists and poets, and the specula- 
 tions of their philosophers : all these are familiar enough, 
 in a general way, to the well-read gentleman of Europe. 
 But does it ever enter his consciousness that Greece may 
 not be the only land which ever produced a Plato or a 
 Sophocles; that other worlds than that he is so well 
 acquainted with may lie beyond the Ural Mountains and 
 the Caucasus, the literatures of which present a treasure- 
 house of instruction and delight, to which he may have 
 access if he will; that Europe has not monopolised the 
 statesmen and the warriors, the poets and reformers, the 
 men of mark and women of command who have hitherto 
 appeared among the nations of the earth ; that deeds of 
 heroism and daring, scenes of voluptuousness and revelry, 
 triumphs of intellect and skill, brilliant campaigns and 
 hard-won victories, revolutions, restorations, and reforms 
 all the phenomena, in a word, of national and social 
 life have signalised the history of a giant land whose 
 past is shrouded in obscurity, and whose present is sub- 
 stantially ignored ? Hardly ; or, if such a speculation 
 were to cross his mind, he would dismiss it as treating of 
 persons and events as far removed from his sphere of 
 being as if they belonged to another planet than our own. 
 It is this apathy and this ignorance which future years 
 l, we hope, dispel. 
 
THE FIRST EMPEROR. 3 
 
 "We have decided to take the reign of the great Emperor 
 Ch^ng as the subject of the present sketch, because it 
 marks, in many ways, a new departure in the national 
 life of China. For at least four hundred years prior to 
 this time the country had been in a condition so un- 
 settled as almost to border upon anarchy. It was split 
 up into independent states continually at war with one 
 another and among themselves. No fewer than nine 
 sovereigns reigned over the territory bounded by the 
 modern Chih-li on the north, and Ssii-ch'uan on the 
 south ; of these the most powerful was the King of Ts'in, 
 whose domains comprised a fifth part of the whole of 
 China, and whose subjects amounted to a tenth of the 
 entire population ; while the next in power and import- 
 ance to Ts'in was his overlord, the King of Chou, who 
 represented the dynasty from which this period of Chinese 
 history takes its name. Now, at the time of which we 
 are writing, there had been war between the states of 
 Chao and Ts'in, at the conclusion of which a treaty had 
 been made and hostages exchanged, according to the 
 fashion of the day, as a guarantee of mutual good faith. 
 Into the details of the dispute itself it is unnecessary to 
 enter; the only point we need remark about it being 
 that the end of the struggle left the state of Chao 
 enfeebled, while the state of Ts'in had proportionately 
 gained in strength. The convention concluded between 
 the two was, however, not entirely one-sided ; the King 
 of Ts'in entered into recognisances on his part to abstain 
 from further aggressions, and was forced to include, 
 among the hostages offered to the King of Chao, his own 
 grandson I-jen, then a child of very tender age. This lad 
 spent several years in the principality of Chao, and seems 
 
4 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 to have become a great favourite with all who were 
 brought into contact with him. He grew up a bright, 
 clever, high-spirited youth, with frank and engaging 
 manners, and much semblance, at any rate, of amiability ; 
 we hear nothing of any leaning to ambition or intrigue, 
 and probably, had he been left to himself, he might have 
 enjoyed a better if not more brilliant future than was 
 actually in store for him. But, by one of those strange 
 and most unlikely contretemps which so often turn the 
 course of the world's affairs when seemingly most full of 
 promise, he became the tool of an adventurer whose 
 daring was only equalled by the success which crowned 
 his schemes. 
 
 The man whose influence affected so remarkably the 
 fortunes of the young Prince, and, through him, of 
 China generally, was a travelling jeweller. How the two 
 strangely assorted companions were first brought together 
 is not very clear ; but it appears that the Prince, who was 
 very fond of gems, ornaments, and other articles of vertu, 
 was attracted to the merchant by the tempting quality of 
 his wares. The fact that Lii Pu-wei was a compatriot of 
 his own, too, may have had some influence in cementing 
 the regard felt towards him by the exiled Prince ; but, 
 however it may have been, Lii was not the man to lose 
 whatever advantage might be reaped from intimacy with 
 a scion of the royal house. He accordingly attached him- 
 self more closely to the person of the Prince, and let no 
 opportunity pass of insinuating himself into his confidence. 
 Unlike most adventurers, however, he did not rise from 
 humble aspirations step by step to more audacious pro- 
 jects. The curious thing about this man was that he con- 
 ceived, from the very first, the grand design which he 
 
THE FIRST EMPEROR. 5 
 
 afterwards kept steadily in view; a design so impudent, 
 and so apparently impossible of accomplishment, that we 
 can hardly help admiring the coolness and fixity of pur- 
 pose which eventually carried it through. What this 
 plan was, may be stated in two words. It amounted to 
 no less than the acquisition of the throne of Ts'in for his 
 own son. 
 
 The difficulties in the way of this project were even 
 greater than might be at first supposed. The Prince, 
 through whom it was to be brought about, was not only a 
 younger son of the heir-apparent his father, but was the 
 offspring of a concubine. The first step, therefore, was to 
 procure his recognition as the legitimate son and successor 
 of the future King ; and to this end was the ingenuity of 
 the merchant now directed. Conversing with the Prince 
 one day on affairs of family and state, he took the oppor- 
 tunity of pointing out to him the unsatisfactory nature of 
 his position. He reminded I-jen that, as simply one of a 
 numerous family of children, his present prospects of ever 
 coming to the throne were absolutely nil. The old King 
 could not live much longer; the heir-apparent, then a 
 man in the prime of life, would immediately succeed him, 
 and his choice of a successor would probably fall on one 
 or other of his elder sons. Now the future Queen herself 
 was childless, a matter of great grief to both her husband 
 and herself ; and as there seemed no chance of her ever 
 becoming a mother, the only thing that she could do 
 would be to adopt one of her husband's children by a 
 concubine. The great point, therefore, urged the mer- 
 chant, was that the Princess's choice should fall upon 
 I-jen ; to further which, he offered to repair to the court 
 of Ts'in with rich presents of jewellery from the Prince 
 
6 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 himself, and do all he could to interest that lady on his 
 behalf. 
 
 The Prince entered warmly into the scheme, and begged 
 the merchant to set off at once. That worthy lost no time 
 in commencing his journey, and soon presented himself at 
 the court of Ts'in, where, as the accredited friend of the 
 absent Prince, he met with a cordial welcome. The old 
 King asked him a thousand questions about his grand- 
 son ; what sort of a youth he was, how he lived, and what 
 the country itself was like. Nor, as may be supposed, 
 were the Prince and Princess less anxious for informa- 
 tion; and so skilfully did the envoy play his cards that 
 he succeeded eventually in securing the adoption of his 
 prottgt by the latter with her husband's full consent, and 
 the rank of preceptor to His Highness for himself. 
 
 So far, therefore, the fortune that had attended his 
 efforts was brilliant in the extreme. He was already the 
 acknowledged guardian of the heir-presumptive; a few 
 more years might see him the confidential adviser of the 
 King. But he aspired to be, not the adviser only, but the 
 father, of a king ; and now commenced the most difficult 
 part of his intrigues. The first thing to be done was to 
 secure himself a son ; for up till now he seems to have 
 been childless. He accordingly repaired to a professed 
 pander, or dealer in female slaves, and gave him an order 
 for the handsomest and most attractive girl that he could 
 find. She was required, also, to be above the average in 
 mental accomplishments, and no difficulty was to be made 
 about price so long as she came up to all the stipulated 
 requirements. The dealer was not long in producing a 
 suitable person; the bargain was soon struck, and the 
 merchant conveyed his purchase in triumph to his house. 
 
THE FIRST EMPEROR. 7 
 
 As the Prince had insisted upon Lli Pu-wei occupying a 
 palace near his own, in order that their intercourse might 
 be as free and unrestricted as possible, no very consider- 
 able time elapsed before his eye fell upon the lovely 
 mistress of his tutor. This girl, instructed by Lii Pu-wei, 
 simulated an excessive coyness, which, added to the many 
 personal graces with which she was endowed, inflamed 
 still more the growing passion of the Prince. The pros- 
 pect of becoming Queen, and mother of a King, was 
 sufficiently dazzling to one who was even then no more 
 than the property of her employer, and she fell readily 
 into his schemes. At last the fish was hooked; I-jen 
 avowed his passion to his friend, and begged him to let 
 him have the girl. Lii Pu-wei hung back, and affected 
 some resentment. The Prince, however, returned so fre- 
 quently to the charge, that Lli Pu-wei found no difficulty 
 in pretending to be won over by degrees, and eventually 
 gave his consent. " I give you my most cherished pos- 
 session," he said, as he yielded to his victim's impor- 
 tunities ; " and I only ask that you will see in this act of 
 self-sacrifice a proof of my complete devotion to your 
 person." 
 
 It is probable that the merchant so arranged the matter 
 as to make his concubine over to the Prince as soon as 
 ever she declared herself enceinte. Some writers have 
 hesitated to believe that the child she afterwards bore was 
 really the son of Lii Pu-wei, on the ground that she had 
 been already living with the latter for a considerable time, 
 and the child was not born for a full year afterwards. 
 It has been urged, too, that as the name of Ch^ng is held 
 in execration by the literati of China generally, as the 
 incendiary of books, they have framed this story by way 
 
LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 of throwing dishonour on his birth. But it is as difficult 
 to believe that so clever a scamp as L\i Pu-wei would 
 have made so clumsy a blunder in his calculations, as that 
 the future Emperor was born after an abnormal pregnancy 
 of twelve months. The fact appears to be that only eight 
 months elapsed between the surrender of the slave-girl to 
 the Prince, and the birth of the child ; and in this case 
 the probabilities are certainly in favour of the popular 
 version of its paternity. 
 
 No suspicion, however, seems to have suggested itself 
 to the mind of the confiding Prince. He was so much 
 in love with his new bride, and so delighted with the 
 son she presented to him, that he declared his resolu- 
 tion to raise the former to the rank of legal wife, and 
 the latter to the position of his acknowledged heir. As 
 regards the second part of his intention, there need have 
 been no difficulty ; for though married for a considerable 
 time, he had no other children. But his wish to make 
 the mother of the child a Princess was firmly resisted by 
 that lady herself, who, acting under the instructions of 
 her accomplice, declined the proposed honour, on the 
 score of her humble origin. She continued to busy her- 
 self with household affairs ; she nursed her infant herself, 
 and treated her less fortunate companions in the harem 
 with so much meekness and docility as to disarm all 
 jealousy, and even to win their love. She played a wait- 
 ing game, and lost nothing by her unaspiring policy. 
 
 And now we must glance for a moment at what had 
 been going on in the state of Ts'in. It seems to have 
 been a necessity on the part of the old King, Chao Hsiang 
 Wang, to be perpetually at war with somebody; and 
 having no pretext for attacking the states of Han, Wei, 
 
THE FIRST EMPEROR. 9 
 
 and Chou, he persuaded himself that the treaty he had 
 formerly concluded with the King of Chao was not suf- 
 ficiently favourable to his own interests to be allowed to 
 stand. He therefore recommenced operations against this 
 state by attempting to gain possession of Yen-yii, a town 
 situated at some distance from Han-tan, the capital of his 
 rival's kingdom. This place, although in an outlying dis- 
 trict, was deemed worthy of preservation by the King of 
 Chao, and a general named Chao Chih was forthwith 
 despatched with a large army to its relief. On his arrival, 
 however, at the scene of action, he found that it had 
 already been invested by the enemy; and the invading 
 general, on hearing of his approach, immediately decided 
 to [give battle. A short but decisive engagement took 
 place, which, owing to good generalship on the part of 
 the Chao commander, ended in the forces of Ts'in being 
 entirely routed. The siege was raised, and the army of 
 Chao Hsiang Wang ignominiously put to flight. But this 
 defeat, though unexpected, did but little to weaken the 
 growing power of Ts'in ; and the King of Wei, who had 
 been subdued but a short time previously, thought it pru- 
 dent to avail himself of its temporary repulse to form a 
 defensive alliance with the King of Tsi. Tor this purpose 
 he deputed a man named Hsu Chia as his ambassador, 
 accompanied by the philosopher Fan Tsii. The envoys 
 received an honourable welcome at the court of Tsi, the 
 King being so struck with the wisdom and prudent conver- 
 sation of Fan Tsii that he presented him with a quantity 
 of gold on his departure. This so excited the jealousy of 
 Hsu Chia, who had received no such mark of favour, that 
 on his return to the court of Wei he denounced his col- 
 league as a traitor, representing the present he had received 
 
io LEA VES FROM MY CHINESE SCRAPBOOK. 
 
 in the light of a shameless bribe. The evidence against 
 Fan Tsli appeared so crushing that the Premier, before 
 whom the accusation was made, caused him to be beaten 
 within an inch of his life, and left him lying on the 
 highway for dead. The unlucky philosopher, however, 
 managed to crawl away under cover of the night, and 
 immediately repaired to the Ts'inese Embassy, where he 
 offered his services to the ambassador then residing at the 
 court of the King of Wei. The ambassador took in the 
 situation at a glance, accepted the philosopher's proposals, 
 and accompanied him without loss of time to the court of 
 Chao Hsiang Wang. 
 
 The entrance of the philosopher at his first audience 
 seems to have been characterised by extreme rudeness. 
 The old King, on the other hand, no sooner saw that his 
 visitor was clad in a sage's robes than he caused the audi- 
 ence-chamber to be cleared, descended from his throne, 
 and received him on his knees. A dialogue then ensued, 
 in which Fan Tsii rebuked the King for certain disorders 
 in his government, and urged such reforms as he thought 
 necessary. The King took his scolding in good part, and 
 promised that the changes should be made ; indeed, such 
 was the effect made upon his mind by the uncompromis- 
 ing counsels of the philosopher that he took him from 
 henceforth into his full confidence, and did nothing with- 
 out first asking his advice. It is but fair to say, however, 
 that the counsels of Fan Tsii were of a nature in them- 
 selves to please the King, as they had for their object the 
 aggrandisement of his territories. " I am the only one in 
 your Majesty's dominions," he said on one occasion, " who 
 fears that your descendants will not remain masters of 
 your present holdings." This remark struck the King with 
 
THE FIRST EMPEROR. 11 
 
 force, and caused him to place himself unreservedly in the 
 hands of his new Minister. 
 
 And now, by a singular freak of fortune, who should 
 come to the court of Ts'in, as ambassador from the King 
 of Wei, but the philosopher's old enemy, Hsu Chia. It 
 must have been a disagreeable surprise to him to meet the 
 rival he fancied he had killed, and still more galling to be 
 compelled in a measure to pay his court to him. Nor did 
 Fan Tsii feel disposed to make things easier for him. He 
 received him with a stern and haughty air, bidding him 
 return to his master and say that it was useless for him to 
 talk of peace until he chose to send the head of Wu Chih, 
 the Premier who had committed so barbarous an outrage 
 upon his person ; threatening that, if this were not soon 
 done, he, Fan Tsli, would lead his armies to the very heart 
 of Wei, and lay the capital in ruins. The required head 
 not being forthcoming, two towns of Wei were taken by 
 the troops of Ts'in ; but by way of indemnifying himself 
 for his clemency in not razing the capital itself, he set on 
 foot a bloody campaign against the King of Han. The 
 success which attended these cruel measures served only 
 to make the King of Ts'in more anxious for fresh con- 
 quests ; and irritated by the recent defeat of his soldiers 
 by the forces of Chao, at the attempted capture of Yen-yii, 
 he decided to march straight upon the capital, where his 
 grandson was still living as a hostage. 
 
 On receiving a private communication from his grand- 
 father warning him of the impending danger, I -Jen escaped 
 from the court of Chao, and soon arrived at his ancestral 
 state. His wife and child he left in the care of Lii Pu- 
 wei; but no sooner was his flight known than Lii himself 
 became the object of suspicion. His connection with the 
 
12 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 Prince had been long no secret, and he now found himself 
 for the first time under arrest. The stake for which he 
 had been playing was too high, however, to be relin- 
 quished without an effort; and, great as were the diffi- 
 culties surrounding him, he succeeded in corrupting his 
 guards and making his escape. He soon arrived at the 
 court of Ts'in, bringing with him the Princess for such 
 she may now be styled and her son, now a growing lad ; 
 where, we need scarcely say, he was enthusiastically re- 
 ceived by the King and the heir-apparent, and loaded with 
 gifts and honours. 
 
 Then commenced a series of triumphs on the part of 
 the King of Ts'in, followed in each case by massacres of 
 the most wholesale and horrible description. Forty thou- 
 sand prisoners of war were beheaded in Han and ninety 
 thousand in Chao. Like a swarm of hungry locusts, the 
 troops of Ts'in found lands as the garden of Eden before 
 them which they left a desolate wilderness ; nothing 
 escaped their devastations, and the terror of them spread 
 over the whole country. In despair, the King, or Em- 
 peror as he has been called, of Chou, ordered a blind attack 
 to be made upon the advancing army by the other princes 
 in a body, but it was too late ; and, convinced of the in- 
 fatuation of his design, he went of his own accord and 
 tendered his submission to his conquering vassal. That 
 monarch received his suzerain with condescension, ac- 
 cepted his humble apologies for the past, and took 
 possession of thirty-six of his towns and thirty thousand 
 soldiers. From this moment the dynasty of Chou may be 
 said to have become extinct. Although the empire was 
 not actually brought under the sway of a single sceptre, 
 the power of the state of Ts'in was growing so rapidly 
 
THE FIRST EMPEROR. 13 
 
 that it was clear the old order of things was irrevocably 
 doomed ; reverses were yet in store for the conquerors, 
 but the day was fast approaching when the great object 
 they had held in view should be once and for all attained. 
 
 During this campaign against the states of Han and 
 Chao the King of Ts'in died. But, as if the fates had 
 ordained that nothing should intervene to delay the con- 
 summation of his hopes, or retard the accession of the 
 Coming Man, who was to complete the work he had left 
 unfinished, his two successors were speedily cut off. The 
 heir-apparent died a few days Rafter the decease of his 
 father, and I-jen took possession of the throne. He con- 
 tinued the wars which his grandfather had bequeathed 
 to him, and gained great victories over the states of 
 Chao, Han, and Chou; but, in an evil moment, he 
 allowed his energies to be diverted to the state of Wei, 
 and here he received a check. Five princes joined 
 together to resist the rapacious invader, and a bloody 
 engagement took place, in which the ever-victorious 
 army was routed and put to flight. But this disaster 
 was the almost immediate cause of the final triumph of 
 Ts'in. The King took it so much to heart that he sickened 
 and soon died, after a turbulent reign of only five years, 
 thus making way for the son of the adventurer and the 
 courtesan, who was then just thirteen years of age. 
 
 To write a sketch, however slight, of the reign of Shih 
 Huang Ti, or the " First Emperor," without giving a de- 
 tailed account of the steps by which he succeeded in 
 bringing the empire under a single sway, will probably 
 seem to most readers as absurd and vain a task as to 
 write a history of Queen Anne without dwelling upon 
 the great military achievements of the Duke of Marl- 
 
14 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 borough and Prince Eugene. We have elected, neverthe- 
 less, to pursue this course in a certain measure. To our 
 mind, there is nothing drearier or more sickening than 
 the minute chronicles of petty wars ; wars involving no 
 great principle, directed to no righteous end, but simply 
 undertaken to glut the greed of the aggressor or satisfy his 
 taste for blood ; wars prompted by the meanest and most 
 unworthy motives, and aided by the foulest perjury and 
 intrigue. That the unification of the empire was an 
 eventual benefit to China we do not dispute ; that it 
 called into play the powers of an almost master mind, 
 whose boldness and originality, courage and perseverance, 
 are more or less entitled to our admiration, will be as 
 readily acknowledged. " What must be done," asked the 
 King of Liang in conversation with Mencius two hundred 
 years before, " for the empire to be tranquillised ? " " It 
 must be united under one sway," replied the philosopher. 
 So far Shih Huang Ti seems to have been at one with 
 Mencius. But the means he took to accomplish this 
 great end would have been utterly condemned by that 
 high authority. " Who can so unite it ? " pursued the 
 King. "One," replied his interlocutor, "who has no 
 pleasure in killing men." It was by a liberal, just, and 
 unselfish policy towards the people that the empire should 
 have been consolidated ; a wise, firm, but merciful system 
 of government, which, as Confucius said, would have im- 
 parted joy to contiguous states and attracted distant ones. 
 But the times of which we are writing were not calcu- 
 lated to produce the beneficent and prudent ruler here 
 described ; and it is no more than justice to Shih Huang 
 Ti to say that he was the natural offspring of the period 
 in which he lived. We shall therefore hurry over the 
 
THE FIRST EMPEROR. 15 
 
 unpleasing details of his wars and devastations, believing 
 that the laconic style of the Spring and Autumn Classic 
 is the one most suitable for imitation in dealing with a 
 subject so distasteful. 
 
 Aided by Lii Pu-wei, who now found himself a Prince 
 of the Realm and confidential adviser to his own son, and 
 the eminent statesman Li Ssu, of whom more anon, the 
 new King commenced his operations by sowing dissensions 
 between the states of Chao and Yen. When their mutual 
 animosity had culminated in the outbreak of hostilities, 
 the King of Ts'in affected to espouse the cause of the 
 latter state on the ground of its having come off second 
 best; and, under pretext of rendering assistance to Yen, 
 captured nine cities from Chao, which he added to his 
 own possessions. He then availed himself of a struggle 
 that was going on between Chou and Wei to play a pre- 
 cisely similar game ; and, making common cause with the 
 former state, succeeded in reducing the latter to submis- 
 sion. This accomplished, he turned his arms once more 
 against the state of Chao ; but on this occasion he suf- 
 fered a reverse, owing to the bravery and good general- 
 ship of Li Mu, the leader of his adversary's forces. 
 Smarting under this check, the baffled conqueror had 
 resort to artifice. By dint of bribes and promises he 
 succeeded in suborning a certain minion of the King of 
 Chao named Ku Kai ; and this degraded being, who be- 
 longed to a class unhappily never rare at Chinese courts, 
 undertook to ruin the General Li Mu by representing him 
 as a traitor to his master. This infamous design was 
 facilitated by the loss of three most important fastnesses 
 belonging to the state of Chao, which fell into the hands 
 of the enemy, and the unhappy general was forthwith put 
 
16 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 to death. The state of Chao being thus enfeebled and 
 disorganised, the next victim was the King of Han. This 
 unfortunate Prince, foreseeing the inevitable calamities in 
 store for him, tendered his submission of his own accord ; 
 but the ruthless conqueror, not content with what his 
 neighbour voluntarily relinquished to him, marched upon 
 the capital, made prisoners of the King, his family, and 
 his nobles, and butchered them to a man. 
 
 And now occurred an event which shows how utterly 
 heartless and devoid of all human feelings the King of 
 Ts'in had become. It appears that while he and his 
 father, then Prince I-jen, were living as hostages at the 
 court of Chao, he had formed a close friendship with 
 Prince Tan of Yen, a child of his own age or thereabouts, 
 who was stationed there in the same capacity as himself. 
 This Prince, weary of the listless life he was leading in 
 his father's palace, came to the court of Ts'in, never 
 doubting that he would meet with an affectionate welcome 
 at the hands of his former friend ; but he little knew how 
 different a person was the conquering King of Ts'in from 
 the playmate of his childhood, and so insultingly cold was 
 the reception he met with, and so mortifying the treat- 
 ment he continued to receive, that he returned to his 
 father's in disgust. There the affair might have ended ; 
 a short time afterwards, however, before his rage had had 
 time to cool, his protection was demanded by a general of 
 Cheng's army, who had somehow incurred the displeasure 
 of his sovereign. Prince Tan received him warmly ; but 
 so deep was his resentment towards the King of Ts'in 
 that he thought more of vengeance than of hospitality 
 towards the refugee. His object now was the assassina- 
 tion of Cheng, and he found a ready instrument for his 
 
THE FIRST EMPEROR. 17 
 
 purpose in a certain man named Ching K'o, a native of 
 Wei, who had private reasons for hating the powerful 
 despot. The great difficulty was to obtain an audience of 
 the King ; and Ching K'o suggested that the best means 
 would be to take him, as a present, the head of the offend- 
 ing general. The King of Yen, however, peremptorily for- 
 bade so gross a breach of hospitality as the murder of his 
 guest ; and the plan would in all probability have fallen 
 through had it not been that a strange but most origi- 
 nal idea suggested itself to the intending assassin. He 
 appealed to the general himself, representing that the 
 injuries he had suffered at the hands of the King of Ts'in 
 could only be mortally avenged through the sacrifice of 
 his own life. " By giving me your head," urged Ching 
 K'o, " you place it in my power to kill your own enemy, 
 and to rid the world of its common oppressor ; the whole 
 empire will thus owe its enfranchisement to you." " I 
 have but one desire left," replied the general, " and that 
 is, revenge ; " with which word he cut his throat, and fell 
 dead upon the spot. Ching K'o then took off the head 
 and repaired with it to the court of Ts'in, obtained an 
 audience of the King, and presented him with his horrible 
 offering. While Cheng was bending forward to examine 
 it, the assassin struck at him with a dagger ; but, owing 
 to a quick motion of the King's body, he missed his aim. 
 Kecovering himself, he threw the dagger at the King ; but 
 it only grazed his robes, and the wretched man was over- 
 powered after a brief struggle, in which he lost a leg. He 
 then made a full confession of the whole conspiracy, and 
 was accordingly put to death. 
 
 No better pretext than this could have been forthcom- 
 ing for Cheng to turn his arms against the state of Yen. 
 
 B 
 
i8 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 Here he was again victorious, though in consideration of 
 the fact that the King of that state repudiated all know- 
 ledge of the plot, and decapitated his son, the Prince of 
 Tan, for being its prime instigator, he left him in tempo- 
 rary possession of his throne. He then, after a brief cam- 
 paign, succeeded in annihilating the state of Wei; and 
 flushed by his continued triumphs, set on foot a final 
 attack upon the state of Chou. He first despatched an 
 army of two hundred thousand men, under the leadership 
 of Li Hsin ; but this force proving terribly insufficient, he 
 entrusted the famous general Wang Ts'ien with another 
 army three times as numerous, and sent him to the relief 
 of his vanquished colleague. In less than a year the 
 entire principality was subdued, and, owing to the modera- 
 tion of Wang Ts'ien, with comparatively little carnage. 
 This achieved, the King of Ts'in gave the coup-de-grdce to 
 the King of Yen, and assumed possession of his state. 
 Seeing the desperate condition of affairs, the King of Tsi 
 came with all his family, in very humble guise, and 
 offered his submission too ; upon which the King of Ts'in, 
 now master of the whole of China, allowed him, with 
 unusual clemency, to escape into a barren wilderness, 
 where he died of hunger and destitution. The con- 
 queror then assumed the title of Shih Huang Ti, or the 
 First Emperor, and ordained that all his successors should 
 call themselves Second Emperor, Third Emperor, and so 
 on, from that time forward and for ever.* 
 
 The events above recapitulated have brought us to the 
 year 221 B.C., being the twenty-sixth year of his reign and 
 
 * Huang, Emperor ; Ti, Ruler the combination implying that he 
 united the merits of the Three great emperors, with the virtues of the 
 Five great rulers, of antiquity. 
 
THE FIRST EMPEROR. 19 
 
 the thirty-ninth of his age. We are now at liberty to 
 return to the time of his accession, and trace the course of 
 the more interesting events which marked his domestic 
 history. During the first decade of his reign, affairs of 
 state were placed under the direction of the Emperor's 
 guardian, Lii Pu-wei, whom he created Marquis of Wen 
 Hsin. Now, it will he remembered that the Queen Dow- 
 ager, widow of the Prince I-jen, had begun her career as 
 the concubine of this man, then a travelling vendor of 
 curiosities; and no sooner was the Prince her husband 
 dead than the relations formerly existing between the two 
 became renewed. For some time the secret of their inter- 
 course seems to have been pretty successfully preserved ; 
 but it could not remain so always, and the other Ministers 
 of State began to suspect some scandal. The new Mar- 
 quis then hit upon a very strange and crooked expedient 
 for averting the danger that might come upon himself. 
 Among his retainers there was a young and very hand- 
 some lad named Lao Ai, who, from his soft and beardless 
 face, might very well pass for a eunuch. He suggested, 
 then, to the Queen Dowager that Lao Ai should be ad- 
 mitted into the number of her attendants, in order that, 
 should any further scandal arise about his own famili- 
 arities with Her Majesty, suspicion might be diverted 
 towards this boy. The one-sidedness of this scheme 
 seems curious enough, and we are at first disposed to 
 wonder that the selfishness of her paramour did not turn 
 the Queen's affection into disgust. But this insatiable 
 woman, who was but thirty years of age, no sooner saw 
 the beautiful page provided for her than she consented 
 at once to the arrangement, and forthwith abandoned her- 
 self to the unrestrained indulgence of her new passion. 
 
20 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 This intrigue resulted in the birth of two sons, the influ- 
 ence of the soi-disant eunuch growing rapidly greater as 
 the months went by. Soon he was created a Marquis, 
 with the title of Chang Hsin ; the territory of T'ai-yuen 
 in the modern province of Shansi was conferred upon 
 him as his fief; the government of the country passed 
 almost entirely into his hands, and strangers from distant 
 parts came and sought employment in his service. 
 
 Among the courtiers of the King, however, were certain 
 persons who had on several occasions come into collision 
 with the Queen's paramour, and who consequently bore a 
 hearty grudge against him. Nothing was easier than to 
 effect his ruin, both on account of his gross violation of 
 power, and also on that of his criminal intimacy with the 
 Queen Dowager. These nobles accordingly discovered the 
 state of affairs to the young King, and denounced Lao Ai 
 as an impostor of the worst description. The King imme- 
 diately despatched some high officials to investigate the 
 affair; whereupon Lao Ai, taking the alarm, stole the 
 royal seal, put himself at the head of an army, and 
 attacked the palace as an avowed rebel. Two eminent 
 commanders, named Chang P'ing and Chang Wen respec- 
 tively, who held the rank of Princes of the State, then 
 marched against him, and a battle took place at Hsien 
 Yang, in which, says the historian, many hundred heads 
 were struck off. The insurgents were routed, and their 
 leader put to flight ; but he was soon captured, and then 
 the true horrors of the whole affair began. The carnage 
 and the cruelty were awful. Every member of the fami- 
 lies of his father, his mother, and his wife was put to 
 death. Lao Ai and all his creatures were then tied seve- 
 rally to carts by their four limbs, and torn to pieces ; 
 
THE FIRST EMPEROR. 21 
 
 even the relations of those in his employ were ruthlessly 
 butchered. Those who had but little to do with his 
 crimes were banished to the modern province of Ssii- 
 chuan, to the number of four thousand families ; the 
 Dowager was exiled to a place called Yung in Shansi ; 
 and her two innocent children were barbarously dashed 
 to pieces in sacks. The King then issued a decree warn- 
 ing all against daring to expostulate with him respecting 
 his treatment of the Queen Mother, threatening that all 
 who did so should be put to death, their limbs cut off, and 
 heaped together in front of the palace gate. 
 
 This brutal threat, however, was powerless to restrain 
 the righteous indignation of the people. No fewer than 
 twenty-seven noble-minded men braved the royal mon- 
 ster, and a hideous stack of bloody arms and legs was 
 soon to be seen in the courtyard of the palace. But soon 
 after, a certain man named Mao Chiao, a native of the 
 state of Tsi, undauntedly demanded audience ; avowing 
 in the most intrepid manner that his object was the same 
 as that for which his twenty-seven predecessors had been 
 so barbarously murdered. When the King heard of the 
 application, he was lost in astonishment and rage ; but 
 being almost incredulous that any one should be so in- 
 fatuated, and, possibly, satiated for the moment with his 
 recent slaughters, he despatched an attendant to investi- 
 gate the matter more closely. 
 
 " One would think you had never seen the heap of 
 arms and legs in front of the palace gate," was the grim 
 remark of His Majesty, delivered by the messenger to 
 Mao Chiao. 
 
 " I have heard," returned Mao Chiao coolly, " that, in 
 the sky, there are just twenty-eight constellations. Up 
 
22 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 till the present time, only twenty-seven persons have been 
 killed ; I come, because I wish to complete the number. 
 I have no fear of death." 
 
 So the messenger returned and reported Mao Chiao's 
 answer to the King. In the meantime all the members of 
 Mao Chiao's family, who lived in the same neighbourhood 
 as he, got wind of the affair, and made off with all speed, 
 carrying their clothes and provisions with them on their 
 backs. The King flew into a terrible rage when he heard 
 what Mao Chiao had said. " This man has come with the 
 deliberate intention of insulting me," he exclaimed. " Let 
 a cauldron be immediately prepared, that he may be boiled 
 to death ; the punishment inflicted on the others would be 
 far too merciful for him." Then, grasping a two-edged 
 sword, the ogre seated himself, his mouth in a froth with 
 fury, and ordered the attendants to bring in the delinquent. 
 Mao Chiao advanced quietly to the foot of the throne, 
 prostrated himself twice, then rising, said : 
 
 " There are those living who do not fear death ; there 
 are states which do not dread being overthrown. Those 
 who fear death lose their lives ; those who dread the over- 
 throw of their states are unable to preserve them. Now 
 wise monarchs are all most eager to hear about life and 
 death, extinction and preservation; does your Majesty 
 desire to do so ? " 
 
 " What do you mean ? " inquired the King. 
 
 " Your Majesty's conduct is cruel and outrageous," was 
 the undaunted rejoinder ; " don't you know it yourself ? 
 You have torn your sham-father to pieces with carts ; you 
 tied your two brothers up in sacks and then dashed them 
 to death; you have sent your mother into exile, and 
 barbarously slaughtered all the worthy men who expostu- 
 
THE FIRST EMPEROR. 23 
 
 lated with you. The vilest tyrants never went to such 
 lengths as this. When the world hears of it, all hearts 
 will be estranged from you, and not a man will come near 
 the state of Ts'in. Your servant presumes to tremble for 
 your Majesty. This is all I have to say." 
 
 So saying he stripped off his clothes, and placed himself 
 in readiness to be taken up with the pincers and put into 
 the cauldron to be boiled. But the King, descending from 
 his dais, stretched forth his hand and stopped him. " Eise, 
 Master," said he, " and put on your robes again. I am 
 willing to receive instruction at your hands." Then he 
 raised him to an honourable place among his counsellors, 
 and set off himself in his royal chariot to fetch the 
 Dowager from her place of banishment, leaving the seat 
 on his left vacant, in order that she might occupy it on 
 the return journey. The lion's mouth was stopped for 
 that time, and the King, rendered uneasy, probably, by 
 the warnings of Mao Chiao, promised that he would not 
 be more truculent than he could help in future. 
 
 This incident occurred in the ninth year of his reign, 
 and seventeen years before his assumption of the Imperial 
 title. The year afterwards Lu Pu-wei was banished to the 
 state of Chao, where he led a miserable and discontented 
 life, eventually putting an end to his own existence by 
 poison just twelve years after the accession of his son to 
 the throne. His fate, compared with that of the other 
 actors in the tragedy, was merciful in the extreme. 
 
 Ten years after this the Queen Dowager also died. She 
 appears from all accounts to have been a commonplace 
 character, who would have been harmless enough had she 
 not been made the tool of an audacious and unscrupu- 
 lous adventurer. Her ruling passion seems to have been 
 
24 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 sensuality ; in other respects she was simply an ignorant 
 woman, characterised by the vulgar ambition to shine so 
 often found among her class. Her part in the events we 
 have detailed was a passive rather than an active one. 
 
 In the twenty-eighth year of his reign the Emperor 
 made a grand progress through his dominions. He visited 
 all the famous mountains and rivers in the kingdom, 
 arriving at length on the shore of the Eastern Sea. There, 
 with great pomp and ceremony, he offered solemn .sacri- 
 fices to the Lords of Heaven and Earth, the canonised 
 spirit of Ch'ih Yu, the Lords of the Yin and Yang, the 
 Sun, the Moon, and the Eour Seasons. After these reli- 
 gious exercises he turned south and ascended the moun- 
 tain of Lan Ya, the prospect from the summit of which 
 so delighted him that he stayed there three months, and 
 built a terrace, on which he erected a monolith in com- 
 memoration of his visit. On this he inscribed a lengthy 
 catalogue of his virtues and achievements, for doing which 
 he incurred a severe remonstrance at the hands of the 
 local worthies ; but the Emperor, to his credit be it spoken, 
 instead of boiling them alive for their impertinence, con- 
 tented himself with recommending his disinterested advisers 
 to confine themselves in future to their own concerns. 
 
 The event we are now about to relate is so mixed up 
 with legend, and so differently described by different 
 authors, that it is by no means easy to arrive at the 
 actual truth. According to Ssii-ma Kuang, there was, at 
 this time, a certain mystic in the state of Yen, who had 
 acquired considerable fame by his ability to go through 
 all the Taoist pranks and capers which conduce to the 
 exorcism of demons and the sublimation of the body. 
 Numbers of people in both Yen and Tsi, who had a taste 
 
THE FIRST EMPEROR. ( 25 
 
 for the marvellous, were in the habit of resorting to him 
 for instruction; while three Princes had, successively, 
 given in their full adherence to his pretensions, and, in 
 deference to his assurances, sent expeditions across the 
 ocean in search of the Three Isles of Fairyland P'eng 
 Lai, Fang Chang, and Ying Chou. These islands were 
 said to be situated in the "North Sea," as it was then 
 called, and were, of course, no other than Japan. It was 
 currently believed that those who had made the voyage 
 had actually arrived, had seen the Immortals who in- 
 habited the mystic realm, and had drunk of the Elixir 
 of Immortality. When, therefore, the Emperor arrived 
 in the state of Yen, all the old mystics of the place, 
 among whom was a man named Hsu Fu, overwhelmed 
 him with memorials upon the subject, representing the 
 islands as easy of access, and the acquisition of the won- 
 derful elixir as a certainty. The Emperor, who was neither 
 more nor less superstitious than his contemporaries, turned 
 a ready ear to the story, and forthwith commissioned Hsu 
 Fu to make a new attempt. A ship was then fitted out, 
 and Hsu Fu, accompanied by a thousand virgin boys and 
 girls, set sail for the fair realm. Just as they got within 
 sight of the islands, however, a contrary wind arose and 
 they were driven back to China ; nor did they, as far as 
 we are informed, attempt another voyage, it being a con- 
 dition that, if they were destined to arrive, the wind 
 would certainly be in their favour, so that it was useless 
 to try and counteract the atmospheric influences by skilful 
 
 navigation. 
 
 So far the Chinese historian. We know for a fact, 
 however, through Japanese histories, that Hsu Fu actually 
 did arrive ; indeed, his tomb is still shown to travellers. 
 
26 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 " In the seventy-second year of Kore Tenno," says the Kolc 
 Shi Riak, " a man named Hsu Fu arrived in Japan from 
 the state of Ts'in, accompanied by a thousand persons, 
 consisting of men, women, and children. He also brought 
 with him a certain book, and the object of his visit was 
 to find the Elixir of Immortality. In this he was unsuc- 
 cessful, and he therefore never went lack. He took up his 
 abode at Fusiyama, and his memorial temple is still to be 
 seen at Kumano-san." It would appear from this, then, 
 that a second expedition was fitted out and despatched at 
 a later period ; unless we are to conclude that the version 
 given by Ssii-ma Kuang is altogether erroneous. The 
 Chinese themselves say that Hsu Fu was the first mortal 
 who ever set foot in Japan, and that it is from him that 
 the entire nation of the Japanese are descended. This 
 theory is to be traced, we believe, to Ou-yang Hsiu, the 
 well-known historian and statesman of the Sung dynasty. 
 The story of his voyage to Japan forms the basis of a 
 curious legend which, though largely mixed with fable, is 
 worth repeating here. " In the reign of Ts'in Shih Huang 
 Ti," we read, " a number of murders were committed in 
 Khokand, and the roads were strewn with corpses. But 
 birds came, holding a certain sort of grass in their beaks 
 which they spread over the faces of the dead men, where- 
 upon the corpses immediately revived. The local autho- 
 rities having reported the circumstance to the Emperor, 
 he despatched messengers in search of this wonderful 
 grass, commanding them to make inquiries upon the 
 subject of Wang Hsu, the recluse of the Demon Valley, 
 who told them that in the Eastern Sea there was an 
 island called Tsu Chou, where the Herb of Immortality 
 was to be found. ' It grows,' he said, ' in the Coral Fields, 
 
THE FIRST EMPEROR. 27 
 
 and is known as the plant which nourishes the spirit. 
 Its leaves resemble the water-grass called M; it grows 
 separately, and a single blade of it is sufficient to revive 
 a thousand corpses.' Then the Emperor ordered an expe- 
 dition to go and procure some of it, and sent Hsu Fu with 
 three thousand boys and the same number of girls over 
 the sea in search of the island Tsu Chou. They did not 
 return, and nobody knew what became of them. But 
 some time afterwards, a man named Shen Hsi having 
 attained to immortality, the Yellow Emperor and Lao-tzu 
 sent Hsu Fu in a chariot drawn by white tigers, Tu- 
 shih Chiin in a chariot drawn by dragons, and Po-yen 
 Chih in a chariot drawn by white stags, to receive Shen 
 Hsi ; after doing which they all returned together. There- 
 fore it became known that Hsu Fu had attained to im- 
 mortality. Later, in the reign of Hsiian Tsung, of the 
 T'ang dynasty, there was a scholar who was afflicted with 
 a very strange disease, half of his body being dried up and 
 black. As the imperial physicians could make nothing 
 of the case, the patient called his friends together and 
 said, ' My body being in this condition, how can I live 
 any longer ? Now I hear that in the Eastern Sea there 
 is an abode of Immortals, and it seems to me that I 
 might go and beg them for a prescription to cure me/ 
 His family were one and all against the project ; he in- 
 sisted, however, and, taking a servant and a supply of 
 provisions with him, he soon arrived at Teng-chou [near 
 Chefoo] on the sea-coast. There he found an empty boat 
 in which he put all the things he had brought with him, 
 hoisted sail, and went whither the wind carried him. In 
 ten days' time he came in sight of a solitary island, on 
 which there were several hundreds of people, all engaged 
 
28 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 apparently in some act of worship. On the beach there 
 was a woman washing herbs, of whom he inquired what 
 they were all about. ' The personage in the middle, with 
 white hair and beard,' replied the woman, pointing, 'is 
 the Prince Hsu.' ' And who is the Prince Hsu ? ' in- 
 quired the stranger. * Don't you know about Hsu Fu, 
 who lived in the reign of Ts'in Shih Huang Ti ? ' asked 
 the woman. ' Certainly I do,' he answered. ' Well, that 
 is he,' said the woman. Then the assembly dispersed, 
 and the traveller disembarked and went to pay his re- 
 spects to Hsii Fu, telling him the object of his visit and 
 begging for relief. ' Your malady will be cured now that 
 you have seen me,' replied Hsii Fu. Then he set some 
 fine rice before him, inviting him to eat ; but in such tiny 
 bowls that the stranger was rather offended, and com- 
 plained of the niggardliness of his entertainment. ' As 
 soon as you have eaten what I have set before you,' said 
 the Immortal, ' I will give you more ; but I fear you 
 will be unable to finish what you already have.' Then 
 the guest began to eat, and found that one of these little 
 basins contained more than a great many large ones, so 
 that he was more than satisfied. So with the wine ; for 
 though it was all in a little cup not bigger than a thimble, 
 there proved to be so much of it that he made himself 
 quite drunk. Next day, the Immortal gave him some 
 black pills ; and when he had taken them he evacuated 
 several pints of black fluid, and found that his malady 
 had disappeared. Then the patient besought Hsii Fu to 
 permit him to remain in the capacity of his attendant ; 
 but the Immortal would not hear of it. ' You have still 
 duties to perform and a position to keep up in the world,' 
 he replied ; ' you may stay no longer here. But do not fear 
 
THE FIRST EMPEROR. 29 
 
 the length of the journey ; I will cause an east wind to 
 blow which will escort you safely home/ Then he gave 
 him a bag of yellow drugs, saying, ' This medicine is a 
 universal panacea. When, on your arrival in China, you 
 meet any sick person, dilute a little with water and give 
 it him to drink.' Then the traveller set sail, and on his 
 arrival showed the elixir to Hsiian Tsung, telling him the 
 story of his adventures ; and many were the afflicted per- 
 sons whom His Majesty caused to be healed by its use." 
 
 To return, however, from fable to history. "While 
 occupied with his travels through the empire, the Em- 
 peror incurred a very narrow risk of assassination. It 
 appears that in the state of Han there was a family 
 named Chang, of high respectability and worth, five 
 generations of whom had served successive kings in the 
 capacity of ministers. At the time of the conquest of 
 Han by the King of Ts'in, this family seems to have been 
 represented by a youth named Liang, who, indignant at 
 the misfortunes of his country, made a secret vow to be 
 revenged upon the usurper. He therefore bided his time, 
 sacrificing lands, time, and all the money he possessed, to 
 the one great object of his life. Eventually, he was in a 
 position to offer a large reward to any man who would 
 undertake to rid the world of such a monster as the King 
 of Ts'in, and ere long a certain bold adventurer presented 
 himself as a candidate for the prize. Chang Liang soon 
 came to terms with him, and the assassin, armed with 
 an enormous hatchet, a hundred and twenty pounds in 
 weight, concealed himself by the side of the road along 
 which the Emperor was expected to pass. The royal cortege 
 at length came in sight, headed by the chariot of the sove- 
 reign ; and the assassin, rushing out of his ambush, dealt 
 
30 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 a blow at it which, had His Majesty been inside, would 
 most effectually have quieted him for ever. It is con- 
 jectured that the Emperor had got wind of the conspiracy, 
 and consequently rode in the second chariot instead of in 
 the first ; but, however this may be, the fact remains that 
 the vehicle attacked was empty, the intended victim 
 being in another part of the procession. Suspicion seems 
 to have been immediately directed towards Chang Liang, 
 and search was made for him far and near; bufc he 
 evaded all pursuit, and lived to see the complete over- 
 throw of the usurper's dynasty. His name has since 
 been handed down to posterity as the reputed author of 
 the celebrated Su Shu, and the man who contributed most 
 to founding and consolidating the glorious dynasty of 
 Han. 
 
 The lamentable poverty of all the native histories we 
 have consulted precludes us from giving a proper account 
 of the next great occurrence in the reign of Shih Huang Ti. 
 We refer to the building of the Great Wall ; an under- 
 taking which is dismissed, with a bare mention of the fact, 
 in about a couple of lines of large type. " In the thirty- 
 second year of his reign " B.C. 2 1 5 " the general Meng 
 T'ien drove out the invading Huns at the head of 300,000 
 soldiers, and took possession of the modern province of 
 Honan, dividing it into forty-four departments. He then 
 built the Great Wall, extending it over hill and dale, from 
 the western extremity of Shan-si as far as Kuan-tung in 
 Manchuria ; thus covering a stretch of country ten thou- 
 sand li in length." The event is not considered of sufficient 
 importance to be more particularly described ; the genius 
 of the Chinese people, probably, not being such as to render 
 them curious respecting the number of men employed, 
 
THE FIRST EMPEROR. 31 
 
 the cost of the materials and labour, the time occupied 
 in the work, and such like trivial details. The bare fact 
 is all we have : that, in the thirty-third year of Cheng's 
 reign, Meng T'ien built the Wall. And if this is suffi- 
 cient for the Chinese, it does not behove a European to be 
 hypercritical. 
 
 Nor are we much better off when we approach the great 
 achievement, par excellence, of this extraordinary person. 
 That a man of letters should deem a vulgar piece of brick- 
 laying beneath the dignity of his pen, we can well con- 
 ceive ; but that he should pass over the Burning of the 
 Books with almost equal laconism is wonderful indeed. All 
 we are told is, that, in the thirty-fourth year of his reign, 
 the Minister Li Ssii presented the following memorial to 
 the Emperor. " In former times," he wrote, " when the 
 empire was divided, and all the feudal princes were fight- 
 ing among themselves, the peripatetic Sages were in great 
 request. But now that the empire is settled and brought 
 under a single sway, the services of these men are no 
 longer required. The energies of the people should be 
 directed simply to tilling the ground for their livelihood ; 
 the educated classes should devote themselves to studying 
 law and the decrees of Government. But instead of this, 
 they guide themselves, not by the present, but by the past, 
 condemning the present order of things as wrong; they 
 put erroneous notions into the heads of the common people, 
 and thereby promote much disorder. If they hear of any 
 decree having been promulgated by your Majesty, each man 
 takes upon himself to discuss its merits and criticise it by 
 the standard of his own erudition ; in private, their hearts 
 are disloyal, while in public they make the laws of the 
 realm the subject of their talk in all the streets of the 
 
32 LEAVES FROM MY CHINESE SCRAPBOOK 
 
 city. They acquire reputation by ostentatiously extolling 
 your Majesty, and render themselves conspicuous by an 
 affectation of eccentricity, misleading the people by all 
 sorts of unfounded statements. If this is not put a stop to 
 your Majesty's power will be imperilled, and sedition will 
 become rife ; while if measures are taken in time, it will 
 be for the good of the empire. I therefore beg that your 
 Majesty will cause all books to be burnt, excepting those 
 on medicine, divination, agriculture, and astronomy, and 
 such as have been written during the present reign ; but 
 let all others, particularly poems, histories, and philo- 
 sophical works, that may be privately possessed, be burnt 
 in a heap at the city gates. If any man dare so much as 
 to mention the two words poetry and history, let him be 
 immolated in the market-place. If any still dare to 
 regard ancient times as preferable to the present, let them 
 and all their families be destroyed. If any officers hear 
 of such offences being committed and fail to report them, 
 let them be regarded as guilty of the same crime them- 
 selves. And let all those who have not burnt their books 
 within thirty days after the promulgation of the Decree, 
 be sent into penal servitude. If any persons are desirous 
 of studying law and the Imperial decrees, let them take 
 officers of state for their preceptors." 
 
 What a situation have we here for the historian ! In 
 what vivid colours might he not depict the consternation 
 and alarm which such a project must have caused through- 
 out the empire, the consultations which no doubt took 
 place among the literati, the means devised for evading 
 the cruel decree, and, above all, the scenes which ensued 
 when volume upon volume of precious lore was flung into 
 the bonfire before the very eyes of the indignant owners ! 
 
THE FIRST EMPEROR. 33 
 
 Or, looked at from the more dispassionate standpoint of 
 statesmanship, what an opportunity for weighing the im- 
 mediate and subsequent results of the decree, for pointing 
 the moral deducible from the eventual failure of the object 
 held in view, and gauging in some measure the real motives 
 which influenced the memorialist in recommending so bar- 
 barous and futile a policy to the tyrant ! But all this is 
 far beneath the dignity of Chinese history, the highest 
 ideal of which appears to consist in as close an approxi- 
 mation as possible to an almanac. Three words, and three 
 words only, follow the text of the memorial as given by 
 Ssii-maTsien: "The Emperor agreed." The subject is then 
 dismissed, and another event portrayed in as brief and 
 laconic a style as the preceding. Ssu-ma Kuang, however, 
 does add a little incident, for which it behoves us to be 
 duly grateful. It appears that at this time there was a 
 certain descendant of Confucius, named K'ung Fu, who 
 stood foremost among the literary men of the day. To 
 him remarked Ch'en-yii, a native of the state of Wei, " His 
 Majesty intends to destroy all the books of the former 
 kings. Now you, Sir, as the descendant of the Holy Man, 
 may be considered the representative and chief of the 
 literary world ; so you are in great danger." " The know- 
 ledge I possess," replied K'ung Fu, " is of no use in the pre- 
 sent state of affairs ; it is only my friends, such as you, who 
 know me. Now the Emperor, not being my friend, knows 
 nothing of me ; in what danger, then, do I stand ? I shall 
 just retire into concealment, and wait until he sends after 
 me ; and when he does that, there will be no more to fear." 
 One would think that the historian might have deemed it 
 worth while, by the addition of four or even three more 
 characters, to have chronicled the fact that many books 
 
34 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 were preserved through the instrumentality of this prudent 
 man ; but the narrative finishes abruptly, as above, and we 
 are left utterly in the dark as to whether the misguided 
 .monarch ever recovered his senses sufficiently to " send 
 after " K'ung Fu or not. The truth is, we believe, that 
 the descendant of Confucius never had any opportunity of 
 admonishing the Emperor, but continued in retirement for 
 the remainder of his life. 
 
 From other sources, however, we may obtain an insight 
 into the circumstances under which the Decree was pro- 
 posed and carried out. Like Nebuchadnezzar of Babylon, 
 the vain-glorious Emperor of China made a great feast, or 
 fte champdtre, to which he invited all the princes, nobles, 
 and officers who called him lord. The great plain where 
 this monster entertainment took place was covered with 
 splendid tents, in the midst of which rose the imperial 
 pavilion ; tables were set, spread with the richest viands 
 and the most sparkling wines ; a thousand flags floated 
 lazily in the breeze, and strains of ceremonial music added 
 due solemnity to the occasion. Instead, however, of erect- 
 ing an image of gold, like the Western sovereign, to which 
 it was incumbent upon all to offer homage, the Emperor of 
 China was content with a more economical and satisfactory 
 arrangement, by virtue of which he was himself the object 
 of his people's worship. At the conclusion of the grand 
 banquet, the Emperor ascended his throne, and, in the 
 hearing of the assembled thousands, invited any who might 
 wish to do so, to offer their opinion upon the general policy 
 of his government ; declaring, in the frankest way, that he 
 should be happy to receive any criticisms or suggestions 
 which might be offered for his consideration. 
 
 The first speaker, of course, led off in a laudatory strain. 
 
THE FIRST EMPEROR. 35 
 
 He was a person named Chou Tsing-chen, who held some 
 office under government at Pu-yeh; and who doubtless 
 owed his rise in life to the successful policy of his master. 
 " If," said this man, " the whole country is now placed 
 under a single sway, accorded the blessings of internal 
 peace, and defended from the incursions of the Tartars, it 
 is simply the result of your Majesty's bravery, foresight, 
 wisdom, and good government. What more do we want, 
 or what more can any one give us ? All the virtues and 
 achievements of all the ancient kings ' together do not 
 reach the sum of those of your Majesty ; for you surpass 
 every monarch who ever went before you, from the most 
 ancient down to the present times." 
 
 This speech was greeted with immense applause, and 
 the Emperor sat brimming over with self-complacency 
 and delight. But his transports were soon moderated. 
 A certain scholar of rank, named Shun Yu-yueh, indig- 
 nant at this adulation of one whom he looked upon as a 
 barbarous and uncultured tyrant, and exasperated at the 
 reflection cast upon his beloved antiquity, rose from his 
 seat and denounced the speaker as a sycophant and a 
 flatterer. " The person who has just had the impudence 
 to praise your Majesty in such terms," he said, " does not 
 deserve the title of a Grandee of the Empire, with which 
 he is honoured. He is nothing but a base courtier, a vile 
 flatterer, who, meanly attached to the good fortune to 
 which he has no claim, has no other object than to give 
 you pleasure at the expense of the public weal and your 
 Majesty's own fame. I shall in no way imitate his ex- 
 ample ; " and then went on to give the Emperor perhaps 
 the severest scolding he had ever received from any of 
 the lettered class, drawing the most invidious comparisons 
 
36 LEA VES FROM MY CHINESE SCRAPBOOK. 
 
 between the state of things which then existed and that 
 of the early ages. Here he made a mistake; for Shih 
 Huang Ti plumed himself, above all, upon his character as 
 an innovator and an original, and nothing seems to have 
 exasperated him so much as being continually pestered 
 about antiquity. On the present occasion, breathing the 
 incense of flattery and surrounded by a myriad realisa- 
 tions of his triumphs, he found it impossible to put up 
 with such remonstrances, and, placing a strong restraint 
 upon his rage, he interrupted the would-be Nathan, and 
 told him not to waste his breath. " These points," he 
 said, " have long ago been discussed and settled ; and you 
 have no business to bring them up again. Still, since you 
 have been so ill-advised as to do so, I am ready to go into 
 them once more, and listen to all that can be said upon 
 both sides." Then he called upon Li Ssu for his opinion ; 
 and Li Ssii replied, in a somewhat lengthy speech, which 
 embodied the famous proposal for burning all antiquated 
 books whatever. The effect of such a suggestion, made in 
 the presence of the Emperor and all the nobles, princes, 
 and men of letters, in the midst of an imposing cere- 
 monial, must have been dramatic in the extreme, and 
 would furnish a grand theme alike for painter or for 
 poet. But, whatever may have been the immediate 
 circumstances which led to the adoption of the proposal, 
 and whether it was " inspired " in the first instance by 
 the Emperor or not, we know that it was put in force, 
 and that it was the embodiment and culminating-point 
 of the one great policy of change which was the guiding 
 principle of this mad monarch from the beginning to the 
 end of his reign. 
 
 The next enterprise undertaken by the Emperor of 
 
THE FIRST EMPEROR. 37 
 
 China was one of the highest public utility. It was none 
 other than the construction of a magnificent highway, 
 reaching from the city of Chiu-yuen, not far from the 
 modern capital, to Ylin-yang; a distance of eighteen 
 hundred li, or six hundred English miles. This great 
 work involved no little engineering skill, for there were 
 valleys to be filled up, rivers to be crossed, mountains to 
 be pierced, and marshes to be drained; and, what was 
 worse, the literati began to express opinions of the Emperor 
 and his undertakings unfavourable to his general policy. 
 Of these two classes of obstacles, however, the physical 
 and the moral he ignored the one and overcame the 
 other ; but not until many years had 'passed away, and 
 an enormous number of men had spent their energies in 
 accomplishing the task. Yet this was but the commence- 
 ment of his constructive mania. He now addressed him- 
 self to the building of innumerable palaces, the plans, 
 extent, and general description of which were extraordi- 
 nary in the extreme. His original reason for this was 
 that the capital was fast becoming too populous, and he 
 longed for a quieter abode ; so he first decided to build a 
 new palace for himself in the Imperial Forest Park, where 
 he could retire and live at ease. An idea of the magni- 
 tude of this suburban retreat may be formed from the 
 fact that its main entrance or front gate was on the peak 
 of a mountain, many tens of li to the south, from which 
 stretched three great pathways leading to the palace ; 
 while the front hall of the residence itself was five 
 hundred paces from east to west and fifty from north to 
 south. These dimensions, however, are difficult to recon- 
 cile with the statement that the upper storey was spacious 
 enough to accommodate more than ten thousand persons ; 
 
38 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 nor are we much impressed by the fact that it was pos- 
 sible to erect a flagstaff five yards high downstairs. But 
 the most remarkable feature of the whole was the plan 
 on which it was arranged. The various edifices were so 
 disposed as to correspond with and otherwise represent 
 that part of the heavens which lies between the North 
 Star, the Milky Way, and the constellation Aquila, the 
 vacant spaces being denoted by courts, corridors, and 
 winding paths. This, it is said, was intended partly as 
 an acknowledgment of the benign celestial influences to 
 which the Emperor ascribed the brilliant success that had 
 always attended him, and partly as a monument of the 
 vastness of his dominions, which could only be symbol- 
 ised by an imitation of the starry vault on high. Seven 
 hundred thousand workmen who had suffered the punish- 
 ment of castration were engaged in this enormous under- 
 taking ; stone was brought from the mountains to the 
 north, and wood from the modern provinces of Ssu-chuan 
 and Hunan, as far as that of Shansi. Nor was this 
 enough for his ambition. Three hundred palaces were 
 built in the city of Hsien-yang itself, and four hundred 
 more outside, a ponderous monolith being erected on the 
 shores of the Eastern Sea to serve as one entrance to the 
 gigantic labyrinth. Seventy thousand families were told 
 off to live in the palaces when ready, farmers and bonzes 
 being the most numerous, all of whom were instructed 
 to prosecute the duties of their respective callings with 
 assiduity. As the time had not yet arrived for the 
 Emperor to receive the rewards of his achievements in 
 Heaven itself, he anticipated that epoch by transforming 
 that part of Earth honoured by his more immediate 
 presence into a terrestrial Heaven in miniature. 
 
THE FIRST EMPEROR. 39 
 
 By this time, however, the whole body of his ancient 
 foes, the literati, were up in arms, and their indignation 
 at his extravagances took the form of a most cutting 
 satire or lampoon, in which he was represented in suffi- 
 ciently odious colours. The Emperor was furious, espe- 
 cially as one of the principal movers in the affair was 
 an old favourite of his, a person named Lu Shn, who 
 had won his patronage by having pandered to his royal 
 master's love of the marvellous and supernatural. The 
 defection of his most trusted sorcerer cut him to the heart, 
 and he had no mind for leniency. The consequence 
 was that over four hundred and sixty literati, proving 
 contumacious, paid for their temerity by a barbarous 
 death, which so excited the indignation of Fu Su, the 
 heir-apparent, as to draw from him a powerful and 
 solemn protest. For this he was sent into exile, being 
 compelled to proceed forthwith to Chang-chun and join 
 the army under General Meng-t'ien. 
 
 Many other instances of atrocity, each one more mon- 
 strous and detestable than the other, are recorded of the 
 Emperor about this time, the most cruel massacres on 
 the most trivial pretexts, and in obedience to the dictates 
 of pure caprice and unwarranted malignity, occurring with 
 fearful regularity. There were, however, other exercises 
 of his power and restlessness which are less revolting to 
 humanity. He instituted a system of investigations by 
 which all the characteristics of every part of his wide 
 domains were accurately ascertained and noted down ; all 
 the productions of the various provinces catalogued and 
 valued ; the state of agriculture and commerce carefully 
 inquired into ; and, in short, the whole empire parcelled 
 out and tabulated. The emblem of the Chou dynasty 
 
40 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 had been Fire; he, therefore, as the conqueror of the 
 Chou, adopted as the symbol of his domination the ele- 
 ment Water, before which Fire itself is extinguished, He 
 also consecrated the number Six, which was assigned by 
 the astrologers to Mercury, the watery planet; and in 
 pursuance of this fancy instituted a species of senary 
 arithmetic, which formed the basis of all astronomical, 
 geometrical, geomantical, commercial, and musical calcu- 
 lations, as well as of all standard weights and measures. 
 The head-dress or crown he wore on state occasions was 
 six inches high; his chariot, which was drawn by six 
 horses, was six feet long; and the empire itself was 
 divided by the square of six, being distributed into 
 thirty-six provinces. He also selected black as the im- 
 perial colour, in which sombre tint he and all his officers 
 were dressed on state occasions ; the very flags, banners, 
 furniture, and hangings of the palace being of the same 
 gloomy though appropriate hue. But these and other 
 harmless vagaries were insufficient to distract the atten- 
 tion of the people from his crimes, and the empire was by 
 this time in a state of the profoundest dissatisfaction. 
 Eelief seemed hopeless. The imperial power, or, rather, 
 the personal power of the Emperor, was beyond attack. 
 Appeals to his compassion were worse than futile, for 
 they served only to inflame the natural ferocity of his 
 character. There was one weak point, however, and appa- 
 rently only one, in the composition of this monster, which 
 seemed open to assault; and this was his superstition. 
 On this, then, it was determined to play ; and a plot was 
 speedily hatched, which culminated in the presentation 
 to the Emperor of a bit of stone said to have fallen from 
 the skies, and inscribed with an undeniably treasonable 
 
THE FIRST EMPEROR. 41 
 
 sentence. The shot missed; for the Emperor, shrewdly 
 remarking that the inscription bore no signs of celestial 
 workmanship, had the stone publicly burnt in the pre- 
 sence of a large concourse of persons, and concluded the 
 solemnity by the massacre of all the spectators. It may 
 seem surprising that, after so signal and unexpected a 
 defeat, the malcontents should have resorted to a precisely 
 similar ruse a second time ; but such was the line they 
 pursued. JBrave as was the face that the Emperor put 
 upon the menace he had already received, it was easy to 
 see that he was seriously perturbed. He became gloomy 
 and sullen, while his love of cruelty was fostered by the 
 jealousy and suspicion which now made him their prey. 
 In this condition, we may well imagine the effect upon 
 his superstitious mind when a second stone was placed in 
 his hands a block of jade, engraved with an imitation of 
 the tortoise-shell. This, he was gravely assured, had been 
 presented to a courier, on his way from a distant pro- 
 vince, by a strange and mysterious being clad in flowing 
 robes, with an injunction to lose no time in delivering it 
 to his imperial master ; " for," affirmed the apparition, " in 
 less than a year the Dragon Ancestor will be no more." 
 Whether the Emperor really believed the fabrication, or 
 whether he was shrewd enough to recognise the terrible 
 truth that the danger threatening him came from his own 
 subjects, we need not stop to inquire. He turned pale as 
 he took the cold stone up in his hands, and appeared 
 greatly agitated. It was some time before he could 
 recover himself sufficiently to speak; and when at last 
 the words came, they amounted only to a feeble utterance 
 that, the Dragon being immortal, the legend was absurd. 
 Alas! the very fact that that acceptation of the term 
 
42 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 Dragon involved an absurdity should have taught him 
 that its true meaning was to be found nearer home. Per- 
 haps it did ; for the astrologers having been consulted, 
 they unanimously advised the Emperor to take a jour- 
 ney. The recommendation was put in force. The doomed 
 monarch bent his steps to the beautiful province of Che- 
 kiang, offering sacrifices as he went to the spirits of the 
 holy Emperors Yao, Shun, and Yii. But, as if the mockery 
 were too great, there his proud steps were stayed. The 
 man who could lift up hands red with the blood of a 
 million innocents in adoration of the three most saintly 
 of the ancient kings, brought by this crowning outrage the 
 doom upon his head. The last sacrifice had been com- 
 pleted, and preparations were being made for the worship 
 of the Spirits of the Mountains, when the Emperor fell 
 sick. Careless of his condition, he neglected the needful 
 remedies till it was too late ; and after suffering agonies 
 for some days, he died. 
 
 The epoch whose events we have thus hastily and im- 
 perfectly sketched is perhaps the saddest in the whole of 
 China's history. Sad, not because of the tyranny, the 
 treachery, the bloodshed, and the crime which were its 
 salient characteristics, but because of the fatal influence 
 it has had upon the minds of the Chinese people ever 
 since. A merely wicked sovereign does no harm to poste- 
 rity. The memories of Chieh Kuei and Chou Hsin are 
 execrated, but men are no worse for the wretches having 
 lived. The mischief worked by Ts c in Shih Huang, how- 
 ever, is well-nigh irreparable ; for he has inspired in the 
 Chinese mind a rooted and consummate horror of change. 
 Apart from his depravity, Shih Huang Ti aspired to be, 
 and was, a great reformer. He sought to build the world 
 
THE FIRST EMPEROR. 43 
 
 afresh ; to substitute new and better things for old ones 
 to wean men's minds from their slavish adherence to the 
 past; to instil into them the great truth that intellect 
 and energy must march with the times ; and to remodel 
 worn-out institutions on a new basis. Was not this ad- 
 mirable ? Was it not, indeed, the very thing that China 
 needs to-day, and that we foreigners are spasmodically 
 attempting to bring about ? And yet the entire scheme 
 was frustrated and brought into lasting disrepute by the 
 selfishness, tyranny, and barbarity of its projector. His 
 motive, in the first place, was impure. He did not aim at 
 the regeneration of China for its own sake, but to feed 
 his personal ambition and self-love. His power was un- 
 bounded ; but he used it entirely with a view to his own 
 glory and renown. His intellect was grand ; but its gran- 
 deur was the very means of its abuse. The unpopularity 
 of the reforms he made required the utmost conciliatori- 
 ness of policy to reconcile men's minds to them ; instead 
 of which we find remonstrances the most respectful being 
 met with punishments of unequalled cruelty, and bar- 
 barous tortures being inflicted by way of example on 
 those he knew were guiltless. Who can wonder, then, 
 that the very word Keform should be hateful to the 
 Chinese people, and that they should view any move in 
 that direction with unfeigned suspicion and distrust ? 
 
( 44 ) 
 
 CHAPTEE II. 
 THE EMPRESS REGENT. 
 
 IT is safe to predict that in the future history of China 
 the name of Tz'ii Hsi Tuan Yu Kang I Chao Yii Chuang 
 Ch'eng Huang T'ai Hou will be prominent as that of one 
 of the most remarkable sovereigns who ever guided the 
 destinies of the " black-haired people." And, in fact, there 
 are many features of special interest in the personality and 
 antecedents of the lady about whom we have lately heard 
 so much in connection with the Franco-Chinese campaign, 
 and whose indomitable force of will has been alone instru- 
 mental in securing for her the unrivalled position she now 
 occupies. To begin with, it is a remarkable thing for a 
 woman to hold the reins of empire for so long a period as 
 that enjoyed by her present Majesty. The Salic law is 
 rigorously enforced in China, and although a woman may 
 be Regent, she can never become the acknowledged equal 
 of an Emperor in his own right. She may be de facto 
 Empress of China, governing as well as reigning; but 
 there must always be an Emperor, in whose name and 
 as whose representative she wields the supreme power. 
 Under no circumstances is a female ever permitted to 
 succeed to the Dragon Throne in her own person ; and 
 while this law was undoubtedly the result, in the first 
 instance, of the same just conviction on the part of the 
 
THE EMPRESS REGENT. 45 
 
 Chinese as that which is now working in England to keep 
 Miss Helen Taylor out of Parliament, the inflexibility of 
 its observance is justified by the infamous examples of 
 female imperial profligacy which in two cases have dis- 
 graced the annals of China. The first occurred in the 
 dynasty of Han, an epoch which is regarded by every 
 good Chinese as one of the most glorious in the history of 
 his country. The Emperor Kao Tsu, or Lofty Ancestor, 
 having abdicated in favour of his son, who died soon 
 afterwards, the Empress Dowager, Lti T'ai Hou, usurped 
 the throne, and reigned wickedly and unjustly for eight 
 years. Jealousy of a more youthful and beautiful rival, 
 the Lady Ch'i, had, even in the lifetime of the Emperor, 
 developed all that was evil in the nature of this woman ; 
 and it is related that her vengeance at length prompted 
 her to cut off her rival's hands and feet, put out her eyes, 
 render her deaf and dumb, and then throw her alive upon 
 a dunghill, bidding her young son go and inspect for him- 
 self the " human sow." When, on the death of both 
 the old and young Emperors the latter of whom died a 
 drivelling imbecile, in horror at his mother's crimes she 
 assumed full power in the state, her reign was a series of 
 the most mischievous political intrigues, and her decease 
 was hailed with deep and heartfelt satisfaction in all parts 
 of her dominions. The other instance occurred in the 
 time of the T'angs, the period when China was most bril- 
 liant, most luxurious, most cultured; the golden age of 
 poets and courtiers, musicians and fair women ; the time, 
 in short, when China excelled in everything but domestic 
 virtue and political strength. One of the inferior con- 
 cubines of the reigning sovereign, the future Empress Wu, 
 a woman of low birth, retired from court on the death of 
 
46 LEAVES FROM MY CHINESE SCRAP BOOK. 
 
 her protector and embraced a religious life. She is said 
 to have been extraordinarily fascinating, though it must 
 be confessed that the only portrait of her we have ever 
 seen represents her as particularly plain. But eventually 
 she was discovered in her convent by the successor of the 
 monarch, and after years of the cleverest and most auda- 
 cious intrigue, found herself in a position of power which 
 for an entire generation proved absolutely unassailable. 
 She was the female counterpart of the great, bad sove- 
 reign who burnt the books, boiled the sages, buried 
 courtiers alive, and arrogated to himself the title of The 
 First Emperor. From a purely artistic standpoint, it is 
 a thousand pities that this woman was so vile; for the 
 splendid audacity of her genius, and her wonderful origi- 
 nality and independence of character, would otherwise 
 have combined to make her a true heroine of romance, 
 and one of the most extraordinary and attractive char- 
 acters in the history of the world. Stories of her strange 
 extravagances are legion. Everybody has read how she 
 claimed authority over nature, and pretended to make 
 the peonies bloom at her command as she walked in 
 the palace gardens ; how she had one good, great coun- 
 sellor, to whom she remained steadfast throughout in spite 
 of her evil propensities ; how she strengthened her power 
 by foreign alliances; how she altered the style of her 
 reign no fewer than seventeen times ; how she attempted 
 to change the mode of writing Chinese characters ; how she 
 held the reins of government for over twenty years in the 
 teeth of the universal execration with which she was re- 
 garded ; and how, in spite of the actual existence of a real 
 Emperor on one hand, and the Salic law on the other, 
 she assumed and was accorded the title of " Most Holy 
 
THE EMPRESS REGENT. 47 
 
 Emperor " herself. The end of this woman was in violent 
 antagonism to poetical justice. She was eventually de- 
 posed ; but she lived her life out in a splendid palace, and 
 passed peacefully away at the last. Her memory and 
 the memory of the Empress Lii are both infamous, and 
 the Chinese point to the reigns of these two women as 
 justifications of the national policy with respect to the 
 exclusion of women. But now another precedent appears 
 on the page of history. The late Eastern Empress, Tz'u 
 An Tuan Yli Chien Ching Chao Ho Chuang Ch'ing 
 Huang T'ai Hou, who died some years ago, is said to 
 have been a virtuous and amiable woman, but devoid 
 of commanding genius. The Chinese speak differently 
 of the Western Empress, the lady who then became sole 
 Eegent. She, according to all accounts, is a person of 
 great originality and force of will. Some years ago she 
 was dangerously sick, and for months her condition caused 
 the gravest anxiety at Court. The only food it was pos- 
 sible for her to take was milk, and no fewer than sixty 
 wet-nurses were engaged to keep Her Majesty alive. Phy- 
 sicians were sent for from all parts of the empire, some of 
 whom, in despair of their own nostrums, went secretly 
 and begged medicine from Dr. Dudgeon of Peking, a 
 well-known practitioner who reckons some of the highest 
 mandarins in the metropolis among his patients. The 
 applicants, however, were unsuccessful ; the doctor told 
 them plainly that if the Court chose to swallow its pride 
 and call him in he would undertake the case of the 
 illustrious patient with pleasure, but that he certainly 
 objected to confiding his drugs to other people, and letting 
 them reap all the credit in the event of Her Majesty 
 getting well. Suddenly it was announced that the 
 
48 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 Empress was dead. But it was the wrong Empress, the 
 Dowager or Eastern Empress, who was believed to be in 
 perfect health ! The event caused a profound sensation 
 in the capital, and numberless were the rumours that 
 passed from mouth to mouth. It was, however, shrouded 
 in mystery, and we shall probably never know the truth 
 about it. Suffice it to say that Tz'u An unexpectedly 
 died, and Tz'ii Hsi unexpectedly recovered ; and she has 
 continued in excellent health ever since. It is she who 
 now holds the reins of power, and is the undisputed 
 mistress of China. When the present writer saw her 
 a few years ago, she was about three and forty years of 
 age. Her hair was dressed " butterfly-fashion " that is, 
 twisted in thick coils along a sort of bar stretching across 
 the top of the head, and protruding on either side and 
 fastened with gold hair-pins ; her straight, well-formed 
 features had an austere look, as she gazed stolidly straight 
 in front of her ; and she wore a plain robe of lavender or 
 light-mauve silk, as half-mourning for her son, the late 
 Emperor T'ung Chih. That was before the death of her 
 sister-Empress. Since then her personal influence has very 
 materially increased, and she has dared on several occa- 
 sions to set all precedent and etiquette aside whenever 
 such restrictions interfered with her own caprices. Tired 
 of her long confinement to the Winter Palace, and in 
 defiance of popular opinion, Her Majesty now goes con- 
 stantly to the beautiful gardens known as the Nan and 
 Chung Hai, and there gives audiences and holds her 
 court. So thoroughly is she said to throw off the re- 
 straints of royalty as to practise archery, and is even 
 reported to have taken lessons in boxing, attired in a sort 
 of Bloomer costume, from an old eunuch. The sight must 
 
THE EMPRESS REGENT. 49 
 
 be vastly entertaining. Her Majesty, who is no longer in 
 the first bloom of youth, has a dignified presence and a 
 set, stern expression of face. Her appearance, at the age 
 of fifty, in short skirts, hitting out at her venerable pre- 
 ceptor, and, we presume, occasionally receiving punish- 
 ment herself, must, to say the least of it, cause some 
 scandal to the strait-laced Censors who recently remon- 
 strated with her upon the undue smartness of her head- 
 dress ; for if it be indecorous for a lady, to say nothing of 
 an Empress, to so far forget her age, her widowhood, and 
 her dignity as to wear showy caps, what must they think 
 when they see her actually pummelling and being pum- 
 melled ? Many widow ladies are not insensible to the 
 consolations of pretty cap-ribbons ; but how many indulge 
 in the relaxation of la loxe ? We, however, who are only 
 barbarians, can afford to take a more generous view ; and 
 it is pleasant, to our mind, to see the Manchu Empress 
 of China credited, even by rumour, with setting so good 
 an example of independence. According to precedent, it 
 would have been more virtuous for Her Majesty, on 
 being left a widow, to have dressed in sackcloth for the 
 rest of her life, used thorns instead of hair-pins, and 
 perhaps even starved herself to death. The Empress Tz'ii 
 Hsi has, happily for herself and for China, far more 
 human nature about her ; and her name will certainly 
 descend to future generations, in the histories now being 
 compiled, as that of the best Empress that China has 
 ever had, in spite of the archery, the boxing-matches, the 
 smart caps, and the too great economy of skirt. 
 
CHAPTER III. 
 THE FIFTH PRINCE. 
 
 OF the three surviving brothers of the late Emperor 
 Hsien Eng, the one best known to foreigners is of course 
 His Imperial Highness Kung Ch'in-wang, usually referred 
 to in Chinese as the Sixth Prince. His younger brother 
 Ch'un, the Seventh Prince, and father of the reigning 
 Emperor, is less familiar to us, and for many years was 
 credited with being the uncompromising foe of foreigners. 
 This may have been true in a political sense, though 
 recent events tell a far more favourable tale ; and we are 
 able to recall at least one instance in which the Seventh 
 Prince, who happened to be staying at the same temple 
 as a foreign gentleman intent on botanical researches, 
 treated him with the utmost courtesy and cordiality, 
 even going so far as to appoint an hour to receive him 
 for a friendly conversation and the inevitable cup of tea. 
 The position of Prince Ch'un at Court is, of course, of an 
 exceedingly difficult and delicate nature. It is probable 
 that when the Emperor attains his majority the Seventh 
 Prince may be raised to the otium cum dignitate of T'ai 
 Shang Huang-ti (" Emperor above the Emperor "), in 
 which he would hold precisely the same position quoad 
 his son as an Empress-Dowager towards the reigning 
 monarch. But, as matters stand at present, it is impos- 
 
THE FIFTH PRINCE. 51 
 
 sible for him to see his son except in private and in an 
 informal manner. Were he to attend Court in public 
 he would either have to Jc'o-t'ou to his own child which 
 is a sufficiently horrifying idea to a Chinese or the Em- 
 peror would have to k'o-t'ou to one of his own subjects 
 which would be an equal outrage on propriety. He, 
 therefore, only sees his son unofficially, and devotes him- 
 self to supervising the lad's education in the privacy of 
 the inner apartments. But there is yet another member 
 of the Imperial fraternity, the eldest of the three, who is 
 known as the Fifth Prince. This gentleman lives in a 
 rather tumble-down-looking palace with green tiles just 
 inside the Ch'i-hua Men, and is said to be a very ori- 
 ginal character. He holds the sinecure post of President 
 of the Tsung Jen Fu, or Court of the Imperial Clan a 
 department which regulates all affairs relating to the 
 Emperor's kindred, and preserves the Yli Tieh or Genea- 
 logical Eecord. In this capacity he has the title of 
 Tsung Ch'ing, or Prince-regulator of the Affairs of the 
 Imperial Clan. The Prince is both popular and poor. 
 Many are the stories told at the capital about the esca- 
 pades of the Prince of Tun. On one occasion he went 
 to the palace in a very seedy sedan-chair. After he 
 had been there some time the Prince of Kung arrived, 
 and also went in for audience. While the latter was 
 engaged inside, the Prince of Tun came out again, and 
 espied the handsome palanquin of his younger brother. 
 " Whose is this chair ? " he asked the attendants. " It 
 belongs to the Sixth Prince," was the reply. "Just 
 the one I wanted," rejoined His Imperial Highness, and 
 before the servants of Prince Kung could recover from 
 their surprise the Fifth Prince stepped nimbly into his 
 
52 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 brother's chair, and was carried off in triumph. Whether 
 the Sixth Prince saw the point of the joke when he 
 came out and found the shabby equipage that had been 
 left behind in the place of his own handsome turn-out, 
 history does not record ; but this much is vouched for, 
 that, sooner than accept the exchange, His Imperial High- 
 ness trudged back to his palace on foot. Soon after- 
 wards the brothers met, and the interview is described 
 as having been like that of the two augurs who did not 
 laugh. Not a word was said about the elder Prince's 
 escapade, and the demeanour of the two was character- 
 ised by the most scrupulous solemnity and politeness. 
 Sometimes, however, the Prince of Tun's vagaries take a 
 more generous form. One day, so the story goes, a very 
 poor carter, with a cart of the worst and most rickety 
 description, and drawn by a donkey instead of the mule 
 which is employed by all but the very poorest, was 
 hailed by a shabby-looking person about half a mile 
 from the palace of the Prince of Tun. The shabby man 
 took the inside place, and began to chat with the carter, 
 who was sitting, as usual, on the shaft. The conversation 
 turned upon the Imperial family ; and the fare, who was 
 apparently a stranger in Peking, evinced a good deal of 
 curiosity to hear all about the much- talked- of Prince of 
 Tun. The carter, who, like the rest of his race, was a 
 gossipy, simple sort of man, informed the stranger of 
 everything he knew. The Prince of Kung, he said, was 
 not very popular ; he had the reputation of receiving too 
 many presents, and enriching himself at the expense of 
 the people. But the Prince of Tun, he thought, was not 
 open to that sort of charge. " What kind of a person is 
 the Fifth Prince ? " inquired the shabby man. " A very 
 
THE FIFTH PRINCE. 53 
 
 good man indeed," replied the carter. "And does he 
 never take bribes ? " pursued the fare. " Not he," was 
 the reply ; " but people do say that he sometimes 
 waylays the fine presents that are being carried to the 
 Prince of Kung, and keeps them for himself just by way 
 of a joke, you know ; and of course the Prince of Kung 
 does not dare object." This idea seemed to amuse the 
 stranger vastly. Then the carter asked where he should 
 set him down. " Drive me to the Liu-yeh Fu " (Prince 
 Kung's palace), said the fare. When they were within 
 a reasonable distance of the door the carter stopped. 
 The stranger asked why he did not go on. The carter 
 replied that it was not permitted to go farther in that 
 direction. The shabby person, however, insisted on his 
 proceeding, and the carter eventually did so, protesting 
 that if he got into trouble his fare should bear the blame. 
 In a few minutes the dirty cart, with the donkey, and the 
 shabby man inside, drew up at tfre palace of the Sixth 
 Prince. The front doors were immediately flung open, 
 and a cry was raised by all the servants in attendance, 
 " The Fifth Prince has arrived ! " The carter looked round 
 in trepidation for the approaching cortege, and heartily 
 wished himself a mile underground ; when his shabby 
 fare, jumping out, indulged in a good-natured laugh at the 
 poor man's terror, telling him he need not fear, for he was 
 no other than the Prince of Tun himself. That was the 
 last occasion, however, on which the carter drove that cart 
 and donkey, for the next day the Fifth Prince sent him 
 a present of a new and handsome vehicle, with a good 
 stout mule, by means of which he has been earning 
 a comfortable living ever since. Stories of this kind, 
 be they strictly true in every particular or not, are 
 
54 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 constantly told about the Prince of Tun, and we may see in 
 him a member of the Imperial family who, without any 
 political position to compare with that of his more illus- 
 trious brothers, has achieved an amount of popularity 
 amongst the common people that cannot be without its 
 value to the reigning dynasty. 
 
( 55 ) 
 
 CHAPTEE IV. 
 A PHASE OF COURT ETIQUETTE. 
 
 A VERY amusing chapter in the history of official eti- 
 quette in China might be written under the heading of 
 " The Emperor is Thanked." Many years ago the present 
 writer was acquainted with a certain pedagogue, part of 
 whose system of education consisted in extorting the 
 formula, " Thank you, Sir," from his pupils in reply to 
 any question or remark of whatsoever nature that might 
 be addressed to them. If he asked a pupil what the time 
 was, " Half-past two, Sir, thank you," was the correct re- 
 joinder ; and the same expression of gratitude was enforced 
 even in acknowledgment of a severe rebuke or the impo- 
 sition of a task. We may be permitted to doubt whether 
 this practice was conducive to any very high standard of 
 sincerity in the schoolboy mind, and to ask how much 
 real value was attached to the compulsory employment of 
 a formula so servile. The schoolmaster, however, was sup- 
 ported by a precedent of no small authority, had he only 
 known it. The constitutional maxim that "the King can do 
 no wrong " might be translated into the official language 
 of China, " The Emperor can do nothing that is not bene- 
 volent." It is entertaining to study the circumstances 
 under which thanks are offered to His Majesty, and the 
 strange inversion of thought and language by which 
 
56 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 every relation between the Emperor and the subject is 
 made to appear in the light of favours bestowed and re- 
 ceived. Every edict is a benign mandate, which it is an 
 honour, a privilege, an act of grace, to be permitted to obey. 
 This theory extends even to the infliction of punishments. 
 When, some years ago, the boy-Emperor T'ung Cliih, 
 in a fit of passion, thought proper to degrade his uncle 
 from the first to the second degree of Imperial rank, the 
 Prince humbly thanked His Majesty for permitting him 
 still to exercise his function as a Grand Councillor. 
 When reinstated on the following day, His Imperial 
 Highness thanked the Emperor in still more grateful 
 terms ; and two days after, on the receipt of a bowl of 
 bird's- nest soup, his gratitude could only find expression 
 in a flood of tears. It may be doubted, however, 
 whether the weeping of Prince Kung upon this affecting 
 occasion was of a less ceremonial nature than the per- 
 formance of hired women who wail and howl at funerals. 
 The Imperial wish for the retirement of an official who 
 is unpopular at Court is generally anticipated by the 
 mandarin himself, who, in a memorial teeming with un- 
 pleasantly graphic details of some imaginary complaint, 
 implores the Emperor to let him remain in private life, 
 comparing his fidelity to that of a dog or a horse, and 
 vowing that when his health is re-established he will 
 be readier even than either of those useful animals to 
 roll his head in the dust and die in his master's service. 
 It is noteworthy that a refusal on the part of the Em- 
 peror to accede to similar requests is oftener the occasion 
 of thanks than when His Majesty accedes. Only a short 
 time ago the eminent statesman Pao-t'ing implored the 
 Emperor in most moving terms to permit him to retire. 
 
A PHASE OF COURT ETIQUETTE. 57 
 
 The Emperor refused, sharply reproving him for ingrati- 
 tude, and the snubbed official meekly thanked His Majesty 
 for not acceding to his request. The gift of a fur cloak, 
 especially when the fur round the neck of the animal is 
 retained and made up, is another and more compre- 
 hensible occasion for thanksgiving ; and so is the per- 
 mission to ride on horseback through certain portions 
 of the Imperial enclosure, which are sacred ground as 
 regards less favoured servants of the Throne. One of the 
 most amusing incidents in connection with this practice of 
 perpetual thanksgiving occurred not very long ago. A 
 Manchu officer of high rank, no less a personage indeed 
 than Wulahsich'ungah, President of the Board of Cere- 
 monies, returned thanks for the honour of having been 
 invited to a sacrificial feast by the Emperor. Next day, 
 however, a terrible snubbing Was administered to Wulah- 
 sich'ungah. The Emperor had received his expression of. 
 gratitude with astonishment, for, as it happened, he had 
 never been invited to the feast at all ! " His name," 
 says the Decree, " does not appear in the list of guests 
 approved of by Us, and in thus thanking Us he has been 
 guilty of a great piece of carelessness." The unfortunate 
 President is then and there to be committed to the Board 
 of Punishments for the determination of a penalty ; and 
 he will probably be less eager to thank the Emperor 
 for invitations not accorded to him in future. It is a 
 remarkable fact that Wulahsich'ungah does not express 
 his gratitude either for the snubbing or the omission of 
 his name from the list of guests ; but as a loyal subject 
 he no doubt is duly conscious of the honour done to him 
 in both instances. If, however, the Emperor exacts 
 all this deference and professional gratitude from his 
 
58 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 subordinates, it must be admitted that he shows equal 
 politeness, on his side, towards Heaven. Two most auspi- 
 cious occurrences were some time ago reported to the 
 Throne a fall of snow in the metropolitan district, nearly 
 half a foot in depth, and the sudden setting of the wind 
 from the north-east a phenomenon which presages longe- 
 vity and plenteous harvests. Immediately the Decree went 
 forth, returning thanks for the timely blessing, and an- 
 nouncing His Majesty's intention to proceed in person to 
 the temple outside the back-gate of the palace to offer up 
 his acknowledgments ; the imperial princes and dukes 
 had to go to other temples for the same purpose, and the 
 usual rewards were distributed among the Taoist priests 
 of the Ta-kao Tien for the valuable assistance they had 
 rendered in coaxing Heaven to send these happy and long- 
 expected prognostications. 
 
( 59 ) 
 
 CHAPTEK V. 
 FILIAL PIETY. 
 
 WHEN the early Jesuit missionaries to China compiled 
 their valuable Memoir es concernant les Chinois, they de- 
 voted the half of one large volume to the literature 
 which has grown up around the doctrine of filial piety. 
 It is noteworthy, however, that there is a marked absten- 
 tion from either praise or blame of this celebrated article 
 of faith for so we may almost call it on the part of the 
 editors of the series. But we have heard the filial piety 
 of the Chinese commended in the highest terms by foreign 
 critics, and even by foreign missionary critics. One writer, 
 at any rate, has gone so far as to say that in the long- 
 continued existence of the Chinese Empire we have a 
 fulfilment of the Fifth Commandment "Honour thy 
 father and thy mother, that thy days may be long in the 
 land." It would be idle to speculate what connection 
 there may be between respect to parents and a prolonga- 
 tion of land-tenure in any given society, and equally idle 
 to attempt to prove, from what we know of Chinese 
 history, that the doctrine of filial piety as practised in 
 China has directly or indirectly conduced to the pre- 
 servation of that country in a national and political 
 sense. Our object is less ambitious, and we will state 
 our meaning in the fewest and most pointed words at 
 
60 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 our command. Briefly, then, the doctrine of filial piety, 
 as practised and interpreted in China, is in many ways a 
 curse and a calamity to the people. It is a flagrant and 
 flagitious example of a virtue exaggerated into a vice. 
 The admiration of the Chinese is extorted for numerous 
 instances of filial piety that have come down from anti- 
 quity, and they are taught to believe that upon this is 
 based their loyalty to the Throne. No brighter pattern 
 of this so-called virtue exists than that of the great Em- 
 peror Shun, who, cursed with an unnatural father and a 
 malignant stepmother, who on one occasion burnt his 
 house down over his ears, and on another threw him 
 down a well, went about roaring and weeping to Com- 
 passionate Heaven in the channelled fields. And why ? 
 because of his parents' cruelty ? No ; but because of 
 his own imagined vileness vileness which can have been 
 the only cause of their ill-treatment of him, so virtuous 
 a person shrinking from imputing any blame to those 
 who had given him life. Is not such a type degrading ? 
 Then there was another bright example, an old philo- 
 sopher, who at the age of seventy used to dress himself 
 up in a baby's frock and dance around and roll about 
 the floor, shaking a rattle or beating a little drum, 
 simply to amuse his doting parents, who are said to 
 have cackled with delight as their venerable offspring 
 jerked himself about and frolicked for their entertain- 
 ment. Nearly all the instances of filial piety held up to 
 the Chinese for imitation are equally grotesque and mis- 
 chievous. But worse remains behind. No man, be he a 
 viceroy or a general, or what he may, or whatever age he 
 may have attained, is a free agent so long as his father 
 is alive. In the eye of custom and the law he is a child 
 
FILIAL PIETY. bi 
 
 a minor. The highest and most cultured man in 
 China may thus be legally at the disposal of an un- 
 lettered and narrow-minded boor, if it happens that his 
 father was born and has remained a peasant, and he 
 himself has risen. The ethical works of China teem with 
 admonitions to children how to perform their duty to 
 their parents, but there is scarcely one that touches upon 
 the duty that parents owe their children. It is not too 
 much to say that a Chinese father has more absolute 
 power over the members of his family than the Emperor 
 has over his realm. Only last year the Peking Gazette 
 recorded the horrible fact of a mother burying her own 
 child alive, and the Emperor condoning, even if not 
 actually approving, the loathsome crime. Had that son, 
 even by accident or in a fit of lunacy, caused the death 
 of the virago, he would have been slowly sliced to death 
 and the flesh peeled off his bones. Some time after this, 
 an unhappy woman, in trying to save herself from outrage 
 at the hands of her father-in-law, killed him; and instead 
 of being commended for her virtue, was condemned to 
 death by the slicing process. Such is the doctrine of 
 filial piety in China, so much cried up by those who 
 have never studied it. When Voltaire adopted as the 
 motto of his life the stirring war-cry, " Ecrasez rinfdme" 
 what was that Infamous he sought to crush ? It was 
 the vile and intolerant spirit that hated, persecuted, 
 tortured, and did to death all who took the liberty of 
 thinking for themselves. That spirit exists still, and 
 everywhere, though in a different form. It is that which 
 gives the license or affords an excuse for all cruelty and 
 rank injustice, and we deliberately affirm that there is no 
 cruelty or injustice ever perpetrated in China grosser than 
 
62 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 that which is based upon this pernicious doctrine of filial 
 piety. To be filial a man must be a grovelling slave, 
 ready to repudiate his own knowledge and sacrifice his 
 prospects in life at the dictum of a possibly prejudiced 
 and ignorant father. To be filial a man must never 
 dare to cherish a new or independent thought, for his 
 ancestors had never had such thoughts, and would pro- 
 bably have condemned them if they had. Superstition 
 and obstructiveness of the most fatal type are thus made 
 to hinge upon the doctrine of filial piety which is by 
 no means confined to a domestic application, but runs 
 through the entire social polity of China just as they 
 were made to hinge upon Church traditions in the Middle 
 Ages. Fanaticism and its offspring cruelty the spirit 
 that leads men to bind each other's souls and torture each 
 other's bodies constitute, to our mind, a sin for which 
 a new name ought to be discovered. It may almost be 
 called sacrilege against the human race, and this is the 
 unpardonable sin, or what should be considered such by 
 all wishers for the mental and corporeal enfranchisement 
 of their fellow-men. The worst feature of it all is, that 
 the evil of which we complain, like evil in the abstract, is 
 simply poisoned and distorted good. Eeverence for parents 
 is a natural and human feeling. It has been the main- 
 spring of some of the most beautiful actions ever per- 
 formed by men. No one will dispute the propriety of 
 the Chinese in placing the relation of paternity and son- 
 hood among the five primary relationships of mankind. 
 But where it is pushed to such an extreme as it is in 
 China, where the father is endowed with the authority of 
 an absolute and irresponsible despot, and the son lowered 
 to being the slave of another man simply because that 
 
FILIAL PIETY. 63 
 
 other man was instrumental in bringing him into the 
 world, it becomes an outrage, a mischief, and a folly. It 
 strikes at the root of all sense of right and wrong. Such 
 is the perversion of that sense among the Chinese at 
 present that probably not one man who reads the Peking 
 Gazette will think there is anything strange in the fact 
 of the Emperor protecting the human tigress who mur- 
 dered her own son in cold blood. The child is taught 
 even by the proverbial philosophy of China to look upon 
 his parent as a god, while the parent appears to wield 
 autocratic power over the life he has been the accidental 
 means of giving. 
 
 There is possibly only one element in this distorted 
 doctrine which is at all healthy. The Emperor, as Son of 
 Heaven, owes filial duty to his Celestial Progenitor, and 
 if he does not pay it his commission is withdrawn. In 
 plain language, if he is a bad sovereign, the disfavour of 
 Heaven is shown by manifold disasters and portents ; 
 and when this is the case the people have a right to 
 rebel against the man whom Heaven thus openly rejects. 
 So far, the extreme phase of filial piety results beneficially 
 for the people. But in all other respects it is liable to 
 prove a blight and a hindrance to the country, at once 
 representing and encouraging the old bad spirit of con- 
 servatism and cruelty which worked such desolation 
 among men in the bygone ages of the world. 
 
64 
 
 CHAPTER VI. 
 CHINESE IDEAS OF PATHOLOGY. 
 
 THERE are few things more amusing, and at the same 
 time more exasperating, to a European than the utter 
 confusion of thought which characterises the Chinese as 
 a race. The extreme difficulty of getting a direct reply 
 to a simple question, in examinations before a magistrate, 
 for instance, has become almost proverbial. There seems 
 a looseness of reasoning, a want of consecutiveness, in the 
 mental processes of the Chinese which argues an inherent 
 defect in their constitutions ; and it is a fact that can be 
 proved by experience, that scarcely a Chinaman will be 
 found free from this strange defect who has not been 
 brought into long and intimate contact with Europeans. 
 
 The same phenomenon is, of course, observed in all 
 their so-called scientific theories. Physiology and meta- 
 physics appear to form but one science according to 
 Chinese notions, no clear distinction being recognised 
 between phases of matter and phases of mind. This is 
 almost incomprehensible to a European intellect ; but it 
 is none the less a fact. Take, for instance, the idea of 
 anger, in the view of a Chinese. In the native language 
 it is cJi'i, which means, popularly speaking, breath or air. 
 But this is not simply an instance of one word doing 
 duty for two different ideas. Anger has been defined to 
 
CHINESE IDEAS OF PATHOLOGY. 65 
 
 us by Chinese as an actual rush of breath, or wind, from 
 the heart to the head, which flushes the face and stiffens 
 the muscles of the neck. No difference is allowed between 
 the material and the immaterial, the cause and the effect. 
 An angry man is said to sheng ch'i, produce breath or air, 
 and this air is anger, the too great predominance or inrush 
 of which into the human system is apt to bring about 
 insanity or even death. It is a purely physical, not a 
 mental, phenomenon in the eyes of native physicists ; or, 
 rather, the Chinese system does not recognise or admit 
 of any element of the immaterial whatever. Another 
 curious example is afforded by the use of the word hsin 
 or heart, and the sense in which it is understood. In 
 discussing metaphysical subjects with a cultured Chinese 
 it is almost impossible to make him distinguish clearly 
 between the physical organ and the word in its popular 
 acceptation of mind. In the study of Taoist books the 
 distinction is still more difficult to trace. But it is in 
 what may be called the popular philosophy of the common 
 people that the most glorious confusion arises. There we 
 find the actual blood-pump made the seat or embodiment 
 of the man's mental and moral characteristics ; so much 
 so, that every form of what we understand by the term 
 heart-disease should logically be regarded as the sign of 
 some special depravity or sin. Hence comes the curious 
 Chinese doctrine of the effect of climate upon character. 
 Now, the Chinese are sufficiently well acquainted with 
 the functions of the heart, and the relation to that organ 
 of the blood. They know that for perfect health of body 
 it is necessary that the blood should be kept completely 
 pure, and that everything that taints the blood 'has an 
 injurious effect upon the heart, through which it passes. 
 
 E 
 
66 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 It follows, therefore and we now quote the words of a 
 certain curious old empiric of Peking, a strange compound 
 of shrewdness and folly that the inhabitants of the 
 northern capital are the most corrupt community in 
 China. The reasoning is clear. The atmosphere of that 
 city is intensely impregnated with two things foul 
 smells and pulverised ordure. This impure air is inhaled 
 by the lungs ; from the lungs it passes into the blood, 
 and the blood thus defiled pours into the heart, which 
 is thus corrupted and contaminated in its turn. Con- 
 sequently the people whose hearts are thus infected 
 become treacherous and insincere ; they lose all sense of 
 morality, propriety, and good faith ; and what is worse 
 concluded our interlocutor, solemnly " foreigners them- 
 selves are falling victims to this defiling process too." 
 Of course to argue against this congeries of contradictions 
 is generally a waste of time; for even if one's opponent is 
 pushed into a corner and unable to reply, it by no means 
 follows that he is convinced of the untenableness of his 
 views. The earnest simplicity and seriousness with 
 which an amiable and lettered man in China will sit and 
 propound the most preposterous and fantastic theories 
 that ever entered a human brain, and the profound un- 
 consciousness he shows of the nonsense he is talking, 
 affect one very curiously. Foreign science, such as that 
 of medicine or anatomy, for example, impresses him with 
 the notion of something strange and heterodox, which is 
 too far removed from the traditions of the sages to be 
 ever regarded as more than a bizarrerie to be wondered 
 at, instead of a subject calling for grave investigation. 
 He is firmly impressed with the belief that the heart is 
 the seat of the intellect, and is situated in the centre of 
 
CHINESE IDEAS OF PATHOLOGY. 67 
 
 the body, although he can feel it beating on his left; 
 that courage resides in the gall, the affections in the 
 liver, the direction of bodily movement in the lungs, 
 temper in the stomach, and mental force and wisdom in 
 the kidneys. It is true that even we in the West appear 
 to sanction this confusion of ideas by speaking of a 
 coward as white-livered, and of a fastidious or haughty 
 person as a man of delicate or proud stomach. But 
 what are popular and figurative expressions with us are 
 scientific axioms among the Chinese, and it will take a 
 long term of educational courses before their eyes are 
 opened to the untenable nature of their theories. At the 
 same time, we must not forget that the action and re- 
 action of the mind upon the body and the body on the 
 mind is still a matter of much mystery even to Western 
 thinkers, and the fact that deaths have actually occurred 
 from the influence of imagination solely ought to make 
 us lenient in dealing with the quaint confusions between 
 mind and matter which exist in the Chinese intellect. 
 
CHAPTER VII. 
 
 CHINESE MEDICINES. 
 
 THE medical remedies of the Chinese afford a promising 
 field of inquiry to the student of curiosities. No one 
 who is not fairly acquainted with the pseudo-philoso- 
 phies of China, the strange affinities which are supposed 
 to exist between the five points of the compass, the five 
 colours, the five flavours, the five elements, and other 
 fanciful phenomena, can rightly understand the principles 
 on which certain substances are supposed to be antago- 
 nistic to certain humours and conditions of the body. 
 For a rough list of the medicaments in common use 
 in China one has only to study the ordinary Customs 
 returns, which will be quite sufficient to show the very 
 extraordinary character of the articles which go to make 
 up the Chinese pharmacopoeia. Some of these medicines 
 are, no doubt, useful enough. The Chinese are known 
 to have a wide knowledge of herbs and simples, and 
 their primitive ideas of surgery are in many instances 
 founded upon true principles. A case in point is the 
 practice of pinching and scraping the skin with a view 
 to drawing out internal inflammation. A slight " touch 
 of the sun " is unmistakably relieved by the hard tweak- 
 ing of the skin between the eyes and on the breast with 
 a couple of copper cash, until a livid red line or patch is 
 
CHINESE MEDICINES. 69 
 
 raised upon the surface ; and though the process is not 
 agreeable, the result certainly goes far to justify the 
 principle of counter-irritation on which the treatment 
 is based. Many of the medicines in use, however, are 
 exceedingly coarse and disgusting, and, we should hope, 
 are never resorted to except in extreme cases. A very 
 curious method of procedure is adopted by the doctor 
 who is called in to see a patient. The sick man does 
 not open the interview by detailing his symptoms, as 
 with us. That would involve an insult to the perspi- 
 cacity of his adviser. It is the doctor who, by feeling 
 the patient's pulse, is expected to detail the various 
 ailments of his patron, which can be correctly diagnosed 
 by a clever practitioner from the slow or hurried beats. 
 He then writes out his prescription, pockets his horse- 
 money or chair-money, as the fee is called, and takes his 
 departure for the time. In most instances the medicine 
 prescribed is of a very cheap and often very nasty de- 
 scription ; there are, however, drugs highly prized among 
 the faculty in China which are extremely precious. 
 Diamond-dust is looked upon as a dangerous poison in 
 India and the West ; yet there are other precious stones, 
 rare indeed in China, which are said to have a wonderful 
 efficacy in curing certain disorders. A detailed descrip- 
 tion of one of these peculiar and certainly very expensive 
 remedies lies before us. It consists of white and red 
 coral, rubies or jacinth, pearls, emeralds, musk, and one 
 or two earths in various quantities, crushed into powder, 
 rolled into pills with gum and rose-water, and coated 
 with gold-leaf. As a poison, one would think this com- 
 position must be quite invaluable ; or as a tit-bit for an 
 ostrich, did such birds exist in China ; but as a medicine 
 
70 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 it is quite unique. It is said, however, to be an in- 
 fallible cure for smallpox, measles, scarlet fever, and, in 
 fact, all diseases which arise from blood-poisoning and 
 break out in cutaneous eruptions. The strengthening 
 qualities of the preparation are said, even on' European 
 testimony, to be quite remarkable; and the old Jesuits 
 who flourished here during the early part of the present 
 dynasty deliberately affirm that they have seen men 
 snatched from the last convulsions of death by its judi- 
 cious use. Another famous remedy is called Tcu chiu, or 
 bitter wine. This reminds one of the bitter cup sold 
 by chemists in England some five-and-twenty years ago. 
 The preparation seems to be a strong and invigorating 
 tonic ; it is said to have great efficacy in cases of bile, 
 indigestion, colic, and intermittent fevers, and to be an 
 excellent preservative of health if taken, much as Euro- 
 peans take the nauseous waters of Carlsbad and Aix, the 
 first thing in the morning on an empty stomach. Its 
 ingredients are neither so indigestible nor so expensive 
 as those of the other. It is composed of spirit, aloes, 
 myrrh, frankincense, and saffron. These are to be mixed 
 and exposed to the sun for one month; the bottle to 
 be well shaken from time to time, and the fluid used 
 when it is perfectly clear, and yet impregnated with the 
 various contents. These two remedies are not of Chinese 
 origin. They are said to have been brought from India, 
 where they were originally discovered. Eeaders of the 
 Hung Lou Meng, one of the most charmingly written 
 novels in the whole world, will remember the burlesque 
 prescription proposed by a Buddhist priest for the ail- 
 ments of Mademoiselle Pao-chai. It consisted of the 
 pistils of a white moutan-flower or peony which had 
 
CHINESE MEDICINES. 71 
 
 bloomed in the spring, of a white lotus that had bloomed 
 in the summer, of a white poppy that had bloomed in the 
 autumn, and of a white plum-blossom that had bloomed 
 in the winter; of each of these twelve ounces. All 
 these pistils were to be kept over till the vernal equinox 
 of the succeeding year, dried in the sun, mixed into 
 powder, and dissolved in twelve mace- weight of rain, and 
 the same amount of pure dew, hoar-frost, and snowflakes, 
 all of which must have fallen on that particular day. 
 These ingredients were then to be mixed in equal pro- 
 portions, made into pills the size of a dragon's-eye 
 [livngan], and placed in an old porcelain jar, which must 
 be buried under the root of a flower. When the patient 
 felt her illness coming on, she was to dig up the jar and 
 swallow one of the pills in a hot decoction of juniper- 
 bark. It is, of course, evident that the due preparation of 
 this medicine depends upon an impossible concatenation 
 of coincidences ; and it is just a bit of graceful humour 
 at the expense of the medicos of China, whose abraca- 
 dabra and affectation of mysticism are a fitting object 
 of ridicule. The fact is, indeed, that the description 
 is scarcely overdrawn, and any one who has had the 
 patience or the curiosity to dip into many of the books 
 which deal with the pharmacopoeia in China will testify 
 to the existence of so-called remedies almost, if not quite, 
 as preposterous. In many instances, as in one for tooth- 
 ache, the chances are that the patient would be either 
 dead or cured weeks before the first ingredients of the 
 marvellous panacea had been obtained. 
 
CHAPTEE VIII. 
 THE HORSE IN CHINA. 
 
 THE China pony plays so important a part in the life of 
 foreigners in the East that a short account of the ante- 
 cedents of this famous animal in past ages may not be 
 without its interest to our readers. In spite of the 
 general inferiority it presents to its confreres of Arabia 
 and the West, its culture has always been an object of 
 considerable attention and solicitude among the Chinese ; 
 and though no one who sees the shaggy, unkempt brutes, 
 with their tawdry garniture and jingling necklaces of 
 bells, which are used by the gentry, soldiery, and man- 
 darindom of the empire, is likely to form a very high 
 idea of either the value set upon the animals or the care 
 bestowed upon their welfare, the fact remains that they 
 occupy a high place in the national esteem, and inherit 
 all the prestige which four thousand years of national 
 existence can confer upon them. 
 
 Now, apart from the assertion which we are in no 
 way bound to believe that horses existed as early as 
 the time of Fu Hsi, there is ample evidence in the 
 Classics that they were both known and used in that 
 golden age of China's history immediately preceding the 
 establishment of the dynasty of Hsia. We read in the 
 Shu Ching of the milk-white steeds which were harnessed 
 
THE HORSE IN CHINA. 73 
 
 to the chariot of Yao; and unless we belong to those 
 who see in the name of this great sovereign no more 
 than an impersonation of Heaven, we need not hesi- 
 tate to accept the correlative inference that the animals 
 referred to were the flesh-and-blood progenitors of the 
 horses we drive to-day. Under the Emperor Yii and 
 his successors the horse seems to have been regularly 
 trained to the exercises of the battlefield, the labours of 
 agriculture, and the excitement of the chase. In the 
 dynasty of Chou it became the subject of special legisla- 
 tion. Horses were divided into six classes, viz., those 
 for the Emperor and nobility, those to be used in war, 
 those for draught and field labour, those for government 
 posts, those for private riding or journeying, and those 
 for carrying burdens. To the Emperor alone were 
 assigned no fewer than forty thousand war-horses ; to 
 the princes and other nobles a smaller number, regulated 
 according to their rank. The art of horsemanship was 
 at this time greatly cultivated and admired. No man 
 was permitted to become a cavalry soldier before the age 
 of thirty-five, or to remain such after fifty. It was 
 necessary for him to be tall, robust, and strong, active, 
 and firm in his saddle. " The good rider," it was said, 
 " is glued to his horse like bark to a tree, and charac- 
 terised by the rapidity of lightning, the immobility of a 
 rock, and the lightness of a feather." As long as this 
 warlike spirit was kept up, and a simple hardy life recog- 
 nised as that most honourable to the man of rank, the 
 breed and mettle of horses were preserved at a high 
 standard ; but when a spirit of sloth and luxury began 
 to prevail, and internal dissensions disturbed the gene- 
 ral tranquillity, the animals became the objects of a 
 
74 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 pampering and indulgent system which was attended by 
 the most pernicious results. Not only were the horses 
 themselves demoralised, but the people were actually 
 impoverished by the enormous levies laid upon the land 
 for the fodder necessary to their maintenance ; insomuch 
 that a certain scholar is said to have frankly told the 
 Emperor that, for his part, he would far sooner be a 
 viceroy's horse than a viceroy's secretary. Nor was this 
 all : the unwholesome luxury in which the horses were 
 reared, and the vast numbers of them which were appro- 
 priated to the imperial use, resulted first in the degene- 
 racy of the breed, and then in an alarming mortality. 
 So serious was the mischief which had taken place during 
 the dynasty of Han, that when Kao Tsu, the first T'ang 
 Emperor, ascended the throne, it was found that the 
 entire cavalry of China consisted but of five thousand 
 horses, all told. When he died he left his successor in 
 a position to collect seven hundred thousand from the 
 different provinces of his realm ; and before long the 
 stock of horses had so much increased that it was said 
 they were actually more numerous than all the camels, 
 sheep, and cattle in the land. Then the old abuses 
 gradually crept back; corruption became rife in those 
 departments of state to which was confided the care and 
 maintenance of the Government studs ; epidemics broke 
 out among the animals ; and when, at the close of the 
 thirteenth century, the dynasty of Sung was overthrown 
 by the Mongol hordes, the supply was found entirely 
 inadequate to resist the charge of the invading cavalry. 
 It was the horses of the Mongols which conquered China ; 
 but so badly did the humid atmosphere suit the animals 
 themselves, and so widespread was the corruption prac- 
 
THE HORSE IN CHINA. 75 
 
 tised by the native cavalry inspectors, that, when the 
 Yuens were ousted in their turn, they actually found 
 themselves without sufficient horses on which to take to 
 flight. 
 
 Such being the violent fluctuations which have char- 
 acterised the fortunes of the horse in China, it may not 
 be uninteresting to turn to the theories current among 
 the Chinese with respect to the proper treatment of the 
 animal. Horses, be it first observed, are said to be 
 subject to the principle Yang, and under the influence 
 of fire. It is therefore necessary that all their stables 
 should face the south. It is also obvious that, for the 
 same reason, no horse should ever be reared in the neigh- 
 bourhood of silkworms ; for silkworms are subject to the 
 opposing principle Yin, and under the influence of stars 
 whose action is at direct variance with that of the stars 
 which govern horses ; and it is impossible to say what 
 dire results might accrue to both were these hostile agen- 
 cies ever allowed to clash. Indeed, a man has only to 
 rub a horse's teeth with silkworms' droppings to prevent 
 him from masticating his hay, while a few mulberry- 
 leaves will, if placed in his mouth, deprive him of the 
 power of eating for ever afterwards. The smallness of a 
 horse's ears, say the Chinese naturalists, indicates a cor- 
 responding smallness of his liver ; the size of his nostrils, 
 that of his lungs, and consequent staying power in a 
 race ; the largeness of his eyes, that of his heart argu- 
 ing courage and spirit ; while a small stomach is a sure 
 sign that he requires but little food. A horse has no 
 gall ; which, it is scarcely necessary to add, is the reason 
 he is so constantly subject to sore eyes. He hates gal- 
 loping with the wind behind him, but enjoys it when it 
 
76 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 blows in his teeth. He is believed also to have a strong 
 objection to cinders, particularly fresh ones ; and if he is 
 kept long standing he will get ulcers in his legs. When 
 he rolls in the dust and does not get up again, that is a 
 sign that his bones ache ; if on rising he does not shake 
 off the dust, there is something the matter with his skin ; 
 if he shakes it off, but fails to snort through his nostrils, 
 his chest is out of order. The maladies to which the 
 horse is most subject are those of the heart, the liver, 
 the stomach, the lungs, and the kidneys. When his 
 heart is wrong the tongue becomes bright red ; when 
 his stomach is wrong his lips become discoloured, and 
 have an appearance of laughing ; while the other diseases 
 manifest their existence in a variety of ways, all equally 
 relevant and unmistakable. It is, therefore, highly de- 
 sirable that in the treatment of horses no violence should 
 be done to their natural constitution. That this excel- 
 lent rule is, however, but seldom observed in its integrity 
 is sufficiently proved by the fact that many horses die 
 before the age of thirty-one, such being the average age 
 of the quadruped as intended by nature. The longer 
 the period of gestation, say the Chinese, the longer the 
 life of the animal ; and horses, who have a period of 
 twelve months, live half the life of a man, and twice that 
 of an ox. In order, therefore, to prolong the life of a 
 horse to its full extent three things are necessary. The 
 first is, that a horse should never be transported from 
 the country where he is indigenous to any other. The 
 Tartar horses, it is said, languish and die when carried 
 into the warm, humid provinces of the South ; the ener- 
 vating climate and more generous food work great mis- 
 chiefs in an animal accustomed to the bracing air and 
 
THE HORSE IN CHINA. 77 
 
 hardy life of the deserts of the West. This was specially 
 found to be the case on one occasion in the T'ang 
 dynasty, we believe when the vanquished Tartars were 
 compelled to pay tribute to the Chinese in horses. The 
 animals not only sickened themselves, but introduced a 
 terrible epidemic among the horses of the country a 
 fact which was attributed to bad faith on the part of 
 the Tartars, until experience and observation disclosed the 
 true reason. The second is, that a stop should be put 
 to the practices of gelding and of working mares in foal, 
 one of which has a bad effect upon the present genera- 
 tion, and the other upon their descendants. The third 
 and last is, that a horse should be always continued in 
 the duties to which he was originally trained. The hack 
 should not be turned into a beast of burden, nor the 
 charger into a beast of draught. If this is done, say the 
 Chinese veterinaries as in England, for instance, where 
 many a fine racer ends his days between the shafts of 
 a London cab the animal will most assuredly come to 
 grief. It is related, as a case in point, that in the 
 T'ang dynasty a certain man had trained his horse to 
 dance and caper in time to the cadences of music an 
 accomplishment which was considered very wonderful in 
 those days, and brought in a fair amount of money. 
 But one morning the owner died at a village near Han- 
 kow, whither he was taking his horse to perform at a 
 great fair then being held; and the animal had to be 
 sold in order to procure a coffin for the deceased. He 
 was purchased by a petty mandarin, who, being unaware 
 of his terpsichorean talents, shut him up in a stable with 
 a couple of mules and an ass. But the confinement was 
 intolerable to the poor beast. He had done nothing but 
 
78 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 dance all his life, and as he was unable to follow out 
 what was really his second nature without restraint, 
 relieved his feelings as best he might by capering in his 
 stall. The mules and the ass resented this extraordinary 
 behaviour, which naturally interfered with their own 
 peace and comfort ; and the owner, fancying that the 
 animal must be mad, sold him to a neighbouring butcher, 
 who disposed of him, no doubt, for the good of his cus- 
 tomers in general. 
 
( 79 ) 
 
 CHAPTEE IX. 
 
 HIPPOPHAGY AMONG THE TARTARS. 
 
 THE use of animal food among the Chinese dates from 
 the remotest times, and is said to have preceded the 
 knowledge and use of fire. Before the advent of the 
 mythical Emperor Fu Hsi the people ate raw flesh and 
 drank blood warm from their flocks and herds ; and when, 
 he came he instructed them in the art of cookery, from 
 which fact he derives his other title of The Butcher. 
 From this time downwards the Chinese have been great 
 meat-eaters, consuming, in addition to the various kinds 
 used for food in civilised communities, the flesh of dogs, 
 rats, and asses. These last, however, are only eaten by 
 the poor. The solitary instance, we believe, of a universal 
 food being rejected by a special class of persons is that 
 of beef, which no rigid Confucianist will touch. An ox 
 is euphemistically called the Ta Wu, or Great Beast, 
 which, from its being offered in sacrifice to Heaven by 
 the Emperor, acquires a sacred character ; besides which, 
 it renders services to agriculture too noble to permit of 
 its being degraded into an article of food. We may add, 
 however, that no prohibition of the kind is to be found 
 in the Confucian books ; it rests upon tradition solely. 
 
 It is for much the same reason, perhaps, that horse- 
 flesh is hardly ever eaten in China. The only persons 
 
8o LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 who are accused of doing so are the very poorest of 
 the poor in Peking itself; and it is not likely that they 
 are able to procure any carcasses but those of worn-out 
 animals who have died a natural death. Among the 
 Tartars, however, horse-flesh is not only a favourite but a 
 staple dish ; so much so, indeed, that they are said to 
 have acquired, by long practice, a wonderful power of 
 discriminating, while the animals are yet alive, those 
 whose flesh will prove toothsome and nutritious, and 
 those whom it would be dangerous and bad to eat. They 
 have a way of preparing horse-flesh by first boiling, and 
 then drying it in the cold breezes of the plain; after 
 which they grind it into a sort of powder or meal, which 
 may be preserved for almost any length of time. The Tartar 
 nomad is thus always provided with a nutritious article 
 of food, which can be put into an insignificant compass ; 
 since a very small quantity dissolved in boiling water 
 furnishes him with a comfortable bowl of soup, in pre- 
 cisely the same way as a teaspoonful of Liebig's Extract 
 will make a basin of beef -tea. Indeed, there is a very 
 curious resemblance between the preserved horse-flesh 
 powder of the Tartars and the meat-paste recently in- 
 vented by M. Moride, and introduced by him to the 
 French Academy under the name of " Nutricine." It is 
 prepared by working raw meat into a pulp, and then 
 mixing it with bread or farinaceous substances, which 
 absorb the natural moisture of the meat and so form a 
 paste. This paste is then dried, and the material ground 
 into a powder which is said to last an indefinite time, 
 and may be used in much the same way as its analogue 
 in Tartar}^ Of course it is necessary that the Tartar 
 horse-flesh should be kept as dry as possible, and also that 
 
HIPPOPHAGY AMONG THE TARTARS. 81 
 
 it be used almost exclusively in cold climates. These 
 two conditions being complied with, it forms the principal 
 provision of armies when engaged on distant campaigns, 
 or in forced marches through hostile or unproductive 
 territories. It is then of inestimable value, for it renders 
 the soldier entirely independent of harvests, and enables 
 him to maintain his corporeal vigour upon the smallest 
 possible cubic measurement of food. 
 
 The Tartar's meat, however, is the Chinaman's poison. 
 All books upon the subject condemn the use of horse- 
 flesh as unhealthy to the last degree, especially that por- 
 tion of the back which is covered by the saddle. The 
 liver is said to be so impure as to cause death in all who 
 eat it ; while the blood and the sweat are so impregnated 
 with venom as to turn all wounds with which they may 
 come in contact into bad gangrenes. But though not to 
 be used as food, the tissues of a horse enter freely into 
 the Chinese pharmacopoeia. Horse-broth is an excellent 
 remedy for pleurisy and all sorts of malignant fevers, on 
 account of its cooling properties ; while well-cooked horse- 
 nerves act as a general tonic to the system, and impart 
 no small amount of strength to a man who has become 
 weak through illness. Young mothers whose children are 
 cutting their teeth will be glad to hear that by burning 
 the tooth of a horse, grinding it to ashes, mixing it with 
 the infant's saliva, and then rubbing it on the gums, the 
 pain may be greatly moderated and the process of teeth- 
 ing materially assisted. The milk of a white mare is 
 useful in cases of phthisis and pulmonary complaints in 
 general ; while the hoof, if burnt to ashes, is an excellent 
 preservative against pestilence. Many other parts and 
 products of the animal are of great value in other cases 
 
 F 
 
82 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 of emergency ; but the prophylactics found in Chinese 
 medical works are, as may be imagined, not always suit- 
 able for transcription. In the majority of cases the 
 remedy must be far worse than the disease, as any one 
 may discover for himself by examining the ordinary 
 Customs returns. Our readers may remember a story 
 told of the late Earl of Derby which has no slight bear- 
 ing upon this point. It appears that at one time his 
 lordship was suffering from one of his severe attacks of 
 gout. An obscure admirer whose name is of import- 
 ance chiefly to himself sent the illustrious sufferer a case 
 of sherry of some very particular brand, which, he said, 
 was of priceless value as an antidote to that complaint. 
 After a few days, however, the wine came back upon his 
 hands, with a polite letter from Lord Derby thanking 
 him most sincerely for his kind intentions, but saying 
 that he had tasted the sherry, and very much preferred 
 the gout. 
 
CHAPTEE X. 
 A PHILOSOPHER WHO NEVER LIVED. 
 
 " Do you know/' said a nephew of the Marquis Tseng to 
 a friend of ours a few years ago, " that we have a book 
 in China that bears a very close resemblance to your 
 Bible ? " 
 
 " I did not know it," replied our friend ; " pray, which 
 may it be ? " 
 
 "It is called the Works of Lieh-tzu" answered the 
 young Chinese. 
 
 Now, such a statement as this was quite sufficient to 
 make us turn our attention to the volumes indicated with 
 something more than usual anticipation ; and if we find 
 ourselves unable to endorse the description, we have 
 nevertheless discovered much in the book to interest us, 
 and much that deserves recording. Lieh-tzii is said to 
 have flourished circd 400 B.C., and to have been one of 
 the earliest and most illustrious disciples of Lao-tzu, the 
 reputed founder of the Taoist philosophy. His book is a 
 congeries of interpolations and additions of a considerably 
 later date ; still, it has been honoured with special atten- 
 tion by more than one Emperor, and His Majesty Hsiian 
 Tsung, of the T'ang dynasty (7 1 3-7 5 6), raised it to the 
 dignity of a classic by the title of Ch l ung Hsu Ohing, or 
 Sutra of Fulness and Emptiness. About the philosopher 
 
84 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 himself, however, scarcely anything is known: so little, 
 indeed, as to lead the vanguard of modern sinologists to 
 doubt, and even to deny, that such a person ever existed 
 in the flesh. He is, in fact, now generally regarded as a 
 sort of Isaac Bickerstaffe the literary creation of a sect 
 or school, and so far holding a certain position in the 
 Valhalla of Chinese letters, but not entitled to the honours 
 due to a great historic character about whose personality 
 there is no question. Such scruples are a marked feature 
 of modern criticism ; and not only has a blow been re- 
 cently struck at the authorship and personality of Lao- 
 tzu himself, but the destructive process is sanctioned 
 and encouraged by no less eminent an authority than 
 the Quarterly Review. " A book/' says the writer of an 
 article on the ' Sacred Books of the East,' " to a modern 
 mind suggests an author. It was not so then " in the 
 days of old. " No one of them can be properly said to 
 have had an author. And by this much more is meant 
 than the mere suggestion that the books were at first 
 anonymous, or that the names of their authors have not 
 been handed down to us. In those early times a book 
 was seldom or never composed originally in the shape in 
 which it has come down to us. It was not made : it 
 grew. Sayings, passages, legends, verses, were handed 
 down in a school or were current among a body of dis- 
 ciples. These were gradually, and only gradually, blended 
 together. They were added to ; their connection or 
 sequence was altered ; they were collected by different 
 hands and at different times into compilations of different 
 tendencies. Finally one or other of these compilations 
 became so much the favourite that all being handed 
 down by memory alone, liable to 'have their root cut off 
 
A PHILOSOPHER WHO NEVER LIVED. 85 
 
 and find no place of refuge ' if they were not popular it 
 alone survived. It is the old story of the struggle for 
 life, and of the survival of the fittest that is, of the 
 fittest under certain circumstances, the fittest for the 
 needs of the school in which it existed, the fittest for its 
 peculiar environment; not, of course, the fittest absolutely, 
 nor the fittest for the purposes of modern historical re- 
 search. The books lived, or rather were kept alive, not 
 for the sake of the author, but for the sake of their con- 
 tents. Hence it is that, though certain of the wise sayings 
 or verses it contains may have authors assigned to them, 
 no really ancient book claims to have an author a 
 human author. It is only later that the tendency is felt 
 to satisfy the natural craving for a cause by assigning 
 books to individual hands." Candour compels us to 
 admit that these remarks apply with singular aptitude to 
 the book which bears the name of Lieh-tzu. It presents 
 all the features of a compilation, and a compilation made 
 by different hands ; it contains passage after passage, 
 copied in some instances verbatim, in other instances with 
 less exactitude, from at least two classical works of the 
 Taoist school universally recognised as authentic ; while 
 nothing, or next to nothing, is known of the man to whom 
 it is attributed, beyond references to him in the third 
 person in the very book of which he is the alleged author. 
 We consider, therefore, that we are justified in speaking 
 of him as a philosopher who never lived, and in regard- 
 ing the Lieh-tzii of the Ch'ung Hsu Ching as no more 
 than a supposititious personage, projected from the minds 
 of a Taoist literary clique. 
 
 But the book remains. That is a visible fact, and 
 with it we now propose to deal. The criticism which 
 
86 LEAVES FROM MY CHINESE SCRAP BOOK. 
 
 finds in it a resemblance to the Christian Bible may 
 be rejected at the outset as valueless, for the religious 
 element in the work is extremely tenuous. Our readers, 
 however, shall judge for themselves. The first chapter 
 contains speculations respecting the nature and attributes 
 of God, and the processes of Creation, which, as far as 
 they go, are striking enough, and illustrative of that 
 singular independence and originality of thought which 
 forms so honourable a characteristic of the Taoist school. 
 Here, for instance, is a piece of transcendentalism which 
 occurs on the second page of the book. It would have 
 shocked Confucius. 
 
 The Origin of Life and Motion. 
 
 There is a Life that is uncreated ; 
 
 There is a Transformer who is changeless. 
 
 The Uncreated alone can produce life ; 
 
 The Changeless alone can evolve change. 
 
 That Life cannot but produce ; 
 
 That Transformer cannot but transform. 
 
 Wherefore creations and transformations are perpetual, 
 
 And these perpetual creations and transformations continue 
 
 through all time. 
 
 They are seen in the Yin and Yang : 
 They are displayed in the Four Seasons. 
 The Uncreated stands, as it were, alone ; 
 The Changeless comes and goes ; 
 His duration can have no end, 
 Peerless and One His ways are past finding out.* 
 
 The philosopher, taking as his text a very obscure 
 passage in the Tao Te Ching though he quotes the 
 Book of the Yellow Emperor as his authority then pro- 
 ceeds to show how it is that the Creator is uncreated and 
 the Transformer changeless ; averring that the Supreme 
 
 * Dr. Ernst Faber, commenting on this passage, says, "The doctrine 
 here is pantheistic." 
 
A PHILOSOPHER WHO NEVER LIVED. 87 
 
 Power is self-produced, self-transformed, self-shaped, self- 
 manifested, self-intelligent, self-powerful, self-exhausting, 
 self-reposing ; though, he adds, to speak of these pheno- 
 mena as actualities, in the common acceptation of the 
 term, is inaccurate. Then he proceeds to describe the 
 evolution of the visible universe : 
 
 The Four Stages. 
 
 Now, seeing that that which has form was produced from 
 formlessness, from what can the Universe have sprung 1 Thus 
 it is that it is said there was first the period of the Great Calm, 
 then of the Great Inception, then of the Great Beginning, and 
 lastly of the Great Concretion. At the time of the Great 
 Calm the primordial aura was yet invisible. The Great Incep- 
 tion was when the primordial aura first began to exist ; the 
 Great Beginning was when form first came into being ; the 
 Great Concretion was when simple matter first appeared. 
 Then aura, form, and matter were in readiness, but had not 
 yet been separated from one another ; and for that reason 
 the condition of things was called Chaos. Chaos means the 
 indiscriminate mingling of everything together before their 
 distribution. 
 
 "Invisible, though looked for ; inaudible, though listened for ; 
 intangible, though clutched at " therefore was the primor- 
 dium called the period of Calm, or Stillness ; and there is no 
 form to which that Calm was like. 
 
 Then the condition of Calm changed, and it became One 
 8C. t the primordial ether came into being. This One changed 
 again, and became Seven j Seven changed, and became Nine ; 
 and the changes of the Nine were final. Then a reflex change 
 took place back to the One ; and the One was the commence- 
 ment of that change which resulted in the production of forms. 
 The pure and light ascended, and became Heaven ; the turbid 
 and heavy descended, and became Earth ; and the harmonious 
 aurse, in combination, produced Man. Heaven and Earth 
 containing in themselves the germinal essence of all things, 
 the visible creation was evolved and came into existence. 
 
88 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 The manner in which the various powers of nature 
 supplement and assist each other is then shown with 
 much perspicacity: 
 
 The energy of Heaven and Earth is not sufficient [of 
 itself] ; nor is the ability of the Sage, nor the usefulness of 
 created things. For instance, the function of Heaven is to 
 produce and to overshadow ; the function of Earth, to shapen 
 and to support ; the function of the Sage, to instruct and to 
 reform ; and the function of things, to fulfil the purposes for 
 which they were created. This being so, there are directions 
 in which Heaven is deficient, but in which Earth excels ; in 
 which the Sage encounters obstruction, but in which things 
 in general have free course. For it is clear that that which 
 produces and overshadows cannot impart shape and support ; 
 that which shapens and supports cannot instruct and reform ; 
 and he who instructs and reforms cannot act in opposition to 
 the natural purposes of things, which, being once fixed, can 
 never depart from their proper stations in the universal eco- 
 nomy. Therefore, the principle of Heaven and Earth, if not 
 Yin, is Yang; the doctrine of the Sage, if not benevolent, is 
 just ; the natural property of a thing, if not soft, is hard ; 
 all these follow their inherent properties, and never leave the 
 stations to which they belong. Thus, given Life, there are 
 living creatures which produce other living creatures ; given 
 Form, there are forms which impart form to others , given 
 Sound [in the abstract], we have tones which present sounds 
 [in the concrete] ; given Colour, we have that which manifests 
 chromatic phenomena ; given Flavour, we have that by which 
 we are enabled to perceive tastes. The actual beings pro- 
 duced from what has life themselves die ; but the succession 
 of births the production of living things from living things 
 is endless. The forms imparted by that which has form 
 are real enough ; but that which imparted form in the first 
 instance has no existence. The tones produced by sound [in 
 the abstract] are audible ; but the tone-producing sound has 
 never gone forth. The hues manifested by colour are varied ; 
 but that which imparts those hues colour in the abstract 
 
A PHILOSOPHER WHO NEVER LIVED. 89 
 
 has never been seen. The sensation produced by flavour is 
 experienced by gustation ; but the taste-producing flavour has 
 not been discovered. All these phenomena are functions of 
 the principle of Inaction. The ability to be inherent in the 
 Yin and Yang, softness and hardness, shortness and length, 
 circularity and squareness, life and death, heat and cold, float- 
 ing and sinking, do and re, production and annihilation, blue 
 and yellow, sweet and bitter, stench and fragrance, appears 
 divorced from both consciousness and power ; but really there 
 is nothing beyond either the consciousness or the power [of 
 this principle of Inaction]. 
 
 Our philosopher has now fairly plunged into a swamp 
 of metaphysical speculation, and soon gets beyond his 
 depth. We will follow him a little farther in his re- 
 searches, and then proceed to the stories and parables 
 some comic, some very beautiful, but all quaint and in- 
 teresting with which, this book abounds. 
 
 In the Book of the Yellow Emperor it is written : " When 
 a form moves, it does not produce another form, but a shadow; 
 when a sound is emitted, it does not produce another sound, 
 but an echo. Immobility does not produce nothing ; it pro- 
 duces a something. Forms must come to an end ; the Cosmos 
 is finite in point of time, just as I am myself ; but where the 
 end leads to nobody knows. ... It is the destiny of the 
 living to be finite ; the finite cannot but come to an end, just 
 as that which is born cannot but give birth in its turn ; so that 
 the desire to prolong life, and to do away with one's end, is a 
 misunderstanding of one's destiny." 
 
 The moral of all which is contentment with one's lot 
 in life, and this forms the subject of the first story that 
 we shall present to our readers. But first let us hear 
 what Lieh-tzu and the Yellow Emperor have to say 
 about death, as the illustrations which are given of 
 
90 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 their theory a little farther on are of incomparable 
 beauty. 
 
 The spiritual or essential part of man's nature pertains to 
 Heaven; his bony framework to the Earth. That which 
 belongs to Heaven is pure and tenuous ; that which belongs to 
 the Earth is turbid and dense ; and when the spiritual part of 
 a man leaves the form in which it has resided, each reverts to 
 where it first came from. Wherefore the disembodied spirit 
 is called a kuei [or ghost], which is something that " reverts" 
 \kuei\ ', for it reverts to its original dwelling-place. 
 
 The Yellow Emperor said, " The spiritual part enters the 
 gate [it emerged from], the body returns to that from which 
 it sprang; and then what becomes of Me ? Between the birth 
 of a man and his death there are four great transformations : 
 from infancy to childhood, from youth to prime, from age to 
 decrepitude, and from the last agonies to annihilation. . . . 
 On reaching this last stage the man finds himself at rest, 
 and thus returns to the point from which he started." 
 
 It is this idea of death as rest, as a cessation of all 
 worry, fatigue, and strife, that is so touchingly brought 
 out in the stories we are about to give. First, however, 
 there is a charming little anecdote illustrative of a lesson 
 previously given by our philosopher that we must not 
 overlook. We will call it 
 
 The Secret of Contentment. 
 
 As Confucius was on a journey to the Great Mountain, he 
 fell in with a man named Jung Ch'i-ch'i, walking in a country 
 place at Ch'eng. He was dressed in deerskin, with a girdle 
 of cord ; and he was playing a lute and singing. 
 
 " May I ask what makes you so happy, sir ?" said Confucius. 
 
 " There are many things that make me happy," replied the 
 other. " Of all created beings, human beings are the noblest ; 
 it has fallen to my lot to be a human being, and that is one 
 
A PHILOSOPHER WHO NEVER LIVED. 91 
 
 source of happiness. The difference between the male and the 
 female consists in the former being honourable and the latter 
 base ; it has fallen to my lot to be born a male, and that is 
 another source of happiness. Among the crowd of people who 
 come into the world there are some who see neither months nor 
 days who never live to get free from their swaddling-bands ; 
 I have already lived ninety years, and that is my third source 
 of happiness. Poverty is the common lot of scholars, and 
 death is the end of us all. What cause for sorrow is there, 
 then, in quietly fulfilling one's destiny and awaiting the close 
 of life ? " 
 
 " Excellent ! " exclaimed Confucius. " By this means can 
 a man find tranquillity and sereneness in himself." 
 
 Here death is regarded simply in the light of the 
 inevitable. In the following stories it is represented in 
 a far more beautiful and attractive guise : 
 
 The Blessedness of Death. 
 
 Lin-lei, who had reached the age of a hundred years, and 
 still wore fur clothes at the end of spring, went a-gleaning in 
 the harvest- fields, singing as he walked. Confucius, journey- 
 ing to the State of Wei, saw him in the field as he passed by, 
 and, turning to his disciples, said 
 
 " That old gentleman is worth speaking to. Go up to him, 
 one of you, and test him with a few questions." 
 
 Tzu. Kung offered to go, and, coming opposite to the old 
 man just in front of a ridge of earth, " Sir," says he, with a 
 sigh, " do you not repine at your lot, that you are singing as 
 you glean ? " But Lin-lei continued his course, singing as 
 before ; so Tzu Kung repeated his question again and again, 
 until Lin -lei raised his eyes and answered him. 
 
 " What have I to repine at ? " he said. 
 
 "Why, Sir," replied Tzu Kung, "not diligent in youth, 
 neglectful of opportunities in middle life, wifeless and childless 
 in your old age, and the time of death rapidly approaching, 
 what possible happiness can be yours, that you are singing as 
 you glean ? " 
 
92 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 " The sources of happiness that I possess," rejoined Lin-lei, 
 smiling, "are equally possessed by all; the only difference is, 
 that others turn them into sources of sorrow. It is just because 
 I was not diligent in my youth, and did not seize on oppor- 
 tunities during the prime of life, that I have been able to 
 reach my present age ; it is because I am wifeless and child- 
 less in my old age, and because the time of my dissolution is 
 drawing nigh, that I am as joyful as you see me." 
 
 "Old age," remarked Tzu Kung, "is what all men desire; 
 but death is what all men dread. How comes it, Sir, that you 
 find joy in the thought of death ? " 
 
 "Death," said the old man, "is to life, as going away is to 
 coming. How can we know that to die here is not to be born 
 elsewhere ? I know that birth and death are outwardly un- 
 like ; but how can I tell whether, in their eager rush for life, 
 men are not under a delusion 1 how can I tell whether, if I 
 die to-day, my lot may not prove far preferable to what it was 
 when I was originally born 1 " 
 
 Tzu Kung, being weary of instruction, said to Confucius, 
 " I long for rest ! " 
 
 " There is no rest to be had in life," replied Confucius. 
 
 "Then is there no possibility of rest for me?" exclaimed 
 Tzu Kung. 
 
 "There is," rejoined the Sage. "Look upon the graves 
 around you the mounds, the votive altars, the cenotaphs, the 
 funeral urns ; there can you know what rest is." 
 
 " How great, then, is death ! " exclaimed Tzu Kung. " For 
 the good man it is repose ; for the bad man an engulf ment." 
 
 " You now know the truth," observed Confucius. " Men all 
 understand the joys of life, but they ignore its sorrows ; they 
 know the decrepitude of old age, but forget that it is the period 
 of ease and leisure ; they know the dreadfulness of death, but 
 they do not know its rest." 
 
 " How excellent is it," exclaimed Yen-tzii, " that from all 
 antiquity death has been the common lot of men ! It is rest 
 for the virtuous, and a hiding- away of the bad. Death is just 
 
A PHILOSOPHER WHO NEVER LIVED. 93 
 
 a going home again. In ancient times it was said that the dead 
 were those who had returned ; if, then, the dead are those who 
 have returned to their homes, it follows that the living are still 
 travellers ; and those who travel without a thought of return- 
 ing have renounced their homes. Now, if a single person re- 
 linquishes his home, the whole world condemns him ; but when 
 the whole world relinquishes its [true] home [by avoiding 
 death], there is no one who sees the error ! " 
 
 We now come to a very curious subject of discussion, 
 in which the disputants shall speak for themselves : 
 
 An Impending Cataclysm. 
 
 In the State of Ch'i there lived a man who was so sadly 
 afraid lest earth and sky should burst up and leave his body 
 without a place of habitation, that he lost both his sleep and 
 his appetite. A friend of his, feeling sorry for his anxiety, 
 went to explain the matter to him. " The sky," he said, " is 
 nothing but an accumulation of vapour, and there is no place 
 where this vapour does not exist. Since, then, everybody sits 
 down and stands up, breathes, moves, and rests all day long 
 in the very midst of it, why should you dread its disruption 1 " 
 
 " But if the sky is nothing more than accumulated vapour," 
 replied the nervous man, " does it not follow that the sun, the 
 moon, and the stars will fall from their positions ? " 
 
 "The heavenly bodies," said his counsellor, " are themselves 
 nothing but luminosities which exist in the midst of this 
 accumulated air ; so that even if they were to fall it would be 
 impossible for them to hurt anybody." 
 
 " But supposing the earth were to burst up ? " pursued the 
 other. 
 
 "The earth," he replied, " is just an accumulation of clods, 
 which pervade every empty space ; there is no place where 
 these clods or lumps of matter do not exist. Since, then, a 
 man can hobble about or tramp along, walking and stopping 
 alternately the whole day upon the surface of the earth, what 
 reason have you to apprehend its destruction ? ' ' 
 
 Then the other, much relieved, experienced great joy ; and 
 
94 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 the friend who had given him the explanation was satisfied, 
 and experienced great joy too. But when Chang Lu-tzu heard 
 about it, he laughed, and said, " Rainbows, clouds, mists, wind, 
 rain, and the four seasons all are produced by accumulations 
 of vapour in the sky. Mountains and hills, rivers and seas, 
 metal and stone, fire and wood all these consist of accumu- 
 lated forms upon the earth. Now, knowing what we do about 
 these accumulations of vapour and accumulations of matter, 
 how can it be said that their disruption is impossible [seeing 
 that disruption did actually take place during the state of 
 chaos] ? Why, Heaven and Earth themselves are just one 
 little particle in the midst of space ; and yet, in the midst of 
 Heaven and Earth there is that which is extremely great, diffi- 
 cult to exhaust, difficult to get to the end of, difficult to fathom, 
 difficult to understand. This is a most certain fact. The man 
 who is sorrowful lest all this should disrupt is really over- 
 fearful ; while the other, who says that disruption is impos- 
 sible, is also far from right. Heaven and Earth cannot but 
 disrupt ; they will return to a condition when disruption must 
 take place ; but it will be quite soon enough to grieve about it 
 when the time for their destruction comes." 
 
 When Lieh-tzu heard this, he smiled, and said, " Both those 
 who say that Heaven and Earth will disrupt, and those who 
 say they will not, make a great blunder. Whether disruption 
 will or will not take place is a question about which I cannot 
 know anything ; yet each of the two theories has its advocate. 
 Thus the living know nothing of death, the dead know nothing 
 of life; the coming know nothing of their departure, the 
 departing know nothing of their return. Whether there is 
 to be disruption or not, why should I trouble myself about it 
 either way ? " 
 
 The following stories have a raciness that will com- 
 mend them even to those who find it difficult to see 
 a moral in them, though each is intended to illustrate 
 some special doctrine peculiar to the philosophy of 
 Taoism : 
 
A PHILOSOPHER WHO NEVER LIVED. 95 
 
 The Two Robbers. 
 
 In the State of Ch'i there lived a very rich man named 
 Kuo; in the State of Sung there lived a very poor man 
 named Hsiang. One day Mr. Hsiang went from Sung to 
 Ch'i to ask Mr. Ku5 what secret he possessed for acquiring 
 wealth ; and Mr. Kuo replied, " The fact is, that I am an ex- 
 tremely clever robber. When I had been robbing for a year, 
 I had enough to eat ; in two years I was in easy circum- 
 stances; in three I enjoyed affluence; and from that time to 
 this I have dispensed charity to all the people in my district." 
 
 Mr. Hsiang was delighted. He understood very well what 
 robbery was, but he did not understand the principle of the 
 robbery referred to. So he immediately took to climbing 
 over walls and breaking into houses, and nothing that his 
 hand could reach or his eye could see escaped his clutches ; 
 but alas ! in a very short time the stolen goods led to the 
 detection of his crimes, so that he lost even the property he 
 originally possessed. Then Hsiang, beginning to think that 
 he had been grossly misled by Mr. Kuo, went to him and 
 reproached him bitterly. " In what way did you act the 
 robber 1 " asked Mr. Kuo. So Hsiang described all that he 
 had been doing. " What ! " exclaimed KuS, "have you really 
 missed the true principle of robbery to such an extent as 
 this? Let me now explain to you what that principle is. 
 You know that Heaven has its seasons and Earth its pro- 
 duce; well, what I steal are these two things. I employ the 
 moistening and fertilising influences of the clouds and rain, 
 the productive and nurturing properties of the mountain and 
 the marsh, to make my corn grow and to ripen my harvests, 
 to build my houses and construct my walls. On dry land I 
 plunder birds and beasts ; in the water I plunder fishes and 
 turtles. All this is robbery; for, seeing that corn and harvests, 
 soil and trees, birds and beasts, fish and turtles, are all produced 
 by Heaven, how can they belong to me ? Yet in thus robbing 
 Heaven I incur no retribution. But gold, jewels, precious 
 stones, food, silken fabrics, wealth, and property are accumu- 
 lated by men ; Heaven does not bestow them. If, then, you 
 
96 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 plunder such things, and suffer for the crime, whom have you 
 to reproach but yourself, pray ? " 
 
 This puzzled Hsiang greatly, and he thought that Ku5 was 
 just hoaxing him a second time ; so he went and consulted a 
 learned man named Tung Kuo about it. Tung Ku5, however, 
 pointed out to him that even his body was, in a philosophical 
 sense, stolen from the influences of Nature ; that !Ku5 had 
 simply plundered or used that which was the common property 
 of all, and that, while his principle of robbery was just, and 
 deserved no punishment, that of Hsiang was selfish, and led to 
 his conviction as a criminal.* 
 
 The Dream of the Yellow Emperor. 
 
 During the first fifteen years of the reign of the Yellow 
 Emperor he rejoiced in the love of the whole empire ; so he 
 fostered his life, and spent his time in the gratification of his 
 senses ; but his skin became shrivelled, his complexion swarthy, 
 his mind confused, and his passions out of gear. During the 
 second fifteen years of his reign he had occasion to mourn over 
 the disorder of his realm ; whereupon he exerted all the powers 
 of his mind and put forth all his strength and wisdom in caring 
 for the people ; but still his own health and appearance con- 
 tinued as bad as ever. Then the Yellow Emperor groaned, 
 and exclaimed with a sigh, " My faults are indeed excessive ! 
 To think that all this misery should result first from my caring 
 too much for myself, and now from endeavouring to benefit 
 my subjects ! " Whereupon he renounced the whole machinery 
 of government, abandoned his imperial seraglio, dismissed his 
 guards and eunuchs, removed the frame on which his bells 
 hung, retrenched his table, and retired into a secluded cham- 
 ber in the great court of his palace, where he purified himself 
 and put on sad-coloured robes, not meddling with State affairs 
 for a period of three months. One day it so happened that he 
 fell asleep and dreamed. He thought he wandered as far as 
 the State of Hua-hsii, a place situated a very long way off. He 
 had no idea how many thousand myriads of li he was from 
 
 * See my " Taoist Texts," Yin Fu Chiny, on The Three Plunderers. 
 
A PHILOSOPHER WHO NEVER LIVED. 97 
 
 home ; but certainly neither carts nor boats had ever succeeded 
 in getting so far before. Of course it was only his spirit that 
 was roaming. In this state there was neither general nor 
 king everything happened of its own accord ; the people had 
 no passions, no predilections spontaneity reigned supreme. 
 They knew nothing about the joys of life or the horrors of death, 
 so that none died before their time; they knew nothing of 
 loving themselves and avoiding those unconnected with them, so 
 that there was neither affection nor hatred among them ; they 
 knew nothing of rebelliousness on one hand or obedience on 
 the other, so that benefits and injuries were alike unheard of. 
 There was nothing they loved and cherished, there was nothing 
 they feared and shunned ; if they fell into water they were 
 not drowned, or into fire, they were not burned ; if they were 
 hacked or struck they suffered neither injury nor pain ; if 
 scratched by finger-nails they felt no irritation. They rode 
 through space as easily as treading solid ground, they reclined 
 in vacancy as on a couch ; clouds and mists did not obscure 
 their vision, thunderclaps did not disturb their hearing, beauty 
 and repulsiveness did not unsettle their minds, mountains and 
 valleys did not impede their footsteps. Their spirits moved 
 no more. 
 
 Then the Emperor awoke ; and immediately the whole thing 
 was plain to him. Beckoning to his three Ministers, he said, 
 " We have now lived in retirement for three months, puri- 
 fying Our heart and wearing a mourning garb, pondering 
 how best to nourish Our own person and govern others ; but 
 all in vain We failed to discover the secret. At last, wearied 
 out, We fell asleep ; and, as We slept, We dreamed." The 
 Emperor then detailed his dream. " Now We have attained 
 to a comprehension of the perfect Way; and We can never 
 more exercise Our mind in searching for it. We know it ; 
 We possess it; but We cannot impart it to you." 
 
 Twenty-eight more years passed, and the empire enjoyed 
 perfect peace, almost like the State of Hua-hsii. At last the 
 Emperor ascended to the Distant Land, and the people wept 
 his loss for over two hundred years without ceasing. 
 
LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 The Power of Faith. 
 
 A certain Mr. Fan had a son named Tzii-hua, who enjoyed 
 a good reputation for his chivalrous and generous disposition. 
 He was, in fact, highly respected in his native state, and much 
 beloved by the Prince of Ts'in. He held no office, but his 
 rank was superior to that of the three Ministers of State. 
 All on whom he looked with favour received honours from the 
 Prince ; all of whom he spoke disparagingly were forthwith 
 ruined men ; all who had the run of his mansion were received 
 as equals at Court. Now, among the hangers-on of Fan Tzii- 
 hua some were clever and some were stupid, and these were 
 constantly intriguing against each other. Some were influen- 
 tial, and others powerless; and these vilified and sought to 
 injure each other. But although they thus attempted to ruin 
 and discredit one another in the eyes of Fan Tzu-hua, he him- 
 self bore no grudge against any one of them ; on the contrary, 
 he amused himself day and night in watching them, as though 
 it was all a game or comedy ; and this view of the matter soon 
 became general all over the state. 
 
 One day Huo Sheng and Tzu Po, the most honoured of 
 Mr. Fan's guests, went out and wandered far from the town 
 through a wild country place. Passing a night under the 
 roof of a rustic watchman named Shang Ch'iu-k'ai, the two 
 beguiled the hours by conversing upon the fame and power of 
 Tzii-hua, saying how he held men's lives and deaths in his 
 hands, and how he could enrich the poor and impoverish the 
 rich. Now, Shang Ch'iu-k'ai had, up till then, been poor to 
 the very verge of starvation; and secreting himself outside 
 the window of his two lodgers, he listened to their conversa- 
 tion. What he heard had such an effect upon him that he 
 forthwith armed himself with a basket, and went off to ask 
 the loan of some grain at Tzii-hua's door. Now, Tzu-hua's 
 proteges were all persons of considerable rank, who dressed in 
 silken robes, drove showy carriages, dawdled along in a lordly 
 style, and stared superciliously at others; and when these 
 gentlemen set eyes on Shang Ch'iu-kai, with his weight of 
 years, his feeble appearance, his swarthy, withered face, and 
 
A PHILOSOPHER WHO NEVER LIVED. 99 
 
 his disordered cap and clothes, they were filled with contempt 
 and scorn. Very soon they began to insult him and treat 
 him with impertinence, pushing, hustling, and shoving him 
 about ; there was nothing, in fact, they did not do to show 
 their superiority. Shang Ch'iu-k'ai bore all their rudeness 
 without the slightest appearance of anger, until the ingenuity 
 of his assailants was exhausted and they themselves tired with 
 their game. Then they drove him to the top of a high tower, 
 and one of them cried with a loud voice, " A thousand ounces 
 of gold to any man who will jump down I " The rest all vied 
 with one another in professing their willingness to do it ; but 
 Shang Ch'iu-k'ai, believing them to be in earnest, threw him- 
 self over at once. His body looked like a flying bird, and he 
 alighted on the ground without sustaining the slightest injury. 
 Mr. Fan's people all thought it was an affair of pure chance, 
 and made as though there was nothing surprising or extra- 
 ordinary about it ; so they pointed out a place in the bend of 
 the river, where the water was exceptionally deep, and said, 
 " There is a precious pearl at the bottom ; dive in and fetch 
 it." So Shang Ch'iu-k'ai complied again, and plunged in ; and, 
 sure enough, out he came again with a fine pearl in his hand. 
 Then, for the first time, the others began to wonder what 
 sort of a man this was ; and Tzu-hua ordered a residence to 
 be prepared for him, where he could eat and dress. One day 
 a fire suddenly broke out in the family treasure-room ; and 
 Tzu-hua said to Shang, " If you will venture into the flames 
 and save the dresses that are in danger, I will reward you in 
 proportion to the number of garments you bring out." So 
 Shang went straightway, without the slightest expression of 
 fear, plunged into the burning room, and returned, free from 
 dust and perfectly unscorched. Then they all came to the 
 conclusion that he was in possession of the True Doctrine, and 
 with one consent began to excuse themselves, saying, " We 
 did not know that you possessed the Doctrine when we in- 
 sulted you; we did not know that you had supernatural 
 powers when we used you with dishonour. Treat us as clods, 
 as deaf and blind ! And then we will venture to ask you to 
 instruct us." 
 
ioo LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 11 1 have no doctrine," replied Shang. " I am perfectly 
 unconscious of possessing any special power. Nevertheless, 
 there is one point which bears upon the matter, and I will try 
 and explain it to you. Lately, two of your number passed a 
 night in my cottage, and I overheard them expatiate upon 
 the great fame and influence of Mr. Fan ; saying how he held 
 men's lives in his hand, and how he could enrich the poor and 
 impoverish the rich. All this I believed implicitly; so, regard- 
 less of the distance, I came hither ; and, having come, I sup- 
 posed that every word you all uttered was absolutely true. I 
 was only afraid that my own sincerity might fall short of per- 
 fection, and that my performance might consequently fall 
 short too ; so I ignored all my personal surroundings, and 
 thought nothing of incurring benefits or injuries. My mind 
 was just fixed on one thing, and one thing only ; no external 
 object stood in my way. That is my only secret. To-day I 
 am made aware for the first time how I have been abused by 
 your gang. Formerly I kept my amazement and my doubts 
 to myself, and paid close attention to all I heard and saw ; 
 now, when I recall my good luck in escaping from death by 
 fire and by water, I tremble at the very recollection and feel 
 hot inside ; I quake from head to foot with imaginary terror. 
 Could I dare, think you, to brave such horrors over again ? " 
 
 From that time forward, whenever the proteges of Fan 
 Tzu-hua happened to meet even a starving man or a horse- 
 doctor upon the road, they did not venture to treat him 
 rudely; on the contrary, they made a point of descending 
 from their chariots and bowing to him. 
 
 The above occurrence came to the ears of Tsai Wo, who 
 went and told Confucius. " Don't you know," said the Sage, 
 in reply, " that the man of perfect faith can influence even 
 external objects can move heaven and earth, as well as all 
 ghosts and spirits and can pass freely throughout space 
 without encountering any obstruction ? Is it, then, such a 
 great thing that he should be able to brave dangers, even so 
 far as to enter fire and water ? If, when the trustfulness of 
 Shang Ch'iu-k'ai was exercised on hypocrites, he even then 
 found no difficulties in his path, how much more when both 
 
A PHILOSOPHER WHO NEVER LIVED. 101 
 
 parties, the trusting and the trusted, are equally sincere ! Lay 
 this to heart, my children." 
 
 Men and Brutes. 
 
 When the Director-General of State Music, in the days of 
 the Emperor Yao, played on the musical stones, all the animals 
 were attracted by the sound, and came and danced to it ; and 
 as the pandean pipes blended harmoniously at the close, 
 phoanixes drew near and listened reverently ; thus music was 
 made a means of influencing beasts and birds. In what, then, 
 do the hearts of the brute creation differ from those of human 
 beings 1 The only differences between them lie in their voices 
 and their outward forms, and the fact that they are unac- 
 quainted with the principle of social intercourse. Now, the 
 Sage knows and understands everything, and therefore he is 
 able to induce their obedience, and so make use of them. And 
 there is a department of the intelligence of animals which is 
 naturally identical with that of men. All animals, for in- 
 stance, are endowed with the instinct of self-preservation, and 
 this without being at all indebted to men for the idea. Males 
 and females pair together, mothers and their offspring love 
 each other; they avoid the open and unsheltered plain, and 
 take refuge in precipitous places dangerous to man ; they flee 
 from cold and seek warmth ; they live in flocks, and wander 
 with those of their own kind ; the young stay inside their 
 lairs, while the full-grown ones go outside ; they go to water- 
 ing in company, and feed when the muster is called. In high 
 antiquity brutes lived in harmony with men, and walked with 
 them without fear. Later, they began to fear men ; then 
 they were scattered and cast into disorder. In after ages 
 they concealed themselves, lurking in ambush, and skulking 
 far away in order to escape injury. In one state there were 
 men from time to time who were able to distinguish the 
 language of the different sorts of animals; but this was a 
 special accomplishment, and confined to a few. In high anti- 
 quity, however, the men of supernatural wisdom enjoyed a 
 complete knowledge of all the properties, external and internal, 
 
102 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 of the lower animals, together with a full understanding of 
 their differentiations and of the sounds they uttered ; so 
 that when they called them together they assembled, and 
 when they taught them they received the instruction that was 
 imparted, exactly like human beings. . . . The conclusion of 
 all which is, that the mental powers of all things that have 
 blood and breath are very much the same in all instances. 
 
 King Mu and the Magician. 
 
 In the reign of Mu, King of Chao, there came from a far 
 Western country a certain magician gifted with the most 
 extraordinary powers. He was able to enter fire and water, 
 pass through stone and metal, remove mountains and rivers, 
 change the position of cities, ride through space without fall- 
 ing, and encounter solid substances without his progress being 
 impeded. The changes and transformations he effected were 
 innumerable and endless ; indeed, not only could he alter the 
 external shape of objects, but was actually able to turn the 
 current of other people's thoughts. King Mu received him 
 with the reverence due to a divinity, and served him as though 
 he were a prince ; he also prepared a pavilion for him to take 
 his rest in, brought fish, flesh, and fowl to present to him, 
 and told off certain music-girls to play before him for his 
 delectation. The magician, however, looked upon the King's 
 palace as a wretched and sordid hut, and declined to stay in it. 
 The royal banquet, he said, was disgusting, and refused to 
 touch it ; while, as for the court ladies who attended him, he 
 condemned them as both ugly and offensive, and would have 
 nothing whatever to do with them ! 
 
 Thereupon the King caused a new mansion to be built, and 
 set the people at work to paint the walls red and white with 
 the utmost carefulness and skill. All his treasuries were 
 empty by the time the tower was finished, the height of it 
 being ten thousand feet ; and he called it the Tower of the 
 Central Heavens. Then he chose the fairest virgins from 
 the States of Cheng and Wei, bright-eyed, beautiful, and allur- 
 ing ; and to them he presented rich perfumes and fragrant 
 
A PHILOSOPHER WHO NEVER LIVED. 103 
 
 ointments, enjoining them to paint their eyebrows tastefully 
 and adorn their heads, don delicate silks with trailing sashes, 
 powder their faces, darken their eyes, and decorate their arms 
 with jewelled bracelets. He then caused aromatic grass to be 
 spread throughout the tower; the bands played royal music 
 in a gladsome strain ; changes of splendid raiment were offered 
 to the guest at stated intervals, and exquisite viands prepared 
 for him every morning. At first the magician again declined 
 to take up his abode there ; eventually, however, he was con- 
 strained to go, although he did not stay in it more than a 
 few days. 
 
 One day, while having an audience of the King, the magi- 
 cian invited His Majesty to accompany him on a journey. 
 The King accordingly laid hold of the magician's sleeve, and 
 then both of them rose high into the air, as far as the very 
 zenith of the heavens, where they found themselves at the 
 magician's palace. It was roofed in with gold and silver beams, 
 incrusted with pearls and jade. It stood far, far above the 
 region of clouds and rain, and nothing led one to suppose 
 that, when seen from below, it would look like nothing but a 
 thick cloud itself. All the phenomena which appealed to the 
 senses were quite different from those which prevailed among 
 mortals, and the King fancied that it must be the Pure City, 
 the Purple Hidden Palace, where the music of the spheres 
 is heard the home of God Himself. He gazed downward, and 
 saw his own palace far below, with its terraces and arbours, 
 like a mere heap of clods and billets ; and then he thought 
 how he would stay where he was for some tens of years, and 
 give over troubling himself about his kingdom. But the 
 magician proposed a further move ; so away they soared again, 
 till they came to a region where, if they looked up, there was 
 no sun or moon to be seen, and, if they looked down, no seas 
 or rivers were discernible. The reflection of light and shade 
 dazzled the King's eyes, so that he could no longer see dis- 
 tinctly; strange sounds confused his ears, so that he could 
 not hear distinctly. His whole frame became convulsed with 
 dread, his mind was bewildered, and there was no more spirit 
 left in him. He implored the magician to let him go back ; 
 
104 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 whereupon the magician gave him a gentle push ; he expe- 
 rienced a sensation of falling, falling, falling, and then sud- 
 denly awoke. He was sitting just where he had been before, 
 with his attendants still around him ; in front of him was his 
 wine, not yet cooled, and his viands were not yet ready. The 
 King asked what had happened. His courtiers replied, " Your 
 Majesty has been sitting wrapped in silent contemplation." 
 
 Thereupon the King fell into a state of abstraction and self- 
 oblivion, which lasted for three months, at the expiration of 
 which he again interrogated the magician about what had 
 occurred. The magician replied, " Your Majesty and I only 
 journeyed in the spirit ; how could our bodies have moved ? 
 What difference is there between the abodes we lately visited 
 and your Majesty's own palace ? between the places through 
 which we roamed and your Majesty's own grounds ? During 
 your Majesty's retirement you have been constantly filled with 
 misgivings that these places were, for the time being, non- 
 existent. Do you think that in so short a time you are able 
 to fathom all the depths of my enchantments ? " 
 
 The King was greatly pleased at this reply. He lost all 
 interest in the affairs of State, took no more pleasure in his 
 harem, and gave free rein to his imagination. Then he com- 
 manded that the six noble steeds, Beauty, Jasper, Buce- 
 phalus, Alabaster, Topaz, and Swiftflyer, should be harnessed 
 to his chariot, and off he set with his charioteers and retainers, 
 the horses flying like the wind. They galloped furiously a 
 thousand li, when they came to the land of the Mighty Hunter. 
 The Hunter presented the King with the blood of a wild goose 
 to drink, and prepared a bath of the milk of cows and mares 
 for the royal feet. When all were refreshed they started again, 
 and passed the night in a cavern of the Kwen-lun Mountains, 
 to the south of the Vermilion Waters. The next day they 
 ascended the mountain to visit the Palace of the Yellow Em- 
 peror, who invested the King with hereditary honours ; after 
 which His Majesty was entertained by the Royal Mother of the 
 West, who spread a banquet for him by the side of the Emerald 
 Pool. Then the Queen sang to him, and the King joined his 
 voice with hers. The King's song was of a plaintive character, 
 
A PHILOSOPHER WHO NEVER LIVED. 105 
 
 and as he watched the sun rapidly sinking below the horizon, 
 and travelling a thousand li in the course of a single night, 
 he heaved a profound sigh. " Alas ! " he said, " my virtue is 
 far from perfect ; for I am still susceptible to the influences 
 of this sweet music. Succeeding generations will not fail to 
 censure me for this fault." 
 
 What ! King Mu endowed with supernatural powers, think 
 you ? He was nothing but a man, able to exhaust the pleasures 
 of which his body was capable, and then after a hundred years 
 to depart this life, while the world imagined that he had 
 ascended bodily from view. 
 
 The Dreamer Awake. 
 
 The philosopher Lieh-tzu said, " The divine men of old never 
 thought when they were awake, and never dreamed when 
 they were asleep." 
 
 In a corner of the world towards the extreme West there 
 is a state, the frontiers of which border upon I don't know 
 where. The inhabitants mostly sleep ; they wake only once 
 in fifty days, when they believe that the dreams they have 
 been experiencing constitute their real life, and that the reali- 
 ties they see in their waking hours are non-existent. 
 
 There was a wealthy man of the Chou dynasty, named Yin 
 Ta-chih, who kept his servants constantly at work, morning, 
 noon, and night, without allowing them a moment's rest. 
 Among them was one old fellow, who, having used up all his 
 strength, was at last entirely worn out. But his master only 
 made him work the harder ; so that all day long he groaned 
 and panted over his tasks, and when night came was so 
 thoroughly exhausted that he slept as soundly as a log. Then 
 his mental equilibrium became upset, and he used to dream 
 every night that he was the king of a state, high exalted over 
 the heads of the people, with all the affairs of his realm upon 
 his hands ; roaming and taking his pleasure amid palaces and 
 temples, and giving free rein to all his passions and desires, 
 so that his enjoyment was beyond compare. During his 
 waking hours he was nothing but a hard -worked drudge, and 
 
106 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 people would pity him, and condole with him upon his arduous 
 life. But the old fellow would reply, " A man's life is passed 
 under two separate conditions day and night. By day I am 
 a slave, and miserable enough ; but by night I am a prince, 
 and happy beyond all comparison. So, after all, what reason 
 have I for grumbling at my lot ? " 
 
 Now Mr. Yin, his master, was careful and troubled about 
 many things, and the affairs of his wealthy establishment 
 occasioned him constant anxiety ; so that when night came 
 round he also fell asleep, exhausted and knocked up. And 
 night after night he dreamt that he was a slave an over- 
 worked runner, always on his legs, doing everything that one 
 can think of, being scolded and sworn at, and beaten with a 
 stick in fact, there was no hardship that did not fall upon 
 him. The wretched man would sob and whimper in his sleep 
 all night, and it was not till morning dawned that he was 
 silent. At last he fell sick, and took counsel of a friend. 
 " Your position in life," said his friend, " is one of sufficient 
 splendour, and you have greater riches than you want ; you 
 surpass your neighbours far and away. And yet you dream 
 that you're a slave ! Well, this is nothing more than com- 
 pensation; it is a proper adjustment of the good and ill that 
 must befall every man in life ; it is no more than the common 
 destiny. Do you want your waking and sleeping experiences 
 to be both pleasant ? No, no ; that is more than you have 
 any right to expect." 
 
 Then Mr. Yin thought over what his friend had said, and, 
 in accordance with it, treated his servants with greater kind- 
 ness, and eased their tasks ; while he abstained from undue 
 worry and anxiety about his own affairs, and soon found his 
 malady much relieved. 
 
 Which was the Dream ? 
 
 As a man of the State of Cheng was gathering fuel in the 
 fields, he met with a startled deer. Throwing himself in its 
 way, he struck at it, killing it on the spot ; then, fearing lest 
 it might be found, he made haste and concealed the carcass in 
 
A PHILOSOPHER WHO NEVER LIVED. 107 
 
 a dry ditch, covering it with leaves and sticks. This done, he 
 rejoiced exceedingly. But in a short time he forgot where he 
 had buried it ; and thinking that the whole occurrence must 
 have been a dream after all, he turned his face homeward, 
 humming the affair over to himself. It so happened, how- 
 ever, that he was overheard by a passer-by; and this man, 
 taking advantage of what the woodcutter was saying, went 
 and found the deer, and took it. Then he went home and told 
 his wife. " A woodman," he said, " once dreamt he got a deer, 
 but could not remember the place where he had put it ; but 
 now I have actually found it myself, so that his dream must 
 have been a true one." "I expect it was you who dreamt 
 about the woodman getting the deer," replied his wife ; " how 
 can there be any woodman in the case ? It is you who have 
 actually got the deer, so it is you who have had a true dream." 
 " If I've got the deer, what does it matter which of us has 
 been dreaming ? " retorted her husband. 
 
 Meanwhile the woodcutter went home, feeling considerably 
 put out at the loss of his deer ; and that night he had a true 
 dream of the place where he had hidden the carcass, and of 
 the person who had taken it. So he rose with the sun, and 
 hastened, in accordance with his dream, to find him. The up- 
 shot was, that the affair was taken into court and argued before 
 a magistrate, who gave the following decision : " The plaintiff, 
 in the first instance, really did get a deer, and then foolishly 
 said that it was all a dream. He did really dream about the 
 man who afterwards took possession of it, and then foolishly 
 said that his dream was a reality. The defendant really took 
 the deer, and now disputes its possession with the plaintiff. 
 The defendant's wife, again, says her husband only dreamt of 
 the man and the deer ; so that, according to her, neither of 
 them got it. However, here we have a deer before us, so I 
 decide that it be equally divided between the contending 
 parties." 
 
 When the affair came to the ears of the Prince of Cheng 
 he exclaimed, "The magistrate must have dreamt the 
 whole case himself ! " Then he consulted his Prime Minister 
 about it ; but the Minister professed himself quite unable to 
 
loS LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 distinguish the dream-part of the business from the actual 
 occurrences. " There have been only the Yellow Emperor and 
 Confucius," he said, "who were able to distinguish dreams 
 from the waking state ; and, as both of them are dead, nobody 
 can discover the truth of the matter. All your Majesty can 
 do is to uphold the decision of the magistrate." 
 
 The Advantages of having no Memory, 
 
 When Yang-li Hua-tzu, of the State of Sung, reached the 
 prime of life he suddenly lost his memory. If he received 
 anything in the morning, he forgot all about it by the even- 
 ing ; if he gave anything away over-night, he forgot all about 
 it by next day. Out of doors he would forget to walk ; in 
 the house he would forget to sit down. To-day he would 
 forget what had taken place the day before ; and to-morrow 
 he would forget what had happened to-day. His family got 
 perfectly disgusted with him, and engaged the services of a 
 soothsayer to divine when and how he might be cured ; but 
 the effort was unsuccessful. Then they resorted to a magician, 
 who came and prayed for the afflicted man; but no result 
 followed. Finally they sent for a doctor; but again the 
 attempt proved useless. 
 
 Now in the State of Lu there lived a man of letters, who, 
 taking the initiative himself, volunteered to effect a cure. The 
 sick man's wife and son immediately offered him half their 
 fortune if he would only favour them with a prescription. But 
 the scholar replied, " This is not a malady that can be cured 
 by sortilege and divination, or affected by prayer, or attacked 
 successfully by drugs. I shall address myself to his mind. 
 His mind must be changed, and his thoughts diverted into 
 another channel ; if this can be accomplished, his recovery 
 will almost surely follow." So saying, he caused Hua-tzu to 
 strip naked ; whereupon Hua-tzu begged that he might have 
 his clothes again. Then he starved him; and Hua-tzii begged 
 for food. Then he shut him up in the dark; and Hua-tzu 
 begged for light. Thereupon the scholar turned joyfully to 
 the patient's son, exclaiming, " His disease is curable ! But 
 
A PHILOSOPHER WHO NEVER LIVED. 109 
 
 my prescription is a secret that has been handed down from 
 generation to generation, and may not be disclosed to others." 
 So he turned them all out of the room, and remained himself 
 alone with Hua-tzu for the space of seven days ; and there is 
 no one who knows what he did all that time. But the result 
 was, that an illness which had lasted for years was cured, so 
 to speak, in a single day. 
 
 When Hua-tzu. came to his right senses he flew into a great 
 rage, turned his wife out of doors, flogged his son, and drove 
 away the scholar with a spear. This came to the ears of a 
 certain gentleman of the same state, who asked Hua-tzu why 
 he behaved so strangely. Hua-tzu replied, " Formerly, when 
 I had no memory, I had no cares; I lived at large, unconscious 
 of anything in the wide world ; existence and non-existence 
 were all one to me. But now, all of a sudden, I find myself 
 remembering everything that has occurred for ten years past ; 
 births and deaths, gains and losses, joys and sorrows, loves 
 and hates, are mixed up in my memory in the most inextricable 
 confusion, and the future bids fair to be as intolerable as 
 the present. Would that I could recover my former happy 
 state of oblivion ! But that is impossible ; and there you 
 have the reason why I drove the whole pack of them away." 
 
 The Crazy Genius. 
 
 There was once a man of the State of Ts'in, named P'ang, who 
 had a son. The boy, when quite little, was extremely clever, 
 and showed signs of an understanding beyond his years ; but 
 when he grew up he became crazy. If he heard anybody sing, 
 he thought he was crying ; he took white objects for black ; 
 perfumes he thought were stenches; if he ate sweet things, he 
 imagined they were bitter ; bad conduct he approved as good ; 
 in fact, whatever he thought about in the whole world water, 
 fire, heat, or cold his ideas were always the exact reverse of 
 the truth. 
 
 One day a man named Yang said to the lad's father, " The 
 Superior Man of Lu (Confucius) has a multitude of resources ; 
 he will surely be able to effect a cure. Why not ask his 
 
no LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 help ? " So the father set out for the State of Lu ; but on his 
 way he had to pass through the State of Ch'en, and there he 
 fell in with Lao-tzu, to whom he told his story. Lao-tzu re- 
 plied, " How is it that you only know your son to be crazy, 
 and appear quite unconscious that everybody else in the world, 
 by confusing right and wrong, injury and advantage, is suffer- 
 ing from precisely the same disease ? I assure you that there 
 is not a single sane man among them. Now, the craziness of 
 one person is not sufficient to impoverish a whole family; 
 that of a single family is not sufficient to impoverish a whole 
 village ; nor that of a village to impoverish a state, nor that 
 of a state to impoverish the whole empire. And if the whole 
 world went completely crazy, who would there be left to suffer 
 by it ? while, supposing the whole world to be in the same 
 mental condition as your son, it follows that it is you who are 
 crazy, and not he." 
 
 Confucius on Sageship. 
 
 The Premier Shang, during an interview with Confucius, 
 asked him whether he was a sage. 
 
 " A sage ! " replied Confucius ; " how could I dare claim to 
 be a sage ? And yet my learning is wide, and my knowledge 
 considerable." 
 
 " Well, were the Three Princes sages ? " asked the Premier. 
 
 "The Three Princes," said Confucius, "were virtuous, 
 tolerant, wise, and brave; but whether they were sages I 
 don't know." 
 
 " How about the Five Rulers 1 " inquired the Premier. 
 
 "The Five Rulers," replied Confucius, "were virtuous, 
 tolerant, benevolent, and just ; but whether they were sages I 
 don't know." 
 
 "The Three Emperors, then ? " pursued the Premier. 
 
 "The Three Emperors," said Confucius, "were virtuous and 
 tolerant, and always acted in accordance with the times ; but 
 whether they were sages I don't know." 
 
 Then the Premier, greatly astonished, exclaimed, "If so, 
 then, where is a sage to be found ? " 
 
A PHILOSOPHER WHO NEVER LIVED. in 
 
 Confucius, with a change of countenance, replied, after a 
 short pause, " In the West there is a sage. He governs not, 
 yet there is no disorder ; he speaks not, yet he is naturally 
 trusted ; he attempts no reforms, yet his influence has free 
 course. Vast and far-reaching are his aims ! The people can 
 find no name for it. I suspect that he is a sage; yet I cannot 
 be sure whether even he is or no." 
 
 The Premier relapsed into silence, and pondered in his heart 
 whether Confucius were not chaffing him. 
 
 We will skip over the next few pages, contenting 
 ourselves with a brief summary of some of their more 
 interesting contents. There is a description of several 
 fabulous countries, their beauties and marvellous pro- 
 ductions, together with the strange legends pertaining to 
 their origin. One of these imaginary realms is called 
 the Country of Salamanders, where, to show their filial 
 piety, the people leave the corpses of their relations to 
 rot, and then throw the flesh away and bury their bones; 
 while in another a man drives away his aunt when his 
 uncle dies, on the ground that it is impossible for people 
 to live with the wife of a ghost. A still more curious 
 passage is devoted to a discussion between the Emperor 
 T'ang and his Minister, Hsia Ko, about the extent and 
 eternity of matter. The Emperor begins by asking his 
 Minister whether matter existed from the beginning of 
 all things, and the Minister replies by asking how, if it 
 did not, it came to exist at present, and whether their 
 descendants would be justified in denying that matter 
 existed in His Majesty's own day. The Emperor naturally 
 enough rejoins that, by this argument, matter must have 
 existed from all eternity a remark that the Minister 
 parries by saying that no records remain of the time 
 
ii2 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 before matter existed, and that all such knowledge is 
 beyond the scope of humanity. To the question of the 
 Emperor whether there is any limit to the expanse of 
 the universe, the Minister replies by avowing his entire 
 ignorance ; and when the Emperor presses the matter 
 home by saying that " where nothing exists, that is the 
 Infinite, but where there is existence there must be 
 finality," the Minister says plainly that nobody can 
 know anything about the Infinite, as, by the nature of 
 the case, human knowledge is confined to what is limited 
 and finite. Heaven and earth are simply contained in 
 the great whole of the infinite Universe. How, he asks, 
 can we know that there is not a larger Cosmos, over and 
 above the manifestation of Cosmos that we can see ? 
 Then the conversation tails off into a mass of mythology, 
 more curious than important, into which we have no 
 space to follow it. 
 
 Confucius at Fault. 
 
 One day, as Confucius was travelling in an easterly direction, 
 he came upon two small boys quarrelling, and asked what 
 was the matter. The first replied, " I contend that when the 
 sun rises it is near to us, and that at the zenith it is a long 
 way off." "And I," said the other, " say that it is farthest 
 when it rises, and nearest in the middle of the day." " It 
 isn't," protested the first. " When the sun rises it looks as 
 big as the tent of a cart, while in the middle of the day it is 
 only the size of a saucer. Isn't it clear that when it is farthest 
 it looks small, and when nearest it looks big ? " Then the 
 second replied, " But when the sun rises it is quite chilly and 
 cold, while at mid-day it is broiling hot ; and doesn't it stand 
 to reason that it is hottest when it is near, and coldest when 
 far off ? " Confucius confessed himself unable to decide be- 
 
A PHILOSOPHER WHO NEVER LIVED. 113 
 
 tween them ; whereupon both the urchins mocked him, saying, 
 "Go to ; who says that you are a learned man 1 " 
 
 The Mischievous Physician. 
 
 Duke Hu of Lu, and Ch'i Ying of Chao, being both sick, 
 begged a celebrated physician named Pien Ch'iieh to cure 
 them. The doctor did so; and when they were quite well 
 again he said, " The malady you have been suffering from 
 came from outside, and invaded your interiors, and that is 
 why it proved amenable to drugs. But now you have both 
 fallen sick again together, and your malady is growing with 
 your bodies. What do you say ? would you like me to tackle 
 it for you?" " We should first like to hear your diagnosis," 
 replied the two gentlemen. Then the doctor said to the Duke, 
 " Your will is strong, but you have a weak constitution ; so, 
 while you are equal to consulting, you are inadequate when it 
 comes to arriving at a decision. Ch'i Ying, on the other hand, 
 has a weak will, but a strong constitution ; so that he is defec- 
 tive in deliberation, and therefore suffers from the decisions 
 that he forms. If you two could only effect an exchange of 
 minds, your powers would be equalised to perfection. " Where- 
 upon the doctor gave each of them a strong anaesthetic, which 
 caused them to lie in a dead stupor for three days, during 
 which time he cut open their bosoms, took out their hearts, 
 and changed one for the other. Then he poured a wonderful 
 elixir down their throats, and soon they woke up again as well 
 as they had been before. So they took their leave of him and 
 set out for their homes ; but the Duke went to the house of 
 Ch'i Ying, where Ch'i Ying's wife and children lived, and of 
 course they did not know him. Meanwhile Ch'i Ying went 
 to the Duke's, where precisely the same experience awaited 
 him ; and the next thing was, that Mrs. Ch'i Ying brought an 
 action against Duke Hu, and the Duchess brought one against 
 Ch'i Ying. The magistrate, after hearing the cross-actions, 
 confessed his inability to arrange the difficulty, and decided 
 that it should be referred to the doctor who had done the mis- 
 chief. The doctor recounted the facts of the case, which was 
 
 H 
 
ii4 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 thereupon dismissed, each man returning to the bosom of his 
 own family. 
 
 The Power of Music. 
 
 When Kua Pa only thrummed his lute, the birds danced 
 and the fishes capered around. Wen, the Director of Music 
 in Cheng, having heard of this, left his family and attached 
 himself to Shih Hsiang another famous lutanist following 
 him whithersoever he went. For three years he was never 
 without his lute in his hand, and yet at the end of that time 
 he was unable to play a single air. Shih Hsiang thereupon 
 said to him, " I think you had better go home again." The 
 Director flung aside his instrument with a deep sigh. " It is 
 not that I cannot thrum the strings," he exclaimed; " it is 
 not that I cannot learn a tune. What I pay attention to has 
 nothing to do with the strings ; what I aim at is not mere 
 sound. If a man's heart is not in it, he will never be able to 
 interpret his feelings on any instrument. Therefore it is that 
 I do not venture to put forth my hand and strike the strings. 
 Let me take only a short leave ; we will see how I get on when 
 I come back." 
 
 In a few days he returned, and went to see his teacher, who 
 said, " Well, and how are you progressing with the lute ? " 
 
 " I have succeeded," replied the Director of Music. 
 
 " Well, let's hear what you can do," rejoined his teacher. 
 
 Now, it was the time of spring. The lute-player struck a 
 chord, sounding the second note in the scale, harmonising with 
 the lower fifth, when suddenly the wind blew chill and the 
 plants and trees bore fruit. It was autumn ! Then he struck 
 the third note, setting in motion the second lower accord ; 
 and gradually a warm wind fanned their faces, and trees and 
 shrubs burst into exuberant foliage. It was summer ! Again, 
 he struck the fifth note of the scale, harmonising with it the 
 first upper accord ; whereupon hoar-frost appeared and snow 
 began to fall, and the streams and pools froze hard. It was 
 winter ! Once more, he struck the fourth note of the scale, 
 setting in motion the fourth upper accord ; whereupon the sun 
 
A PHILOSOPHER WHO NEVER LIVED. 115 
 
 burst out in an excess of brilliancy and heat and the fast- 
 bound ice thawed rapidly. Finally he played a grand chord, 
 the dominant of which was the first note of the scale, and 
 immediately a delicious breeze sprang up, auspicious clouds 
 floated across the sky, a sweet dew fell, and a fountain of pure 
 water bubbled up from the ground. 
 
 The teacher, Shih Hsiang, stroked his breast and fairly 
 danced with delight. " Wonderful, wonderful," he cried, " is 
 your playing ! You surpass the most gifted of the ancients." 
 
 Singing and Weeping. 
 
 Once upon a time a certain man named Han Ngo, while on 
 a journey, found that he had taken an insufficient quantity of 
 provisions with him, so on arriving at the next town he had 
 to sing for his food. When he left, the sound of his voice 
 still hovered among the rafters of the room he had occupied, 
 and continued to be heard for three days without interruption, 
 so that the neighbours on either side imagined he was still 
 there. When he came to another place, called Ni Lii, the 
 populace insulted him, whereupon he burst out weeping in 
 stentorian tones. All the children and old folks in the district 
 caught the infection, and they all roared and wept in con- 
 cert, sitting opposite to each other for three days and eating 
 nothing. When Han Ngo went away they hastened after 
 him, whereupon he returned, and sang them a very long ballad 
 in a very loud voice. Then the children and old people danced 
 with joy and capered delightedly about, quite unable to restrain 
 their feelings and forgetful of their former grief. At last 
 they loaded him with gifts and sped him on his way; and 
 thus the people of that place have been great adepts at singing 
 and weeping ever since, imitating to the present day the sounds 
 bequeathed to them by Han Ngo. 
 
 The King and the Marionette. 
 
 As King Mu was on his way back from a journey he passed 
 by a place where a very accomplished conjuror, named Yen 
 Shih, was presented before him with a view to His Majesty's 
 
n6 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 entertainment. The King received him graciously, and asked 
 wherein lay his special proficiency. " Your servant," replied 
 the conjuror, "will endeavour to execute whatever commands 
 your Majesty may be pleased to lay upon me ; but I have in 
 readiness a certain piece of mechanism of my own, which I 
 beg your Majesty to inspect first." "Bring it with you another 
 day," said the King, " and then we will look at it together." 
 
 Next day the conjuror again sought an audience of the 
 King, and was accordingly ushered into his presence. " But 
 who is this person you have brought with you ? " asked the 
 King. "This is my handiwork/' replied the conjuror, "and 
 he can sing and act." The King, astonished at this statement, 
 bent his gaze upon the figure as it stepped backwards and 
 forwards, cast its eyes up and down, for all the world like a 
 real man. The extraordinary creature, moving its jaws, then 
 sang a tune, and, raising its hands, danced in time to it, 
 throwing its body into a thousand diverting contortions in a 
 most appropriate manner, so that the King was convinced 
 that it was really a living person. Then he sent for the ladies 
 of his harem to see it with him, when, towards the end of the 
 performance, the actor winked at the Royal concubines, 
 making signs to them with its hands. The King flew into a 
 great rage, and, springing to his feet, made as though he 
 would kill the conjuror on the spot ; whereupon the conjuror, 
 in a panic of terror, seized the actor, and then and there took 
 him to pieces ! He showed the King that it was simply an 
 arrangement or combination of carved wood, glue, and varnish, 
 painted white, black, scarlet, and blue ; and the King, examin- 
 ing it himself, found that inside it contained liver, gall, heart, 
 lungs, spleen, kidneys, bowels, and stomach all complete, while 
 the framework consisted of sinews, bones, limbs, joints, skin, 
 teeth, and hair every one of them an imitation of the real 
 thing. Nothing was wanting; and when the whole con- 
 trivance was put together again it looked exactly the same as 
 before. Then the King, to test it, removed the heart, where- 
 upon its mouth could not speak. He removed the liver, and 
 it could no longer see. He removed the spleen, and its foot 
 refused to walk. 
 
A PHILOSOPHER WHO NEVER LIVED. 117 
 
 Then was King Mu delighted beyond measure, and ex- 
 claimed, with a sigh, " Verily the skilfulness of man is on a 
 par with that of the Creator Himself ! " 
 
 This story is worthy of preservation as a Chinese 
 prototype of Mrs. Shelley's Frankenstein and his horrible 
 monster.* 
 
 The Two Archers. ' 
 
 There was once upon a time a very celebrated archer named 
 Kan Ying, who no sooner drew his bow than every animal 
 crouched and every bird fell. He had a disciple named Fei 
 Wei, who, having learned archery under him, eventually be- 
 came more skilful than his master ; and Fei Wei, in his turn, 
 had a pupil named Ch'i Chang. . . . Now, Ch'i Chang, having 
 probed the method of his instructor to the uttermost, and 
 gained his enthusiastic praise, reflected within himself that he 
 had only one rival in the world namely, Fei Wei himself. 
 Thereupon he cast about how he might slay Fei Wei, and 
 meeting him one day in a solitary place, he picked a quarrel 
 with him. The two then shot at one another, but such was 
 the unerring accuracy of each man's aim that their arrows 
 met half-way, and the two points striking together, they fell 
 harmless to the ground without raising a speck of dust. The 
 arrows of Fei Wei gave out first ; Ch'i Chang had just one 
 left, and he shot it. Fei Wei replied with a twig of thorn, 
 and again the two met midway. At this juncture the two 
 men burst into tears, threw away their bows, prostrated them- 
 selves before each other in the dust, and vowed that they would 
 live as father and son for evermore. Then they swore an oath 
 never to divulge the secret of their skill, and branded it upon 
 their shoulders. 
 
 * How is it, we may be permitted to ask in passing, that nine persons 
 out of ten speak of Frankenstein as the monster ? Even Lord Salisbury 
 committed himself in this way a year or so ago. 
 
ii8 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 Fate and Free Will. 
 
 Free Will once said to Fate, " How can your merit be com- 
 pared with mine ? " 
 
 "What power have you in the affairs of life," retorted Fate, 
 " that you presume to compare yourself with me ? " 
 
 " Why," replied Free Will, "I claim to be the arbiter of long 
 life and early death ; failure and success, ignominy and honour, 
 poverty and wealth, all depend on me." 
 
 "The wisdom of Peng Tsu," * said Fate, "was certainly not 
 superior to that of the great Emperors Yao and Shun, yet he 
 lived eight hundred years. The abilities of Yen Yuen were 
 not inferior to those of the common herd, and he died at the 
 early age of thirty-two. The virtue of Confucius was certainly 
 not inferior to that of the Feudal Princes, and he was brought 
 to the direst extremities. The conduct of Chou Hsin t was 
 not superior to that of the Three Philanthropists, yet he 
 attained to the imperial dignity. The virtuous Ch'i Ch'a had 
 no rank whatever in the State of Wu, while the infamous 
 T'ien Heng managed to usurp the throne of Tsi. The incor- 
 ruptible brothers Po I and Shu Ch'i died of hunger, while the 
 traitor Chi Shih waxed rich. Now, pray, if you, Mr. Free Will, 
 are as powerful as you say you are, how is it that all the good 
 men died early and all the bad ones nourished till they were 
 old? that the Sage was reduced to misery, while a rebel gained 
 his ends ? that the wise were slighted and the foolish held in 
 honour ? that the virtuous were poor, while the wicked rolled 
 in wealth 1 " 
 
 " You have proved your case," replied Free Will. " It is 
 clear that I have no power whatever. All these things were 
 of your ordaining; the fault is yours, not mine." 
 
 " What ! " exclaimed Fate. " If, as you say, these things 
 are the result of Fate, pray, where does the ' ordaining ' come 
 in ? All I do is to go blindly forward, or, if I am so impelled, 
 from side to side. How can I tell who are to live long or to 
 
 * The Chinese Methuselah. 
 
 t The cruellest and most abandoned tyrant who ever reigned in China. 
 His enormities trench on the fabulous. 
 
A PHILOSOPHER WHO NEVER LIVED. 119 
 
 die early, to succeed or fail, to be honoured or despised, to 
 become rich or remain poor ? How am I to know ? " 
 
 The Puzzle Solved. 
 
 Pei-kung Tzu said to Hsi-men Tzu, " You and I are con- 
 temporaries, and you have succeeded in life. We belong to 
 the same clan, and you are held in honour. We have both 
 the same cast of features, and you are generally popular. We 
 are both able to speak, and you, in this respect, have only 
 ordinary abilities. We both take an active part in public 
 affairs, and you are no more than commonly honest. We are 
 both in office, and your post is an honourable one. We both 
 cultivate our fields, and you have grown rich. We both 
 engage in commerce, and you make large profits. As for 
 me, I dress in coarse rustic clothes, and my food is of the 
 poorest and commonest ; my dwelling is a thatched hut ; and 
 when I go out I walk on foot. But you ! Your clothes are 
 of embroidered silk ; you dine on dainty viands ; you live in 
 pillared halls ; and when you go out you drive in a chariot- 
 and-fouF. At home you lead a proud and merry life, and 
 treat me with contempt ; at Court your manners are abrupt, 
 and your bearing towards me is haughty ; while, if we have 
 occasion to go out, you will never walk in my company. Now, 
 this has gone on for years ; pray, do you consider yourself a 
 more meritorious person than I ? " 
 
 " Really," replied Hsi-men Tzii, " I cannot go into such 
 details as these. All I know is, that whatever you turn your 
 hand to fails; whatever I do succeeds; and here you have 
 the experimental proof of it. And yet you say that we are 
 equals in every respect. Such audacity is simply unheard- 
 of !" 
 
 Pei-kung Tzu was silenced; and, greatly confused at the 
 snubbing he had received, went home. On the road he met 
 the teacher Tung Ku5, who said, " Where have you been, that 
 you are walking all alone and looking so mortified ? " So 
 Pei-kung Tzii told him all that had happened ; to which Tung 
 Ku5 rejoined, " Never mind ; I will cure you of your soreness. 
 
120 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 Let us go back to the man's house together, and see if we 
 can't put him to the question." 
 
 When they arrived the teacher went up to Hsi-men Tzu 
 and said to him, without any preface 
 
 " How is it that you have been speaking so insultingly to 
 Pei-kung Tzii ? Be good enough to inform me." 
 
 " It is simply this," replied Hsi-men Tzu. " Pei-kung Tzu 
 maintained that all the conditions of our two lives were similar, 
 while our fortunes were quite different. I told him that I 
 couldn't account for it excepting on the ground that he was 
 not so richly endowed with natural gifts as I was. How, I 
 asked him, could he have the audacity to say that we stood 
 upon an equal footing ? " 
 
 "According to you," rejoined the teacher, "wealth and 
 poverty of natural endowments amount simply to differences in 
 ability and virtue. Now, my definition is quite another thing. 
 The truth is, that Pei-kung Tzu is rich in merit but poor in 
 destiny. You are rich in destiny but poor in merit. Your 
 success in life is not a prize due to your wisdom. Pei-kung 
 Tzu's failure is not a loss resulting from his stupidity. It 
 is all a matter of fate ; it does not rest with the individual. 
 Again, you pride yourself at his expense because of your lucky 
 star; he, on the other hand, suffers shame in spite of his 
 wealth of worth. In short, you neither of you understand 
 the doctrine of Predestination." 
 
 " Pray, Sir, forbear," said Hsi-men Tzu. " I do not dare to 
 answer you." 
 
 Then Pei-kung Tzii, departing, found the common clothes 
 he wore as warm as fur of fox or badger, his pulse of beans as 
 toothsome as the finest rice, and his thatched house as protec- 
 tive as a lordly mansion ; he mounted his old cabbage-cart as 
 though it were a chariot of state, and spent the whole of his 
 after-life in the happiest frame of mind, caring not a jot 
 whether glory or shame fell to the lot of himself or anybody 
 else. 
 
A PHILOSOPHER WHO NEVER LIVED. 12: 
 
 The Patriot Friends. 
 
 Kuan Chung and Pao Shu were bosom friends, living to- 
 gether in the State of Ts'i. The former was in the service of 
 the young Prince Chiu ; the latter served his brother, the 
 young Prince Hsiao Po. Now, the reigning Duke, their father, 
 had a large family, on whom he doted fondly, the Duchess and 
 the ladies of his harem being all considered of equal rank. 
 The people of Ts'i feared lest grave disorders might arise from 
 this weakness of the Duke's ; so Kuan Chung, accompanied by 
 one Shao Wu, attended Prince Chiu to the State of Lu, while 
 Pao Shu escorted Prince Hsiao Po to Chii. Their escape 
 having been effected, the smouldering rebellion broke out ; 
 the Duke was killed, and the state left without a sovereign. 
 Then both the young Princes contended for the throne ; and 
 Kuan Chung, on behalf of his master, Prince Chiu, gave battle 
 to Prince Hsiao Po in the State of Chii, .in the course of which 
 engagement he shot an arrow that struck the Prince in the 
 clasp of his belt. Hsiao P5, however, was eventually suc- 
 cessful j and afterwards, when he ascended the throne, he 
 brought pressure to bear upon the State of Lu with a view 
 to the execution, by being minced, of his brother and Shao 
 Wu. The former was put to death, and the latter committed 
 suicide, while Kuan Chung was thrown into prison. Then 
 Pao Shu said to his royal master, " Kuan Chung has abilities 
 which fit him to administer a state." " But he's my enemy," 
 replied the young Duke, " and I should like to kill him." " I 
 have heard," rejoined Pao Shu, "that virtuous sovereigns 
 never bear private grudges. Besides, a man who is able to 
 serve one master is also able to serve another, if he chooses. 
 If your Highness wishes to become Chief of the Feudal 
 Princes, it is absolutely necessary for you to secure the aid 
 of Kuan Chung; so you really must set him at liberty." 
 Thereupon the Duke commanded Kuan Chung to be brought 
 before him, and he was accordingly given up by the authorities 
 of Lu. Pao Shu went to meet him on the road, and brought 
 him to the Duke, who received him with great honour, and 
 gave him a post higher than that occupied by the two 
 
122 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 hereditary nobles of the state. Pao Shu contented himself 
 with a subordinate position, and the entire administration of 
 affairs was vested in Kuan Chung, who was soon called Father 
 Chung. When, subsequently, the Duke aimed at the Chief - 
 dom of the Feudatories, Kuan Chung heaved a sigh, and thus 
 soliloquised : 
 
 "When I was young and poor I often traded with Pao 
 Shu. On the profits being divided, I always took the larger 
 share; yet Pao Shu never reproached me with covetousness, 
 for he knew that I was poor. I often advised him about his 
 affairs; yet when he came to grief through following my 
 counsel he never reproached me with stupidity, knowing that 
 times were sometimes favourable and sometimes the reverse. 
 I held office thrice, and thrice was dismissed by my sovereign ; 
 yet Pao Shu never reproached me with degeneracy, knowing 
 that I was simply unfortunate. Thrice did I wage war, and ' 
 thrice was I defeated ; yet Pao Shu never reproached me with 
 cowardice, knowing that I had an aged mother. And then, 
 when my royal master was defeated and my colleague killed 
 himself, while I escaped with mere imprisonment, Pao Shu 
 never reproached me with shamelessness ; for he knew I felt 
 no shame at trifles, but was only ashamed at my reputation 
 not being coextensive with the world. It was my parents 
 who gave me birth, but it is only Pao Shu who knows me." 
 
 Thus it is that Kuan Chung and Pao Shu have become a 
 synonym for faithful friendship. 
 
 A Cynical Courtier. 
 
 Once upon a time Duke Ching went on a journey to the 
 Ox Mountain. As he approached the capital of his state, on 
 his return from the north, he burst into a flood of tears, and 
 exclaimed, " How beautiful is my kingdom, embedded in all 
 the exuberant luxuriance of foliage ! Why, then, should I 
 weep ? Because I must die, and leave it. Supposing that 
 death had never entered the world in the olden times, and we 
 were all immortal, whither should I bend my steps if once I 
 left this spot?" Then two of his courtiers lifted up their 
 
A PHILOSOPHER WHO NEVER LIVED. 123 
 
 voices and wept in company. " We depend on your High- 
 ness's generosity," they said, " for the coarse food and bad 
 flesh we are able to obtain, and for the ill-tempered horses we 
 harness to our carriages ; yet even we do not wish to die, how 
 much less, indeed, should your Highness?" 
 
 Yen-tzu, however, laughed at this scene as he stood apart. 
 Thereupon the Duke, wiping away his tears, turned to him 
 and said, " My excursion to-day is a very sad one. My other 
 courtiers join me in weeping ; how is it that you alone begin 
 to laugh 1 " 
 
 " If," replied the philosopher, " virtuous monarchs enjoyed 
 perpetual tenure of the throne, Dukes T'ai and Huan would 
 be in possession of it to this day ; or if that were the case 
 with brave monarchs, then Dukes Chuang and Ling would 
 similarly be reigning still. If, in short, all these princes were 
 perpetually in power, your Highness would to-day be wearing 
 a straw hat and living among the ditches of some farm, where 
 your occupation would be such as to leave you but little time 
 for thinking about death. If your predecessors had been 
 immortal, how would your Highness have been able to obtain 
 the throne at all ? It has now descended to you in the usual 
 manner from those who previously occupied and vacated it, 
 and yet you alone make it a cause of weeping ! This is 
 pure selfishness ; and it was the sight of a selfish prince and 
 a couple of sycophantic courtiers that led me to laugh on 
 the sly." 
 
 The Duke was much abashed, and drank a glass of wine by 
 way of punishing himself. He also exacted the same penalty 
 from his two courtiers. 
 
 And now conies a chapter devoted to Yang Chu, a 
 very celebrated philosopher indeed. He lived about the 
 fourth or fifth century B.C., and may be called the Epi- 
 curus of China, being, curiously enough, a contemporary 
 of the Western philosopher, whose doctrines his own 
 resembled so closely. " With him," says Mr. Mayers, 
 " he agrees in preaching a sublime indifference to life 
 
124 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 and death, and a regard for self in preference to the 
 case of others. Thus Mencius " his unsparing enemy 
 " rightly characterises his philosophy as that of Sel- 
 fishness." The following illustrations of his theory are 
 exceedingly curious and interesting : 
 
 A Chinese Ecdesiastes. 
 
 Yang Chu said, " A man who lives to be a hundred has a 
 great allowance of years. There is not one in a thousand who 
 attains to it. ... Yet what, after all, is a man's life worth 
 to him ? What true joy does it afford ? Well, he may get 
 elegance and comfort enjoy beautiful sounds and sights. 
 Yet comfort and elegance cannot suffice him for ever ; beaiiti- 
 ful sounds and sights cannot be enjoyed indefinitely. Over 
 and above this, there are punishments to deter and rewards 
 to stimulate; and there are various methods of acquiring 
 fame to guide one's policy of action. Thus men get into a 
 constant fluster of work, bustling about in their little hour to 
 acquire empty praise, that they may secure posthumous glory ; 
 ... so that, of course, they lose all the real pleasure there 
 may be in life. For not one hour can they be at ease ; for, 
 hemmed up in a sort of prisoner's cage, bound and manacled 
 hand and foot, how can it be otherwise with them ? The sages 
 of old knew that birth was just a Coming for a little while, 
 and that death was just a Going ; wherefore they followed the 
 promptings of their own natures, and did no violence to their 
 natural bent; never rejecting whatever delights there were 
 to be had in life, never acting with a view to fame, but just 
 following their own spontaneous inclinations," &c. 
 
 Now, this is not only a caricature of pure Taoism, but 
 a gross libel on the sages of antiquity ; for we shall soon 
 see, in such a story, for instance, as The Virtuous Pro- 
 fligates, what Yang Chu meant by " doing no violence 
 to their natural inclinations." Even the irreproachable 
 
A PHILOSOPHER WHO NEVER LIVED. 125 
 
 Kuan Chung is subsequently pressed into the service 
 and made to utter the most atrocious doctrines. 
 
 Live while you can. 
 
 Yang Chu said, " It is only the living who differ among 
 themselves ; the dead are all alike. When a man is alive, he 
 may be wise or he may be foolish, he may be noble or he may 
 be mean ; thus do the living differ. But the dead all stink, 
 they are all corrupt, they all decay till there is nothing left 
 of them ] and thus they are all alike. Both these facts are 
 beyond the power of man ; neither are they the result of any- 
 thing that people themselves may do. Some die when they 
 are ten, and some when they are a hundred ; the wisest and 
 best die, just as the vilest and worst ; a man may live as a 
 Yao or a Shun [the typical saintly Emperors], or as a Chieh or 
 a Shou [say a Nero or a Philip the Second], but when he dies 
 he is nothing but rotten bones in either case. In fact, there 
 is no difference between the rotten bones of a dead saint and 
 those of a dead rascal. Wherefore, in life let us attend to the 
 things of life ; why should we trouble our heads about what is 
 to take place after death ? " 
 
 How to Live Long. 
 
 Yen P'ing-chung asked Kuan Chung, saying, " What is the 
 best way to take care of one's health ? " 
 
 "To do precisely what you please, without hindrance or 
 restraint," replied Kuan Chung; " nothing more." 
 
 " Pray descend to particulars," urged his interlocutor. 
 
 " The thing is very simple," said Kuan Chung. " What- 
 ever your eye delights to look at, that look at to your heart's 
 content ; whatever your ear loves to hear, your nose to smell, 
 your mouth to speak ; whatever your body finds pleasure in ; 
 whatever your heart prompts you to do, enjoy it all ! If 
 there is any sound you love, and you can't hear it, that is 
 restraint of one sense ; if there is any beauty you delight to 
 gaze on, and can't, that is restraint of another sense ; and so 
 on through all the desires of which your soul is capable. Now, 
 
126 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 all these different forms of restraint are the head and front of 
 everything that is deleterious and cruel ; so that if these are 
 swept away, and a man quietly waits for death every day of 
 his life in unrestrained enjoyment, you have what I call the 
 true method of preserving one's health. But to be subjected 
 to such restraints does not conduce to the preservation of men's 
 health no, not if a man lives a hundred years, or a thousand, 
 or ten thousand." 
 
 The Virtuous Profligates. 
 
 Tzu Ch'an, Prime Minister of the State of Cheng, wielded 
 complete power for three years, during which time the virtuous 
 all submitted to his reforms, while the vicious feared his pro- 
 hibitions ; so that the State of Cheng, from its good govern- 
 ment, commanded the respectful dread of all the feudal princes. 
 Now, the Minister had two brothers, of whom Chao, the elder, 
 was a drunkard, and Mu, the younger, was a lecher. Chao's 
 house contained a thousand chung (about 750 tun) of wine; 
 accumulations of yeast stood up like a barricade, and the odour 
 of wine- dregs offended everybody's nose to a distance of a 
 hundred paces from 'his door. The man was simply reckless 
 in his self-indulgence, and neither knew nor cared what was 
 going on in the world whether things were prosperous or in 
 danger, whether public affairs were being wisely administered 
 or not, whether his relations lived or died, or whether even 
 his own life were or were not threatened. Mu, on his side, 
 filled his inner rooms, to the number of thirty or forty, with 
 concubines. The place just overflowed with the choicest, most 
 delicate, voluptuous, and seductive girls imaginable. The man 
 was simply a slave to lust, and broke off all intercourse with 
 his relatives and former comrades, skulking away in his harem, 
 where, not satiated with night pleasures, he prolonged them 
 throughout the day. He only went out once every three 
 months, and even then he would have preferred remaining 
 inside. If ever he heard that there was a virgin of unusual 
 beauty in some country place, he would send and tempt her 
 with money, or employ a procuress to abduct her ; and if he 
 failed, he turned his pursuit elsewhere. 
 
A PHILOSOPHER WHO NEVER LIVED. 127 
 
 Now, all this caused daily and nightly distress to their good 
 brother, the Prime Minister ; and at last he went privately to 
 a friend of his, one Teng Hsi, to consult him about the matter. 
 "I have heard it said," remarked the Minister, in conversa- 
 tion with his friend, " that if a man can govern himself he can 
 govern his family ; and that if he can govern his family he 
 may also govern a state. This saying reasons from the near 
 to the far. But look at my case. I have governed the state 
 successfully, but my family is in utter disorder ; so the theory 
 is contrary to fact. What method can I possibly adopt for 
 rescuing these two lads ? I pray you, point one out to me." 
 
 " For a longtime," replied Teng Hsi, "I have wondered 
 greatly at all this ; but I did not venture to mention the matter 
 to you first. How is it, then, that you have taken no measures 
 to set them straight ? Your best way is to explain to them 
 the dignity and value of life, and allure them, by gentle means, 
 to a knowledge of the nobleness of decorum and rectitude." 
 
 So Tzu Ch'an acted upon his friend's advice, and took an 
 early opportunity to seek an interview with his two brothers. 
 " The superiority of man over the birds and beasts," he said to 
 them, "consists in intelligence and the power of thought. 
 Now, what intelligence and thought are calculated to promote 
 is uprightness and decorum ; and when these are perfected the 
 man's good name is established. But if every desire and pas- 
 sion is gratified, and licentiousness indulged in without re- 
 straint, one's very life is put in jeopardy. Be advised by me ; 
 if you will only repent by dawn, you may enjoy emoluments 
 from the State ere night." 
 
 " We have known all that for a long time," replied Chao 
 and Mu, " and we made our choice ages ago. Do you really 
 suppose we have had to wait for you to tell us ? Life is not 
 to be had for the asking, while death comes only too easily ; 
 and which, pray, is the more earnestly desired ? What ? 
 To struggle after rectitude and decorum in order to make 
 a show before others ; to feign virtues we don't possess in order 
 to acquire fame, why, we would very much sooner die at 
 once. No ; what we want is to exhaust all the pleasure we 
 can in the course of our lives, and to get all possible delights 
 
128 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 out of the present time ; all we are afraid of is, that our 
 stomach may overflow, and our mouth be unable to enjoy un- 
 restrained indulgence in wine, or that our strength may give 
 out and leave us impotent to go to extremes in the sweets 
 of lechery. We have no time to grieve over the foulness of 
 our reputation or the danger to which we expose our health. 
 Whereas you employ your administrative ability to sound your 
 own trumpet ; you desire to upset our minds by your glibness 
 in talking, and try to please us with promises of glory and 
 pelf. Is not this vile and pitiable on your part ? No ; we 
 would rather not resemble you," 
 
 The two profligates continue to rate the Minister in 
 the same strain, until the poor man retires, speechless and 
 abashed, only to be snubbed in the most heartless fashion 
 by the treacherous Teng Hsi, who upholds the words of 
 Chao and Mu as embodying the true philosophy of life. 
 
 Sage or Reprobate ? 
 
 In the State of Wei there lived a man named Tuan-mu Shu, 
 who inherited a fortune from his ancestors, which, by accumu- 
 lation, had reached an enormous sum. He took no part in 
 public affairs, but threw himself headlong into a whirlpool of 
 pleasure. Everything that a man could think of he indulged 
 in. He had towers and palaces, parks and pleasaunces, pools 
 of ornamental water, banquets, chariots, music, and concubines, 
 just like a sovereign prince. There was not a sense left un- 
 gratified : what he could not obtain in his own state he sent for 
 from another ; in fact, there were no hills or streams, as far 
 as the human foot could go, that were not ransacked for him. 
 Every day he entertained a hundred guests in his pavilions ; 
 the fires in his kitchen never went out, and music resounded 
 without ceasing in his halls and piazzas. What he had over, 
 he distributed among his family; what they had over, they 
 distributed among the people in the neighbourhood ; and what 
 they were unable to use, they distributed broadcast over the 
 
A PHILOSOPHER WHO NEVER LIVED. 129 
 
 state. But when Tuan-mu had lived sixty years he began to 
 break up. His strength failed rapidly ; his means of living 
 were exhausted. In the course of a single year his treasuries 
 became empty, his jewels disappeared, his chariots and his 
 concubines were no more. Not a penny was left for his heirs ; 
 during his illness there was no money to buy medicine, and 
 when he died there was no money to bury him. But all the 
 people in the state who had enjoyed his benefits brought the 
 money they had saved, and restored it to the sons and grand- 
 sons of the dead man. 
 
 When Ch'in Ku-li heard of this he said, " Tuan-mu Shu 
 was a profligate, who brought disgrace upon his ancestors." 
 Tuan-kan Sheng, on the other hand, said, " Tuan-mu Shu was 
 a most intelligent person, whose ancestors were far inferior to 
 him in virtue." 
 
 There is one more striking passage attributed to Yang 
 Chu, scurrilously comparing the sad lives of the good 
 and virtuous in Chinese history with the joyful careers 
 of those whose names are execrated, and who are still 
 happily unconscious of the curses heaped on them by 
 posterity; and there are also a few more anecdotes in 
 which he occupies a prominent position. But we have 
 seen quite as much of the apostle of selfishness as is 
 necessary to our purpose, and will proceed at once to a 
 selection from the more pleasing stories with which the 
 book concludes. We may remark, however, in taking 
 our leave of Yang Chu, that Lieh-tzu, so far from en- 
 dorsing his praise of cynicism and vice, says roundly that 
 men who care nothing for integrity and everything for 
 eating are no better than fowls and dogs, and need never 
 hope for the respect of their fellow-men, for they will 
 never get it. 
 
 I 
 
130 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 The LeafmaJcer. 
 
 There was a man of Sung who made artificial leaves of 
 jade for the King. The work took three years to finish ; the 
 artificer carving and paring the stalks and veins, and repro- 
 ducing the very down and gloss, so that the result had all the 
 appearance of a luxuriant cluster of bright leaves, in natural 
 disorder, and impossible to distinguish from real ones. The 
 man followed his art as a handicraft, receiving a regular 
 stipend from the State. When Lieh-tzti heard of it he said, 
 " Well ! if when God created the world He was three years 
 making a bunch of leaves, there would be very few leaves in 
 the world to-day." 
 
 Therefore it is that the Sage sets store on good principles 
 and social reformation, not on dexterity and skill. 
 
 Luck and no Luck. 
 
 There was a certain Mr. Shih, of the State of Lu, who had 
 two sons. One was devoted to study, the other to the profes- 
 sion of arms. The student went to seek his fortune at the 
 Court of , the Marquis of Ch'i, who received him cordially, and 
 appointed him tutor to his two young sons ; while the soldier 
 repaired to the State of Ch'u, where the Prince made him 
 generalissimo of his forces, conferred large revenues upon his 
 family, and ennobled all his relations. 
 
 Now, old Mr. Shih had a neighbour of the name of Meng, 
 who also had two sons, whose respective professions were the 
 same as those followed by the brothers Shih ; but, alas ! they 
 were hampered in their life by poverty. Incited by the bril- 
 liant fortunes of the young men Shih, old Mr. Meng asked 
 their father how they had managed to get on so well ; and he 
 told him exactly what had taken place. Whereupon he deter- 
 mined that his own two sons should follow their example, and 
 accordingly sent the studious one to the Court of the Prince of 
 Ch'in. But the Prince said, " At present we feudatory princes 
 are all engaged in internecine warfare, and all our thoughts 
 are concentrated upon military equipments, commissariats, and 
 
A PHILOSOPHER WHO NEVER LIVED. 131 
 
 such things ; to talk, as you do, of governing my state on an 
 ethical basis would be its ruin." So he castrated him and 
 sent him away. The other son, who had studied military 
 matters, meanwhile went to the State of Wei, in order to gain 
 the interest of the reigning Marquis. But the Marquis said, 
 " Mine is a weak state, hemmed in between two great ones. 
 My policy is to conciliate the states that are larger than mine 
 by being of service to them, and states that are smaller than 
 mine by dealing kindly with them. That is the way to pre- 
 serve peace for myself. If I were to rely upon military 
 strength, I might look' out for speedy annihilation ; and if my 
 people were to desert me and go in a body to some other state, 
 the calamities that would come upon me would be no laughing 
 matter." So he cut off young Meng's feet, and sent him back 
 to Lu. 
 
 Then all the Mengs, father and sons, smote their breasts 
 and railed on old Mr. Shih. But Mr. Shih said, " All who 
 are lucky enough to hit the right moment prosper; those 
 who miss it are ruined. The methods you adopted were the 
 same as those of my own sons ; it is only the results which 
 were different. This was because you missed your opportuni- 
 ties, not because you acted unwisely. Besides, the principle 
 of mundane affairs is not invariably right, while events do not 
 invariably turn out wrong. What was used yesterday is re- 
 jected to-day, and what is rejected to-day may perhaps be used 
 to-morrow ; but the question whether such a thing is used or 
 rejected is no criterion as to whether it is right or wrong. 
 You may hit upon your opportunity, and come just in the 
 nick of time ; but it is never certain that things will turn out 
 in your favour that must depend on a man's own shrewd- 
 ness. If he is not shrewd enough, though he be as learned 
 as Confucius and as accomplished as Lii Shang, he will be 
 unsuccessful, whatever course he may adopt." 
 
 Then the Mengs, casting off their resentment, said, with 
 recovered good-humour, " We see it all now ! You need not 
 repeat your words." 
 
132 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 Guard your own Frontier. 
 
 Duke Wen of Chin once started to attend a conference of 
 the feudal princes, the object of which was to organise an 
 attack on the State of Wei. On the journey his Minister, 
 Kung-tzu Ch'u, was observed to cast up his eyes and laugh. 
 " What are you laughing at ? " demanded the Duke. " I was 
 laughing," replied the Minister, " about a certain neighbour 
 of mine. He was escorting his wife on her way to pay a visit 
 to her parents, when he spied a pretty girl picking mulberry- 
 leaves for silkworms. Delighted at the rencontre, he stopped 
 to talk to her, when, happening to turn his head, he saw 
 somebody else paying attention to his wife. That was what I 
 was laughing to myself about." 
 
 The Duke understood the hint. He did not proceed any 
 farther, but led his soldiers back ; and they had not arrived in 
 their own state when news reached them that an enemy had 
 come during their absence and attacked their northern frontier. 
 
 Moderation the Best Policy. 
 
 An elderly man lay dying, and as he felt his end drawing near, 
 he called his son to him, and said, " The King has sought to 
 load me with honours, but I have consistently declined them. 
 When I am dead he will seek to confer honours upon you ; 
 but mind what I say accept no land from him which is worth 
 anything. Now, between the States of Ch'u and Yueh there 
 is a bit of ground that is of no use to anybody, and has, more- 
 over, a very bad reputation ; for the people of both Ch'u and 
 Yueh believe it to be haunted. This is a kind of property 
 that you may retain for ever." Soon after this the man died, 
 and the King offered a beautiful piece of land to his son. 
 The youth, however, declined it, and begged for the bad piece. 
 This was granted to him, and he has never lost possession of 
 it to this day. 
 
 The Folly of being Righteous Over-much. 
 
 There was once a man named Yuan Ching-mu, who, during 
 a journey, fainted with hunger on the road. An old robber- 
 
A PHILOSOPHER WHO NEVER LIVED. 133 
 
 chief called Hu-fu Ch'iu, seeing him in this condition, brought 
 out a kettle of soup and fed him ; and when the traveller 
 had swallowed three mouthfuls he recovered so far as to be 
 able to open his eyes. Then, gazing at his deliverer, he said, 
 " Who are you ? " "I am Hu-fu Ch'iu," replied the robber. 
 " What ! " exclaimed Mr. Yuan ; " why, you're a robber, aren't 
 you ? How is it you have given me food ? My sense of 
 rectitude forbids me to accept your hospitality." Whereupon 
 he knelt with his two hands upon the ground and retched. 
 He was unable, however, to vomit what he had eaten, but 
 coughed and choked so violently that he fell flat down and 
 expired. Now, it is true that Hu-fu Ch'iu was a robber, but 
 his food had been honestly come by ; so that to refuse to eat 
 food because it is given by a robber, who only may have stolen 
 it, is to lose both the substance and the shadow. 
 
 The Elixir of Life. 
 
 Once upon a time it was reported that there was a person 
 who professed to have the secret of immortality. The King 
 of Yen, therefore, sent messengers to inquire about it; but 
 they dawdled on the road, and before they had arrived at 
 their destination the man was already dead. Then the King 
 was very angry, and sought to slay the messengers ; but his 
 favourite Minister expostulated with him, saying, " There is 
 nothing which causes greater sorrow to men than death ; there 
 is nothing they value more highly than life. Now, the very 
 man who said he possessed the secret of immortality is dead 
 himself. How, then, could he have prevented your Majesty 
 from dying ? " So the men's lives were spared. 
 
 Doing Evil that Good may come. 
 
 There was once a man in Han -tan who presented a live 
 pigeon to Chien-tzu at dawn one New Year's Day. Chien-tzu. 
 was delighted, and rewarded him liberally. A visitor asked 
 him his reason for acting thus. " Because," said Chien-tzu, 
 " it gives me an opportunity of releasing a captive bird ; and 
 to set living creatures free on New Year's morning is a special 
 
134 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 manifestation of mercy." The visitor replied, " But if the 
 people know that your Excellency is so fond of setting birds 
 at liberty, they will vie with each other in catching them to 
 begin with, and numbers of the birds will die. If your object 
 is to save their lives, would it not be better to forbid the people 
 to catch them at all ? First to catch them, in order to let them 
 go afterwards, is surely to destroy the just proportions of good 
 and evil." 
 
 Then Chien tzu acknowledged that his visitor was right. 
 
 A Youthful Anti-Teleologist. 
 
 There was a wealthy man of Chi, named T'ien Tsu, who daily 
 fed a thousand people in his own mansion. Among them was 
 one who reverently presented his host with a fish and a goose. 
 T'ien Tsu looked at the offering and sighed. " How boun- 
 tiful," he exclaimed, " is Heaven to man ! It gives us the 
 nutritious grain for food, and produces birds and fishes for 
 our use." All the guests applauded this pious sentiment to 
 the echo, except the young son of a certain Mr. Pao, a lad 
 of twelve years old, who, leaving his back seat and running 
 forward, said 
 
 "You would be nearer the truth, Sir, if you said that Heaven, 
 Earth, and everything else all belonged to the same category, 
 and that, therefore, nothing in that category is superior to 
 the rest. The only difference which exists is a matter of size, 
 intelligence, and strength, by virtue of which all these things 
 act and prey upon each other ; so it is quite a mistake to say 
 that one is created for the sake of the others. Whatever a 
 man can get to eat, he eats ; how can it be that Heaven origi- 
 nally intended it for the use of man, and therefore created 
 it ? Besides, we all know that gnats and mosquitoes suck our 
 skins, and tigers and wolves devour our flesh ; so that, accord- 
 ing to your theory, we were ourselves created by Heaven for 
 the special benefit of gnats, mosquitoes, tigers, and wolves ! 
 Do you believe that, pray ? " 
 
A PHILOSOPHER WHO NEVER LIVED. 135 
 
 The Three Rules of Life. 
 
 Once upon a time there were three brothers who went 
 abroad to study ethics. On their return their father said to 
 the eldest 
 
 " Well, and what do ethics consist in ? " 
 
 "They teach me," replied his son, "to cherish my own 
 health and life, and to regard fame as of secondary import- 
 ance. " 
 
 " And what have they taught you ? " inquired the father, 
 turning to his second son. 
 
 " They teach me to kill myself, if necessary, in order to 
 achieve fame," was the reply. 
 
 " And you ? " said the father to the youngest. 
 
 " They teach me to preserve both body and fame intact," 
 replied the lad. 
 
 Now, here you have three different theories all proceeding 
 from a recognised authority. Which of them is right, think 
 you, and which wrong ? 
 
( 136 ) 
 
 CHAPTEE XL 
 TAOIST HERMITS. 
 
 THE tendency of nearly all religions in the direction of 
 asceticism is proved by the existence, in almost every 
 quarter of the globe, of hermits. A desire to flee from 
 the cares and enticements of the world, to shun the face 
 of one's fellow-man, and to devote oneself entirely to the 
 contemplation of the unseen constitutes, in most in- 
 stances, that frame of mind which impels its subject to 
 abjure the claims of family and friendship and all that 
 makes life sweet. With the growth of enlightenment 
 and the rationalistic spirit, the hermit- race has gradually 
 been dying out. Early in the Middle Ages the anchorite 
 was a recognised institution a sort of " irregular " in the 
 Church militant, yet one who very often came in for the 
 highest honours of saintship. But it was not the hermit 
 of poetry on whom the approval of the Church was prin- 
 cipally bestowed. That variety represented the aesthetic 
 rather than the ascetic type of anchoretics. He wore a 
 very fine, full beard and flowing robes of serge. He lived 
 in a charming grotto, adorned in picturesque fashion with 
 a skull, a crucifix, and an enormous book, and slaked 
 his thirst at the mountain rill which invariably babbled 
 past his door. The hermits of whom saints were made 
 were of a very different cut. They generally went naked, 
 
TAOIST HERMITS. 
 
 and affected the peculiarities of Nebuchadnezzar during 
 the seven years in which that hapless monarch was 
 afflicted with lycanthropy. They slept in beds of nettles, 
 in marshes reeking with miasmata and swarming with 
 foul reptiles. They lacerated their skins, already covered 
 with sores and smarting with the bites of insects. Clean- 
 liness and comfort were loathed by them as crimes, dirt 
 and misery being regarded as the highest indications of 
 internal holiness. These men were reverenced in by- 
 gone days as saints of the purest ray ; and the honour 
 in which they were held was perfectly compatible with 
 times when physical phenomena, such as earthquakes 
 and disease, were attributed to the action of demons. 
 We in the nineteenth century, of course, can see where 
 the mischief lay in the case of these unfortunates. They 
 were really raving lunatics, and at the present day 
 would have been consigned to the restraints of an 
 asylum. In China the hermit-race has never reached 
 quite such an abyss of degradation as in Europe. Indeed 
 the old Taoist and Buddhist mystics of whom we read, 
 and specimens of whom we may even see around us now, 
 were rather interesting characters. They generally chose 
 for their retreat some rocky glen shut in by mountains, 
 sheltered from the burning sun by the thick foliage of 
 trees, and surrounded by every natural feature which 
 makes a landscape lovely. There they passed their lives 
 in that state of mental vacuity and freedom from interest 
 in mundane matters which is the nearest approach to the 
 summit of virtue and bliss. That summit in the articles 
 of the Buddhist Church is called Nirvana. The Taoists 
 look forward to very much the same condition. Their 
 idea of happiness is, after all, a very wise and very pure 
 
138 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 one. Perfect indifference to love and hate the anni- 
 hilation of all passions, desires, and even preferences 
 no striving, or wishing to strive nothing but absolute 
 apathy and profound insensibility to those things which, 
 painful or pleasurable, tend to wear out the bodies and 
 souls of men ; such is the Taoist heaven. It is a return 
 to the pure, original, self-existent nature of men, which 
 has been despoiled and injured by contact with worldly 
 matters. How infinitely higher, this, than the wretched 
 superstitions which debased the self-tormentors of the 
 Middle Ages ! And there are a few of these Taoists 
 yet to be found men who are almost entirely uncontami- 
 nated by the follies and impostures of modern popular 
 Taoism, and who may be said to represent the true 
 apostolic succession in the Taoist Church. In certain 
 instances some old worthies, who have been dead and 
 gone for centuries, are believed by the simple moun- 
 taineers of China to be still alive. Far away in the 
 mountain-range which stretches from Peking across the 
 provinces of Chihli and Shantung there is one very 
 sacred peak, called the Mount of a Hundred Flowers. 
 It is covered with wild flowers, and its bosky dells are 
 said, and with some truth, to be the lurking-place of 
 wolves and panthers. There, according to the legend, 
 live, partly embedded in the soil, certain ancient Taoist 
 hermits. By a long course of absolute conformity with 
 nature they have attained to immortality, and are now 
 in the enjoyment of unearthly bliss. To use a Taoist 
 phrase, their faces are washed by the rains of heaven, 
 and their hair combed by the wind. Their arms are 
 crossed upon their breasts, and their nails have grown 
 so long that they curl round their necks. Flowers 
 
TAOIST HERMITS. 139 
 
 and grass have taken root in their bodies, and flourish 
 luxuriantly ; when a man approaches them they turn 
 their eyes upon him, but do not speak. No wild beast 
 ever attacks them, for they are in harmony with all 
 nature. Some of them are over three hundred years old ; 
 others are not much over a century ; but all have attained 
 to immortality, and some day they will find that their 
 bodies, which have been so long in wearing out, will col- 
 lapse from sheer withdrawal of vitality, and their spirits be 
 set free. This is all fanciful and fabulous enough ; but it 
 is undeniable that that indifference or aversion to vulgar 
 objects of desire which characterises the true Taoist has 
 laid China under many a debt of gratitude. The votary 
 of the Naturalistic philosophy does not always become a 
 hermit any more than the Christian always becomes a 
 priest. He is often in the world, and occupies high 
 offices of state. But circumstances make no difference in 
 him. He is always the same, while living in mean and 
 dirty lane and drinking from a gourd, as he is in the 
 palace itself, the trusted Minister of a monarch. In this 
 position he retains the same incorruptibility, the same 
 indifference to power, that he has when living in ob- 
 scurity. China has had many such Ministers, and she is 
 rightly proud of them. Emperors and princes are said 
 to have gone in person to solicit the services of some 
 stern recluse whose fame had reached their ears, and to 
 have been unsuccessful in their suit. The delineation of 
 such characters forms a bright page in many a volume 
 of dusty Chinese lore, and they are now held up to the 
 reverence and imitation of the statesmen and scholars of 
 the day. 
 
CHAPTER XII. 
 A TAOIST PATRIARCH. 
 
 ALTHOUGH there is no country in the world in which 
 official position and emoluments are more highly thought 
 of than in China, there are, on the other hand, but few 
 countries where they are more despised by certain schools 
 of thought. The ideal man of Confucius was, first and 
 foremost, an officer or Minister of State ; and this concep- 
 tion has lived and flourished among the Chinese down to 
 the present day. As a recoil, however, from the worldli- 
 ness of the Confucian standard, we have the bright ideal 
 of the Taoists, who look upon wealth and honours as 
 illusory, and see the true Sage rather in him who aban- 
 dons himself to quietism, contemplation, and the culture 
 of his natural endowments. One of the most illustrious 
 representatives of this persuasion was the patriarch Lit 
 Tsu, about whom many curious stories are told, and to 
 whom is attributed a very original and abstruse com- 
 mentary upon the Tao T& Ching. Now it must be re- 
 membered, at the outset, that a great many of the fairy 
 tales and legends familiar to all children are common to 
 many countries. Mr. W. E. S. Ealston is well known as 
 an indefatigable investigator of what may be called the 
 science of comparative romance, and while his public 
 story-tellings are crowded with children as delighted and 
 
A TAOIST PATRIARCH. 141 
 
 spell-bound as if they were witnessing their first panto- 
 mime, he can write as learnedly in the Nineteenth Century 
 about Cinderella or Puss in Boots as Max Mliller upon 
 the science of language. One of these stories common to 
 so many lands is that of Eip Van Winkle, the Chinese 
 prototype of whom was a person called Wang Chih. 
 Another is that of the King who put his head into a 
 basin of water and took it out again, but in that brief 
 second lived a long, chequered, and laborious career, rose 
 from poverty to wealth, married, had a family, suffered 
 disgrace, and was reduced to penury and old age. The 
 Chinese counterpart of this fabled monarch who was, if 
 we remember rightly, a Persian is the illustrious sage 
 of whom we are now writing. It is said that early in 
 life Lii Tsu was animated by ambition, and longed to 
 distinguish himself in the affairs of state. In this he 
 was opposed by the wise counsels of a Taoist philosopher, 
 who expatiated to him on the vanity of earthly things. 
 It was not, however, until a very remarkable dream 
 occurred to him that he was induced to give up his 
 design. Entering an inn one evening, he ordered some 
 rice for his supper, and while it was being cooked fell 
 asleep. Immediately he commenced a long and adventu- 
 rous career. He thought he rose high in office, passing 
 through all the proper grades, until, when at the pinnacle 
 of greatness, he incurred the imperial displeasure, and 
 was disgraced. Waking with a start, he found that his 
 rice was just ready ; and the lesson he laid to heart was, 
 that, for so unsatisfactory a career, which, in spite of its 
 wearisome prolongation, really only lasted a few minutes, 
 it would be foolish to surrender the truer pleasures of 
 indifferentism. He therefore abandoned his high schemes, 
 
142 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 cheered his heart with copious libations of wine, and de- 
 voted himself to the practice of what may be called the 
 convivial phase of Taoist philosophy. Numbers of dis- 
 ciples followed in his footsteps, convinced that the world 
 was very vain ; and from this time Lli Tsu became a 
 shining light of the school whose doctrines he had em- 
 braced. His mystically conceived interpretation of the 
 great Taoist classic we have already referred to ; but 
 what gave him the widest celebrity he enjoyed was his 
 wonderful talent in working the planchette. He became, 
 in fact, a sort of planchette professor. There are very 
 few of our readers, we suppose, who have witnessed a 
 planchette stance in China. The board is suspended 
 over a tray of clean sand, and through a hole in it hangs 
 a pencil. Incense is burnt, prostrations are performed, 
 and the passing spirit is invoked. Then the planchette 
 begins slowly to wave to and fro, and the pencil traces 
 characters in the sand, which are of a somewhat obscure 
 and oracular signification. A capital description of afu 
 luan, or planchette stance, is given in the novel P'm 
 Hua Poo Chien, or " Precious Mirror of Choice Beauties," 
 a translation of which appeared in the China Review a 
 few years ago. Through the medium of the planchette 
 Lli Tsu was enabled to purvey much highly-prized infor- 
 mation, and his success in the art was such that he is 
 invoked to this very day in Peking, and probably else- 
 where, whenever the native mediums can be prevailed 
 upon to give a stance. Among the most valued revela- 
 tions vouchsafed through the mediumship of Lli Tsu were 
 directions with regard to the cure of diseases. In fact, 
 his fame became so great in this department of spiritual- 
 istic art, that he has since been canonised as the Patron 
 
A TAOIST PATRIARCH. 143 
 
 of Medicine, and temples are erected to his honour in all 
 the provinces of China. There are four in the capital 
 one near the Jesuit Observatory, called the Lu Kung 
 T'ang, close by the shrine built in, commemoration of the 
 great Jesuit, Adam Schaal, by the Emperor Shun Chih ; 
 one just outside the Front Gate, called the Lii Tsu Tien ; 
 and two others, both of which are known as Lii Tsu T'sz. 
 There is also a sanctuary dedicated to him in the Temple 
 of the White Cloud, the great stronghold of Taoism, out- 
 side the western wall. On the whole, we should say 
 that Lii Tsu succeeded in acquiring far more fame as a 
 soothsayer and mystic than he would have done had he 
 contented himself with less transcendental studies and 
 risen to be a humble magistrate. There are people in 
 the world not unlike him now; and though we do not 
 suppose that future generations will canonise Madame 
 Blavatsky, or build temples to her coadjutor the quondam 
 editor of the Hong-Kong Daily Press, both persons enjoy 
 an amount of fame, or notoriety, that would never have 
 fallen to their share had they stuck to more common- 
 place pursuits. Spiritualists and mystery-mongers flourish 
 to-day much as they did in China a thousand years ago ; 
 and, albeit that comparisons are odious, we cannot help 
 remarking that they do not seem to have improved. 
 There is often a grubbiness about the finger-nails of 
 professional mediums, and a certain shakiness about the 
 proper use of the eighth letter of the alphabet, which 
 go far towards counteracting the effect upon one's mind 
 of their most astonishing performances ; whereas our old 
 friend of the T'ang dynasty was a person of undeniable 
 erudition and most cultured tastes, and could lay claim, 
 besides, to a very high position in the philosophic school 
 
144 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 he joined. Jargon as his poetry upon the " Cultivation 
 of the Pure Essence " may sound to us to-day, it repre- 
 sented to the scholars of his time a distinct and fashion- 
 able phase or craze of philosophy and speculation, to 
 the pursuit of which many eminent and pure men devoted 
 their entire lives, and which exercised a profound influence 
 upon* more than one Emperor of China. 
 
( 145 ) 
 
 CHAPTEE XIII. 
 THE PEACH AND ITS LEGENDS. 
 
 THE peach-gardens of China are a fair sight in all the 
 glory of their springtide bloom, when the trees are laden 
 with blossoms of delicate pink and white and the air 
 sweetened with their rich fragrance. The Chinese, in 
 celebrating their admiration for flowers, give a high place 
 to the blossoms of fruit, which English poets appear 
 generally rather to ignore. Bouquets in English houses 
 do not include these beautiful specimens of nature, which 
 are so favourite an ornament in the libraries and recep- 
 tion-rooms of well-to-do Chinese. The peach is held in 
 special honour in the so-called Flowery Land, and much 
 attention is paid to its cultivation. There are three sorts 
 of peach-trees grown in China the dwarf, the shrub, and 
 the full-sized tree. Of these the dwarf-peach is perhaps 
 the most highly prized in point of beauty and perfume. 
 It is remarkable for the size, wealth, and colour of its 
 blossoms, and is divided by Chinese florists into eighteen 
 different species. It does not fructify, and is valued 
 only for its peculiarity of form and the rich fragrance 
 of its flowers. The shrub-peach grows to the height of 
 four or five feet, and is much found in the imperial gardens, 
 where it is placed, with that true eye to effect charac- 
 teristic of the Chinese, on the margins of pools and the 
 
 K 
 
146 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 acclivities of those effective pieces of rockwork which form 
 so prominent a feature in artificial landscapes. The coup 
 tfoeil formed by these masses of peach, apricot, and wild 
 cherry, all in fullest and softest bloom, has been justly 
 called enchanting, and must be seen to be appreciated. 
 Peach-trees also form a very beautiful feature of many 
 natural landscapes in China, and were celebrated during the 
 Sung dynasty by the great historian Ssii-ma Kuang, who in 
 some charming verses described the eye of the spectator as 
 being guided by a colossal garland of peach-blossoms, con- 
 necting the numerous villages that were dotted over the 
 spreading plains of Lo-yang. The neighbourhood of the 
 Hsi-hu, or Western Lake, near Hangchow, was famous 
 for its wealth of peach-trees, and the greatest care has 
 always been bestowed upon their cultivation. The fruit of 
 the full-sized tree is handsome, though somewhat poor in 
 flavour. Its shape is varied, some specimens being fully 
 spherical, others prolate, others a curiously oblate spheroid 
 called by foreigners " flat" peaches while others again 
 are pointed and even hooked. The same diversity pre- 
 vails in the colour of the pulp, the fruits varying from 
 white and pale green to rich ruby, orange-yellow, and 
 marbled tints. 
 
 The peach is said to have reached China in the first in- 
 stance from Persia, Thibet, Samarcand, and Harni, and to 
 have existed here at any rate for upward of two thousand 
 years. The Emperor Wu Ti of the Han dynasty was 
 presented by his courtiers with a number of foreign seed- 
 lings for his garden; the belles lettres of all the great 
 dynasties abound in allusions, poetical and otherwise, to 
 the beauty of its flowers, while histories record the fact 
 that peach-trees or their fruit formed part of the tribute 
 
THE PEACH AND ITS LEGENDS. 147 
 
 brought to the capital of China by ambassadors from, 
 abroad. It would be deemed curious by those who have 
 studied native literature and systems of thought if the 
 peach had not been laid under contribution by the poets 
 and mystics of the country. As a fact, it plays a promi- 
 nent part in both poetry and philosophy. By some writers 
 it is regarded as an emblem of longevity and marriage. 
 Of course this does not mean that it is the only emblem 
 of either which exists. Longevity is also symbolised 
 by the stork, and conjugal harmony by the music of 
 lutes and bells, the strings of a guitar, and other figures 
 of a like fanciful description. It is the well-known Ode 
 on the Princess's Marriage in the Book of Poetry, accord- 
 ing to Dr. Legge's translation, which seems to have origi- 
 nated the metaphor that has been so great a favourite 
 ever since : 
 
 " Graceful and young the peach- tree stands ; 
 
 How rich its flowers, all gleaming bright ; 
 This bride to her new home repairs ; 
 Chamber and house she'll order right." 
 
 The Taoists, too, attribute occult virtues to the peach. 
 Mr. Mayers, quoting from the Huang Ti Shu, or books of 
 the imperial magician known as the Yellow Emperor, him- 
 self a disciple of the still more mystical Kuang Ch'eng-tzu, 
 tells us that on one occasion two brothers, named respec- 
 tively T'u Yu and Yu Liu, who had power over disem- 
 bodied spirits, passed the ghostly legions in review beneath 
 a peach-tree, and having bound all those who worked evil 
 against mankind with scarlet withes, threw them as food to 
 tigers. In memory of this it was customary for officials 
 on the last day of the year to have figures cut in peach- 
 wood mounted upon reeds, and to paint the likeness of a 
 
148 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 tiger upon the doorway as a talisman. At present, adds 
 Mr. Mayers, the names of the two brothers are pasted on 
 the entrance-doors of Chinese houses on New- Year's Eve, 
 to guard the dwelling from harm. Peaches, too, figure 
 largely in Chinese fairy tales and mythology, and formed 
 part" of the banquet prepared by the Eoyal Mother of the 
 West when she paid a visit to the Emperor Cheng, better 
 known as Shih Huang Ti ; while a peach-garden was the 
 scene of one of the most celebrated events in Chinese 
 history, when the Oath of Brotherhood was taken between 
 the three heroes who played so important a part in the 
 historical romance of the "Three Kingdoms." There are 
 many other interesting details connected with the peach- 
 tree in Chinese literature, but we have no space to 
 enlarge upon them. Some pundits aver that, properly 
 speaking, the peach is an emblem, not of longevity, but 
 of death ; while Western theorists have attempted to con- 
 nect it with the Tree of the Knowledge of Good and Evil, 
 whose fair fruit presented so fatal a temptation to our 
 mother Eve. It seems, however, certain that, according 
 to ancient writers, peaches were not admissible in sacri- 
 fice, that those with double kernels were a mysterious 
 but unfailing poison, and that the premature fructifica- 
 tion of one species of peach-tree was a harbinger of 
 national calamity. All this may be very interesting, but 
 it is not practical. We will conclude with two facts 
 which have the merit of being both. The best manure 
 for peach-trees, according to Chinese horticulturists, is 
 snow ; and a cold decoction of pig's-head, poured about 
 the roots and into the trunk itself, is a sure remedy for 
 the insects which prey upon it. 
 
C H9 ) 
 
 CHAPTEE XIY. 
 TREE AND SERPENT WORSHIP. 
 
 IN spite of the many praises that have been lavished 
 upon the Chinese for the comparative purity of their 
 religions, it is nevertheless a fact that some of the lowest 
 forms of superstition are to be found in Chinese popular 
 worship. In saying this we do no injustice to the higher 
 developments of the various national religions. We are 
 not unmindful of the pristine monotheistic worship which 
 prevailed in China centuries before Confucianism was 
 known. We do not refer to the Worship of Ancestors, 
 the belief in Feng-shui, or even the baser developments 
 of the systems of Buddhism and Tao. But we presume 
 that in every country there may be found those who, 
 irrespective of the religion they profess, have hewn out 
 of their individual consciousness ideas unrecognised by 
 their own sacred books, and adopted as objects of worship 
 things which were never contemplated as such by the 
 framers of the religion in question. We have known, 
 for instance, of an Irish Catholic servant being found in 
 the kitchen, on her knees, worshipping the moon; and 
 not the bitterest Protestant will venture to affirm that 
 Popery even in its extremest forms has any room in its 
 pantheon for the lunar goddess. And so in China ; 
 here, irrespective even of that form of Nature-worship of 
 
150 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 which we find traces in every issue of the Peking Gazette, 
 where sacrifices are ordered to the Spirits of the Hills 
 and Woods, and which may be found in the very earliest 
 records of the Chinese, still exists an active, though quite 
 unauthorised, system of adoration, the objects of which 
 are, manifold and indiscriminate. For instance, tree- 
 worship may be found in China, as distinct in its char- 
 acter as that which existed in the olden days of Britain, 
 when the chief Druid cut the sacred mistletoe from the 
 hoary oak with a golden sickle. The favourite deity, or 
 numen, of this worship is identified with the banyan-tree 
 or sung shu, and his title is the Banyan Prince. It is 
 affirmed that age has much to do with the divinity or 
 " spiritual efficacy," to use the Chinese term, of this noble 
 tree. The older it grows, the more it increases in 
 spirituality, and the greater honour is paid to it. The 
 chief seat of its worship is said to be Amoy, and some 
 doubt exists whether it is worshipped in any other place. 
 The peach-tree, again, is held in considerable veneration, 
 it having been asserted that no Chinese will venture to 
 burn its wood, lest the spirit which inhabits it should 
 visit his displeasure upon them by an attack of madness. 
 This tree, as we have already seen, is regarded as the 
 symbol of longevity and marriage bliss. It occupies 
 a prominent position in the mysticism of the Taoists, 
 and the Fairy Mother of the West is said to have had 
 one remarkable specimen in her garden which bore 
 once only in three thousand years. Another tree which 
 is superstitiously esteemed in China is that called the 
 wu-tung shu, identified by Williams with the Elaococca, 
 verrucosa. This is said to occupy a position in this 
 land analogous to that of the oak in England. It is 
 
TREE AND SERPENT WORSHIP. 151 
 
 the national tree of China; it is much admired for 
 its stately appearance, as well as for the lightness, 
 durability, and fineness of its wood, and venerated as 
 being the chosen roosting - place of the mysterious 
 phoenix or feng huang, whenever that august bird con- 
 descends to pay a visit to the country. It is common 
 enough in Japan, where its wood is used for boxes. But 
 trees are not the only objects of this quasi- worship. 
 Serpents are held sacred too, and are connected in the 
 Chinese mind with the famous deity known as Hsiian 
 T'ien Shang Ti, or Supreme Euler of the Sombre Heavens, 
 who is generally represented as using one as a footstool. 
 It is not more than twelve years ago that Li Hung-chang 
 himself fell prostrate before an insignificant water-snake, 
 beseeching it to intercede with the great Eiver Dragon to 
 prevent another overflow of the Yellow Eiver. " Five 
 serpents," wrote an observer, about the same time that 
 this truly pitiable spectacle took place, "of very large 
 dimensions, such as are found sometimes among the 
 mountains, and which are said to be over a thousand 
 years old, are worshipped in Fukien with very great 
 reverence. These are believed to have the power of 
 transforming themselves into human shape when they 
 have some fell purpose to execute on man. I have 
 known a case where thousands of men and women have 
 gathered round a serpent that had been killed by the 
 roadside, and have worshipped it for nearly a month. 
 The worship stopped only when it was found that the 
 report of its efficacy to heal disease, &c., was untrue." 
 Tortoises and turtles also enjoy an amount of reverence 
 above most other crawling things ; indeed, tortoise-wor- 
 ship may be said to have a somewhat extensive literature 
 
152 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 of its own, and dates back as far as 2900 years before 
 the Christian era. Hedgehogs, too, have a faint aroma 
 of sanctity about them, though we never heard that 
 porcupines were similarly favoured ; while even rats and 
 mice are regarded with more reverence than they deserve 
 by a few misguided polytheists. We confess to some 
 feeling of surprise at having been assured that the 
 members of that most respectable sect of native teetotal- 
 lers, the Tsai-li Hui, or Fellowship of Eeason, are addicted 
 to these foolish forms of worship. There is no doubt 
 that the Fellowship has decidedly degenerated during the 
 last few years, both in ethical purity and reputation ; but 
 it is to be hoped that a veneration for vermin is not 
 reckoned among the signs of its decadence. Perhaps the 
 most dreaded of the brute-deities in China is the fox, 
 which has the power of transforming itself into the like- 
 ness of a beautiful woman, and so deceiving the unwary. 
 This superstition is probably universal, and was made 
 use of in the Peking Gazette about a year ago in order to 
 screen some faithless eunuchs suspected of complicity in 
 stealing certain objects of value from the imperial palace. 
 Fox-myths, in fact, are to be found well-nigh the whole 
 world over, and nowhere are they so deeply rooted in the 
 minds of the people as in China and Japan. It is the 
 favourite plea of some gay Lothario who has not come 
 home over-night, and presents himself haggard and pale 
 the following day to his anxious family, that he was un- 
 lucky enough on his way home the previous evening to 
 meet and be deluded by a " fox." 
 
( 153 ) 
 
 CHAPTEK XV. 
 THE SOPHISTS OF CHINA. 
 
 THE philosophers of Greece and the philosophers of 
 China are all more or less familiar even to those whose 
 reading on such subjects is superficial. Everybody of 
 ordinary education knows something, at any rate, of 
 Socrates, Plato, and Aristotle ; and most people, at all 
 events in China, have a rough acquaintance with the 
 names of Confucius, Mencius, and Lao-tzu. But while 
 the great teachers who have founded schools of thought 
 have now a world-wide fame, the empirics who opposed 
 them in their day have fallen into something very much 
 like oblivion. And yet the Sophists did good service. 
 Superficial prattlers though they were, confessedly arguing 
 for the mere love of argument, and playing with logic 
 much as a clever conjurer plays with peas and thimbles, 
 it cannot be denied that they encouraged the exercise of 
 independent thought, and afforded considerable assistance 
 in bringing the art of ratiocination to perfection. Their 
 very sophisms afforded material for true philosophers to 
 work upon, and the exposure of their clever fallacies 
 was a favourite and by no means unproductive pastime 
 even among those whose object was more to discover 
 truth than to juggle successfully with words. A study of 
 Plato's Dialogues is all that is necessary to prove the 
 
154 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 justice of this assertion, for it is to Sophists that we owe 
 some of the finest exhibitions of dialectical skill that the 
 Greek philosophers have bequeathed to us. 
 
 Now, just as there were Sophists during the golden 
 age of philosophy in Greece, so were there Sophists, or 
 " garrulous quibblers," as the Chinese call them, during 
 the golden age of philosophy in China. And, as we 
 shall prove, the two classes of men bore a very striking 
 family resemblance to each other, even to the point of 
 advancing almost the same theories and attempting to 
 prove the same paradoxes. Most of our readers are no 
 doubt familiar with the famous fallacies which the Greek 
 Sophists loved to fabricate. " That is my dog. That 
 dog is a father. Therefore, that dog is my father." " If, 
 when you speak the truth, you say you lie, you lie ; but 
 you say you lie when you speak the truth ; therefore 
 in speaking the truth you lie." " Bread is better than 
 nothing. Nothing is better than Elysium. Therefore 
 bread is better than Elysium." Such were the word- 
 quibbles in the production of which the sophistical quacks 
 of Greece delighted about the time of Socrates ; and when 
 we turn to the corresponding period in China we find 
 very much the same phenomenon existing here. There 
 was one very famous Sophist named Hui Shih, who is 
 attacked in a spirited and lively style by Chuang-tzii, 
 himself regarded as a Sophist by the orthodox followers 
 of Confucius. " The works of Hui Shih," says his critic, 
 " are numerous and extensive ; he has published a great 
 collection of books. But his doctrines are unpractical 
 and contradictory, and his words do not hit the mark ; 
 he says just what comes uppermost, without regard to 
 accuracy, affirming that that which is unsurpassably 
 
THE SOPHISTS OF CHINA. 155 
 
 great, and outside which there is nothing, is the Great 
 Unit; and that that which is infinitesimally small, and 
 inside which there is nothing, is the Atom. He says 
 that the whole universe may be filled with matter even 
 though there be no foundation for anything to rest 
 upon ; that heaven is no higher than the earth ; that a 
 mountain is as level as a pool ; that sunset is the same 
 as the meridian, in that one is the result of the other ; 
 that life comes from death, and death from life ; that 
 general resemblance is different from resemblance in 
 details, and that this detailed resemblance should there- 
 fore be called a difference, while the final resemblances 
 and differences in the universe only amount to saying 
 that the differences are less than the resemblances." Hui 
 Shih is said to have looked upon all this as a very fine 
 performance, about which all his fellow-Sophists delighted 
 to talk and argue. These men would undertake to prove 
 a variety of absurdities for instance, that there is no 
 heat in fire ; that the eye does not see ; that a wheel 
 does not triturate the ground ; that when you have arrived 
 at the farthest extreme there is nothing to prevent your 
 going farther still ; that there is hair upon an egg ; that 
 if the half of a stick a foot long be cut off every day, 
 it will take ten thousand generations till there is nothing 
 left. Chuang-tzii condemns all this as so much foolish, 
 wordy babble, saying that the Sophists would argue with 
 each other in a circle ceaselessly, puzzling people's minds 
 to no purpose, and simply bent on showing off their own 
 cleverness in disputation. His criticism on the arch- 
 Sophist Hui Shih is dignified and to the point. "He 
 talks away about everything without reflecting ; the 
 more he talks the farther he is from finishing. If he 
 
156 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 were to confine his attention to one thing only, it would 
 be well enough ; then he might be said, by his additional 
 reverence for truth, to have almost attained to it. But 
 the man is incapable of thus setting his mind at rest ; 
 he diffuses his mental powers abroad over everything 
 without getting any satisfaction ; he just acquires a re- 
 putation for controversial skill, and nothing more. Alas 
 for the talents of Hui Shih ! He employs them lavishly 
 enough, yet reaps no advantage; he pries into everything, 
 but never thinks of penetrating to the root of anything ; 
 he is like a body which runs after its own shadow in 
 hopes to catch it up and stop it." It is difficult to realise 
 that there used actually to be men in this stolid, conserva- 
 tive country, this stronghold of platitudinarian orthodoxy, 
 to whom such a description was applicable. Yet here 
 is the proof of it ; and not only were their methods analo- 
 gous to those of the Greek Sophists, but the theories they 
 advanced were very similar too. The arguments of the 
 Sophist Gorgias on the mysteries of existence remind one 
 very curiously of the speculations which Chuang-tzii puts 
 into the mouth of the God of the Northern Sea. The 
 aim of Gorgias is to prove that nothing exists ; that if 
 anything does exist, it cannot be an object of know- 
 ledge; and that if even anything exists and can be known, 
 it cannot be imparted to others. If anything is, says 
 Gorgias, as quoted by Sextus Empiricus, it must be either 
 being or non-being, or even at one and the same time 
 both being and non-being. All these cases are impos- 
 sible; for a non-being cannot be, because it is the opposite 
 of being ; and therefore, if the latter is, the former cannot 
 be ; because if it were, it must be at the same time being 
 and non-being. Chuang-tzu's North-Sea God is similarly 
 
THE SOPHISTS OF CHINA. 157 
 
 paradoxical and abstruse. " What is said to exist," he 
 argues, " is so spoken of because it does exist ; and, if so, 
 there ' is nothing in the universe that does not exist. 
 Similarly, what is said not to exist is so spoken of because 
 it does not exist; and, if so, there is nothing in the 
 universe which is not non-existent." This follows close 
 upon the enunciation of a theory which is not without 
 its bearing upon both speculative and practical mathe- 
 matics. The argument is, briefly, as follows: " Subtlety 
 is the occult part of the minute. Be a thing subtle 
 or gross, it seems to me that it must have a form. A 
 formless or unsubstantial thing cannot be distinguished 
 as gross or subtle, discriminate as minutely as you will. 
 What can be spoken of is the gross or palpable part of 
 an entity ; what can be imagined only is its subtle part 
 or essence ; but I take it that what is neither gross nor 
 subtle can neither be talked of nor imagined." Some 
 time ago there died, at Peking, the greatest Chinese 
 mathematician of the present century. His name was 
 Li Shan-Ian, and he was Professor of Mathematics at 
 the T'ung Wen Kuan. But he differed from the mathe- 
 maticians of Europe in this respect, that he denied the 
 non-existence of a point. A point, said Professor Li, is 
 an infinitesimally small cube ; and in saying so he only 
 reproduced the theories put into the mouth of the so- 
 phistical God of the Northern Sea, two thousand years 
 ago, by Chuang-tzii. 
 
( 158 ) 
 
 CHAPTER XVI. 
 PORTENTS. 
 
 THE prevalent belief in China respecting the connection 
 between physical phenomena and political events has 
 been productive of at any rate one good result. It has 
 induced the Chinese to keep rigid and, in a measure, 
 accurate records of all events of a striking nature in both 
 astronomy and meteorology, and these cannot but be of 
 value to historians and scientific men alike. If a comet 
 is said to have appeared on a certain day in a certain 
 portion of the heavens, a simple astronomical calculation 
 will at once guide the student of Chinese history to the 
 discovery of some important date which may give the 
 required clue to many a disputed point in the science 
 of chronology. Similarly the record of- geological up- 
 heavals, overflowings of the Yellow Eiver or the Yang- 
 tzii, and such-like disturbances, places a valuable key 
 in the hands of those who study the land of China from 
 a physical or scientific standpoint. It may be left to 
 curious and speculative minds to range through the dim 
 corridors of Chinese history and try to find the corre- 
 sponding political event of which the physical occurrence 
 was supposed to be the portent. Such a compilation 
 would be more interesting, perhaps, than useful ; in any 
 case, the task does not come within our province. Let 
 
PORTENTS. 159 
 
 us content ourselves with recapitulating some of the more 
 important natural events that have occurred in China 
 during the past two thousand years. Many of these ap- 
 pear at first sight to partake of the apocryphal ; but there 
 is no doubt that much that appeared miraculous, and 
 therefore portentous, in the days of Chou, Tsin, and Han 
 was explicable enough, had there only been the requisite 
 amount of natural philosophy at hand to bear upon it. 
 For instance, we read of " red rain " having fallen in 
 the neighbourhoods of Nanking and K'ai-fe'ng Fu in the 
 years 300 and 1336 A.D., when the Western Tsin and 
 Yuen dynasties held sway. The water which fell is 
 said to have stained cloth with the colour of blood ; and 
 even in our own day, some seven or eight years ago, the 
 same phenomenon was reported as having occurred in cer- 
 tain districts of Kiang-si. The explanation of this is 
 probably as simple as that of the red snow mentioned 
 by Aristotle, and observed in recent times in the polar 
 and alpine regions. Black rain as black as ink fell, 
 according to native chroniclers, during the reign of Hung 
 Wu, the first Emperor of the Mings ; and the river 
 Yang-tzu is credited with having suddenly assumed a 
 crimson hue on more than one occasion. These pheno- 
 mena, it must be confessed, are not so easy of explanation. 
 It is possible that they may have grown out of some 
 metaphorical expression too deep to be understanded of 
 the people ; though there is no reason why critics who 
 believe in a similar metamorphosis anciently recorded of 
 the river Nile should hesitate to accept a story which 
 attributes the same marvel to the Yang-tzii. The princi- 
 pal scourges to which China seems to have been subject, 
 
160 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 about which there can be no doubt, are famines, droughts, 
 inundations, and the ravages of insects. These are said 
 to have been of constant and almost regular recurrence. 
 Earthquakes, though apparently not doing any great mis- 
 chief, except in one instance when the marble pillars of 
 the Emperor's palace were thrown down in the reign of 
 Hsiao Wu Ti, of the Eastern Tsin dynasty, appear to have 
 occurred more frequently than is generally supposed to 
 have been the case in China. Far greater are the ravages 
 that have been caused by storms. These have constantly 
 destroyed the crops of entire districts in a few hours, 
 and are described as violent in the extreme, having been 
 frequently accompanied with thunderbolts and showers 
 of destructive hail. Indeed, it seems wonderful that the 
 unfortunate people ever reaped any harvests at all, when 
 we read the list of forces arrayed against them. If there 
 were no inundations, sweeping away the produce of their 
 fields, to say nothing of the houses in which they lived 
 and occasionally the men themselves, there was pretty 
 sure to be a drought ; or if not a drought, a swarm of 
 grasshoppers or of locusts would devastate the plains, 
 selecting, as, with a sort of infernal instinct, such creatures 
 do, the richest and most fertile districts as their prey. 
 The sufferings of the people in such fatal years are 
 said to have reduced them frequently to cannibalism. 
 They preyed upon each other; they fed themselves on 
 corpses. On three occasions an army of rats invaded 
 the country. In one instance these insatiable vermin, 
 travelling from one place to another, attempted a passage 
 of the Wei river, and were fortunately drowned, their 
 carcasses choking up the banks of the stream for several 
 
PORTENTS. 161 
 
 days after their destruction. On the other occasion, 
 however, they were more successful. Myriads of the 
 creatures appeared in the neighbourhood of Nanking 
 from the Hu-kuang provinces. They are said to have 
 crossed the brooks and rivers in their course during the 
 night by making themselves into a moving bridge, each 
 animal seizing the tail of the one in front of him with 
 his teeth, and so swimming across; and on arrival at the 
 other side they threw themselves upon the crops and de- 
 voured them. Another time they effected the passage of 
 the Yellow Kiver. Among the minor plagues of China, 
 in times past, are recorded thick yellow fogs, described in 
 terms that would do full justice to the November fogs in 
 London ; excess of snow in winter ; cold, biting winds in 
 the summer months ; violent gales, sometimes so charged 
 with dust as to render it impossible to distinguish a man 
 two paces off ; hailstones as large as a man's fist ; groan- 
 ings and rumblings underground, and under the waters 
 of the Yellow Eiver ; and an occasional landslip. In the 
 year 5 of Cheng Te of the Ming dynasty we read of a 
 rain of earth, which was no doubt a dust-storm of preter- 
 natural violence, and on various other occasions of the ap- 
 pearance on the ground of dew as sweet as sugar to the 
 taste. Only two years ago we heard of " summer-snow " 
 having fallen near Soochow, and the terror of the people 
 in consequence. It is not often that we hear of pesti- 
 lence, although in the reign of the last Ming Emperors 
 one occurred of such severity that it is said there were 
 not enough survivors to bury the dead, and that a few 
 years earlier the roads were blocked up with corpses ; all 
 of which is no doubt greatly exaggerated. Still, it would 
 
 L 
 
162 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 be difficult to point out which of the Ten Plagues of 
 Egypt has not visited the Chinese, according to their own 
 account, in one form or another, and each such visitation 
 is regarded by them as a separate and distinct indication 
 of the displeasure of Heaven. 
 
163 
 
 CHAPTER XVII. 
 PEA THER-BR USHES. 
 
 THERE is, perhaps, nothing for which an educated Chinese 
 feels such keen appreciation as what is called a ku-tien, 
 or historical allusion, wherever or in whatever shape it 
 may present itself. It would be a mistake to suppose 
 that the ku-tien is only found in literary compositions, 
 although the more elegant and accomplished the writer 
 the more fully adorned will be his essay with references 
 to the events of old as found in the early essayists and 
 poets of China. There are such things as what may be 
 called, without violence to language, embodied Jcu-tiens 
 customs, and even common objects of every-day use or 
 ornament, around which gather literary and historical 
 associations of the highest interest to the scholar. Just 
 as the naturalist may see in the fully developed organ 
 of an animal the evolutionary product of the embryo 
 which existed in that animal's remote ancestor thousands 
 of years ago, so will the Chinese scholar recognise in a 
 fan or trinket the descendant, degenerate enough, per- 
 haps, but still legitimate, of some forgotten progenitor 
 of the past. It needs no unusual erudition even in 
 Western life, for instance, to see in our modern habit 
 of nodding to an acquaintance a relic of the complete 
 .prostrations that were performed in ancient times, or 
 
1 64 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 in the gold-topped cane a civilised form of the ponderous 
 bludgeon once wielded by our forefathers in Scandinavia. 
 Now there is no commoner object in any house in 
 China, foreign or native, than the feather - brush. It 
 is not very ornamental, nor is it so practically useful, 
 perhaps, as the homely cotton duster used by the in- 
 genuous housemaids of England. Its principal value to 
 the Chinese " boy " lies in the fact of its being a regular 
 and unfailing means of squeezing his master to the 
 extent of at least half a dollar or so a month. That, 
 however, by the way. Even when not thus misused, it 
 occupies what may be called a subordinate, if not menial, 
 position in the household. But it has a history an 
 ancestry. There was a time when the feather-brush or 
 its remote progenitor, to speak more accurately had 
 not been put to the base use of dusting furniture in the 
 remarkably imperfect manner practised by the A-choys 
 and A-lings of modern days. It bore a part, and a very 
 honourable part, in the ancient chivalry of China, being 
 no less than a recognised standard for the mustering of 
 soldiers to battle. An allusion is made to it by Chuang- 
 tzu, the St. Paul of Taoism, two hundred years before 
 Christ, who tells us that when the great military leader 
 Sun, standing on an eminence which overlooked the 
 plain, waved on high his plume of feathers, the men of 
 the State of Ying rushed with one accord into the field 
 and put themselves in battle array. It was, in fact, an 
 ancient military signal, and used, perhaps, much as a flag 
 is used to-day, as a sign for mustering ; a bell being 
 struck where now we brandish the flag of truce. There 
 is something strange in the fact of an instrument so 
 honourable being degraded from the battle-field to the 
 
FEATHER-BRUSHES. 165 
 
 boudoir; but the poets of China view the matter hi a 
 vastly different light. It appears to have been a certain 
 Empress who first laid her fair hand upon this old 
 emblem of chivalry, and appropriated it to the use of 
 the " inner chambers ; " and high compliments were paid 
 Her Majesty on the occasion by the carpet-knights and 
 versifiers of the Court. But the task of doing so must 
 have taxed the poetic resources of these gentlemen to 
 no ordinary degree. Truth must out ; and we are bound 
 to confess that this pretty little bit of history is some- 
 what tarnished by the reason assigned for the imperial 
 depredation. The fact seems to be, that the Empress 
 wanted something to switch away the insects which 
 infested her apartments. We must not be too severe 
 upon Her Majesty. Our own kings and archbishops 
 swarmed with vermin centuries after the Chinese Em- 
 press, in desperation, apparently, at the lively condition 
 of her floors, laid hands upon the martial semaphore and 
 turned it into a weapon of defence against the hopping 
 hosts by which the palace was invaded. Then it became 
 a fashionable article of use and ornament, and a lively 
 trade in the feather-brush sprang up, ably fostered by 
 the Government. It was made generally of actual 
 feathers, and this kind was, and is now, used for dust- 
 ing furniture. Other sorts, however, were made of 
 horsehair, and these were often placed in the hands of 
 sick persons to wave about and prevent gnats and mos- 
 quitoes from annoying them as they lay in bed. It is 
 even possible to see people at the present day walking 
 about and laying about them right and left at their 
 minute assailants. The writer once spent some weeks 
 in the monastery of a certain Buddhist priest, a portly, 
 
1 66 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 full-fed abbot, who was never seen without a bright- 
 green horse-tail, which he used constantly to keep his 
 saintly person free from flies. Indeed, the graceful 
 waving and manipulation of a feather-brush or horse- 
 tail is cultivated as an art, and forms part of the stock- 
 in-trade of many a Chinese petit maitre. But the rami- 
 fications of this subject are too numerous to be followed 
 out in detail on the present occasion. We might de- 
 scribe the use to which the instrument is put as a 
 head-dress ; for there are pictures to be seen in which an 
 actual feather-brush is represented as worn on the top 
 of the head, very much in the same way as a soldier 
 wears a plume. The digression, however, would lead 
 to others, and we must forego it. We will only add 
 that the feather-duster has been made of use on seve- 
 ral occasions to point a moral, if not adorn a tale, by 
 Chinese moralists, imperial and other. "The superior 
 man renews himself day by day ; " " The sage incessantly 
 shakes the dust of the world from off him ; " " The purity 
 of the soul can only be preserved by perpetual care ; " 
 such are some of the virtuous if somewhat platitudinarian 
 aphorisms which have been taken from the writings of 
 the ancients, and playfully used by modern essayists to 
 reflect on brooms and feather-brushes all the grace and 
 dignity which cluster round the pages of classic lore. 
 
167 
 
 CHAPTER XVIII. 
 
 THE SEVEN WONDERS OF CORE A. 
 
 THE love of the marvellous, which forms so distinguish- 
 ing a characteristic of all Eastern and a few Western 
 nations, recently led a Japanese editor to regale his 
 readers with a vivid account of the wonders of Corea. 
 We are no longer told of golden sarcophagi and royal 
 tombs bursting with inexhaustible treasures. That fable 
 seems to have died out, and in its place we are assured 
 that Corea is a land where Nature, and not art, has played 
 some of her strangest freaks. The Seven Wonders of the 
 Old World were all the works of men. The Seven Won- 
 ders of Corea are natural or, as we suppose we ought 
 to say, supernatural. It is a beautiful and fertile land, 
 and it would, perhaps, be strange if no myths were 
 found to be associated with the mountains and forests 
 and rivers which diversify its aspect. The graceful super- 
 stitions of classic Greece find but few analogues in the 
 Ear East. There is nothing in the mythology of China 
 to compare with them in point of imagery or aesthetic 
 beauty. The naiads and dryads which played at hide- 
 and-seek amid the bosky dells and woodland scenery of 
 the Peloponnesus may be said to have had a few distant 
 relations in the mythology of Chinese fairy-tales, but the 
 relationship was exceedingly remote. There is not want- 
 ing, however, even there, in those prosaic Eastern lands, 
 
i68 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 much in the way of folk-lore that is worthy of attention, 
 especially when the legends are of such a nature as to 
 attract the traveller, and induce him to visit the scenes 
 of the alleged marvels himself. Briefly, the Seven Won- 
 ders of Corea are as follow. The first is a certain hot 
 mineral spring near a place called Kin-shan-tao, the 
 healing properties of which are believed to be miraculous. 
 There is no necessity to wait until an angel troubles the 
 water. Its virtues are in constant vigour, and so great 
 are they that they have never failed in efficacy within 
 the memory of man. No matter what disease may afflict 
 the patient, a dip in these healing waters will prove as 
 sure a cure as the bath in Jordan did to leprous Naaman. 
 Therefore, the spring is believed to be divine, and is 
 spoken of accordingly. The second wonder is also con- 
 nected with water. There are two springs, situated at a 
 considerable distance from each other in fact, there is 
 almost the breadth of the entire peninsula between them. 
 These have two peculiarities. They are arranged, appa- 
 rently, on the principle of the " little-man-and-his-wife " 
 of those cottage barometers which are still seen in primi- 
 tive parts of England. When one is in, the other goes 
 out ; or, in plainer words, when one is full, the other is 
 empty ; and the Coreans seem to believe that, somewhere 
 deep in the bowels of the earth, there is a mysterious 
 tide, which ebbs and flows with marvellous rapidity 
 at stated intervals of time, filling one spring while it 
 empties the other. But the strangest part of the phe- 
 nomenon is, that the water is so strongly sweet that 
 whatever is cooked in it, no matter how bad it may be 
 of itself, immediately acquires a most delicious taste. 
 The third is called Cold- wind Cavern. This is a cave 
 
THE SEVEN WONDERS OF CORE A. 169 
 
 somewhere in the mountains, in which a mysterious wind 
 blows perpetually a wind so cold as to pierce to the 
 very bones, and so strong that the most powerful man is 
 unable to stand against it. There is something like this 
 to be found in the Western Hills near Peking. Among 
 the ruins of an old temple on the hillside there is a 
 little cave, quite open to the air, and at the farther end 
 of it a hole, opening apparently into the earth, up which 
 rushes a strong blast of cold wind. The entire cave is 
 several degrees colder than the surrounding atmosphere, 
 and the line which divides the two temperatures is very 
 precisely denned. The fourth wonder of Corea is the 
 Ineradicable Forest. This is a large grove of pine- 
 trees, which sprout again directly they are cut down. 
 It matters not what injury is done to the root ; the tree 
 may be hacked to pieces or burnt with fire nothing 
 will avail to destroy it, but up it will sprout again in no 
 time, like a phoenix from its own ashes. The fifth won- 
 der is more wonderful still. This is the Floating Stone, 
 and a temple has been reared in its honour, called the 
 Fou Shih Miao. In front of the temple stands, or 
 appears to stand, the extraordinary stone. It is of great 
 bulk, and a sort of irregular cube in shape. To all 
 appearance it is resting on the ground, and perfectly 
 free from all supports on any side. But if two men, 
 standing at opposite ends of it, hold each the opposite 
 ends of a thread, they will find themselves able to pass 
 the thread wider the stone without encountering any ob- 
 stacle ! In other words, the stone is actually hovering a 
 little way above the earth, and the miracle can be tested 
 in the way described by anybody who cares to pay the 
 priest a trifling sum for the privilege of doing so. The 
 
170 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 sixth wonder also consists of a stone, but a stone of a 
 more practically useful nature. It is called the Warm 
 Eock very flat and smooth, and forms the summit of a 
 hill upon which there is a pavilion or kiosque for the 
 benefit of travellers. Here they may rest and pass the 
 night. However cold the weather may be, there is no 
 stove, nor any need for one ; the stone on which the rest- 
 house stands diffuses its wonderful and benign warmth 
 through every room in it, and the poorest may bask in 
 its comfort. About the seventh wonder we believe that 
 some slight uncertainty exists. There are two objects 
 which are both entitled to the honour. One is simply a 
 relic of Sakya " Ju-lai " the Buddha who thus comes 
 in the form of a small chest or case of exquisitely fine 
 workmanship. This is to be seen in a temple somewhere 
 near the sea. The other is far more extraordinary, and 
 we think there should not be a doubt of its claim to 
 " wonder "-ship. It is a drop of the sweat of Buddha. 
 Around the large temple where it is enshrined, for thirty 
 paces square, not a blade of grass will grow ; there are 
 no trees, no flowers ; the very birds and animals desert 
 it, instinctively recoiling from profaning with their foot- 
 falls a plot of ground so holy. The association of ideas 
 is not particularly happy, for the more natural impres- 
 sion would be that the presence of a relic of so benign a 
 personage would have had a genial and fertilising effect, 
 and instead of a bare blank patch we should have looked 
 for a lovely oasis, gay with lotuses and summer flowers, 
 and full of the song and gambols of those innocent crea- 
 tures, the protection of whose helplessness forms so dis- 
 tinctive a feature of the gentle teachings of Ju-lai. 
 
CHAPTER XIX. 
 
 CHINA'S GREATEST TYRANT. 
 
 CHINA may justly be said, in many ways, to be the 
 country of pretensions. There are few things in which 
 the Chinese do not claim pre-eminence, and it is this 
 habit of self-complacency which renders them so very 
 much averse to being enlightened on those points on 
 which they habitually are found wanting. The belief in 
 their own infallibility cannot but be a standing obstacle 
 to the progress of the people in all departments where 
 it prevails, and the difficulty of getting a Chinaman to 
 acknowledge that he is beaten in an argument is but 
 another phase of the same phenomenon. It is a suffi- 
 cient answer, for him, that, however useless or hurtful a 
 given practice may be, it is the " custom " of the country ; 
 and the belief that all the customs which have descended 
 from generation to generation are, for that very reason, 
 incapable of improvement, renders him a very hopeless 
 subject to deal with. 
 
 A very few illustrations will, we think, suffice to prove 
 the justice of this remark. In no country, for instance, 
 are morals more highly esteemed as a basis of public 
 administration and private conduct. Nothing could be 
 more unexceptionable than the theories on which the 
 government of the country is professedly carried on. 
 
172 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 Foreign writers have over and over again applauded the 
 Chinese for resting all their rules of life on right reason, 
 and bringing to the test of principle, rather than to that 
 of material welfare or advantage, their general policy of 
 action. In spite of this, China is one of the most miser- 
 ably misgoverned countries in the whole world. There 
 is, perhaps, no place where peculation is rifer, or more 
 unblushingly carried on. Considering, for instance, the 
 unrivalled estimation in which literature and education 
 are held by both governors and governed, it is astounding 
 to read in the official gazette the gross impositions which 
 are practised every year at the public examinations. 
 Then the innocent are being constantly plundered by the 
 rich and powerful, and although false accusations, made 
 with a view to extorting money, do sometimes recoil 
 upon the guilty parties, it too often happens that the 
 only recompense received by the victim takes the form 
 of an honourable burial for his corpse. The high position 
 accorded to agriculture in China might naturally lead 
 us to look for corresponding results in the fruits and 
 vegetables that are cultivated, and to some sound prin- 
 ciples as actuating the Chinese farmer or market-gardener 
 in his work. But what is the state of matters here ? 
 China scarcely produces a fruit worth eating. The 
 apples are soft and woolly, the pears not nearly so 
 toothsome as a good turnip, the peaches are full of 
 worms, and all, fruits and vegetables alike, are inferior, 
 tasteless, and poor. The Chinese labourer has no idea 
 of manipulating the ground. He contents himself with 
 scratching its surface, and then deluges it with liquid 
 manure. Of what may be called agricultural chemistry 
 he never heard ; still, he fancies that he has no more to 
 
CHINA'S GREATEST TYRANT. 173 
 
 learn, for has not the soil of China been dealt with in the 
 self -same manner for centuries, and could he be so unfilial 
 as to improve upon the methods of his forefathers ? The 
 Chinese have acquired some celebrity in point of manual 
 skill. They will carve wonderful balls of ivory one 
 inside the other, and expend no small amount of time and 
 ingenuity in the production of articles of taste. But is 
 there a locksmith in China who can pick a lock without 
 spoiling it, or make the commonest appliance in wood 
 or metal which shall compare with the work of a European 
 artificer, or do what it is intended to do ? It seems that 
 the farther we go in our observation of Chinese capabilities, 
 in whatsoever direction, the more essentially inferior we 
 find them. The fact is, that, having reached a certain 
 stage of development, the Chinese have rested content, 
 and have never progressed since. If we accept Mr. 
 Herbert Spencer's definition of Progress, that it is the 
 evolution of the heterogeneous from the homogeneous, we 
 must conclude that the Chinese have no experience of 
 progress themselves at all. , Their thought, as a nation, 
 is essentially homogeneous. The slightest divergence 
 towards the heterogeneous is shunned and execrated as 
 incipient heresy. They never ask the why or the where- 
 fore of a fact ; suffice it for them that such a thing 
 exists that such a custom is followed, such a theory 
 held and it would never occur to a Chinese to inquire 
 into the reason of it, or to test its truth. Innovations 
 are regarded with suspicion almost amounting to horror ; 
 and no arguments have any force to a Chinese mind in 
 proving the elementary and insufficient nature of the 
 methods so long in vogue. It is, indeed, undeniable that 
 the Chinese are bound hand and foot by custom. This is 
 
174 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 often amusingly exemplified in little every-day matters. 
 A high military mandarin, handsomely apparelled, comes 
 riding by on a filthy, spavined little horse that was never 
 combed, perhaps, since it was foaled. To the natural 
 question of a foreigner, "Why don't you groom your 
 horses ? " the reply comes, prompt and conclusive, " It 
 is not our custom." Tell a farmer how he may render a 
 naturally unfruitful soil fertile, or improve the flavour of 
 his fruits, or achieve greater results at the cost of less 
 labour by the use of finer implements ; he will only stare, 
 and tell you it is not their "custom." Ask a school- 
 master why he forces tiny children to learn by rote a 
 number of abstruse books he does not pretend to under- 
 stand himself, and why he does not explain those which 
 are capable of explanation ; whether he does not think a 
 child would be more benefited by learning something of 
 the world in which he lives than by gabbling over the 
 meaningless formulce of the Yih Cking, and be better 
 fitted for the business of life by a little knowledge of 
 arithmetic than by a parrot-familiarity with the conver- 
 sations between Mencius and King Hui of Liang; he 
 will raise his eyebrows in amazement, and contemptuously 
 reply that such is not their " custom." No real progress 
 can result from such petrifaction of the intellect ; a fossil 
 cannot grow. And the disease, as we have pointed out, 
 exists in every department of life : in education, in govern- 
 ment, in mechanics, in agriculture, in society. It will cost 
 a mighty effort to free the Chinese from these bonds and 
 ligatures, which have held them in durance vile so long. 
 Naturally utilitarian, they seem to have been despoiled of 
 all power of putting their utilitarianism into practice, and 
 to fall back, in a shiftless way, upon " custom " as their 
 
CHINA'S GREATEST TYRANT. 175 
 
 final court of appeal in everything. There is a movement 
 now, as we all know ; but at present it is confined to a 
 very few persons who have had the benefit of foreign 
 intercourse and education, and it will be long before it 
 spreads over the masses in the interior of China. 
 
CHAPTEE XX. 
 
 THE FLOWER -FAIRIES: A TAOIST FAIRY-TALE. 
 
 " At close of day my cottage-door 
 
 Is barred by the wind and rain ; 
 The blossoms fall in a crimson shower 
 No denizens of my maiden bower 
 
 But willow-leaves, remain ; 
 In sweet disorder they lie strewed, 
 
 While zephyrs and breezes toss ; 
 And never shall gardener's besom rude 
 Among their rosy ranks intrude, 
 
 As they lie on the verdant moss." 
 
 INTRODUCTION. 
 
 ACCORDING to a certain delightful Chinese story-book, 
 called Rare Events in Ancient and Modern Times, 
 which has afforded us many a pleasant hour of relaxa- 
 tion in the midst of graver studies, there flourished, in 
 the T'ang dynasty, a retired scholar whose name was 
 Ch'ui Hsuan-wei. He was one of those amiable recluses 
 who, though professedly misanthropic, are by no means 
 averse to such pleasures as appeal to their peculiar tastes 
 an Epicurean, if you will, certainly not a Stoic, but 
 a man who, keeping aloof from the madding crowd, 
 sought no other companionship than that of his books 
 and flowers. He was never married ; the presence of 
 another human creature would have taken the edge off the 
 exquisite flavour of his enjoyments. Even his servants 
 
THE FLOWER-FAIRIES. 177 
 
 lived outside, and no one was admitted on any pretext 
 but that of urgent business. He loved to pore over 
 those deep, bold volumes of Taoist philosophy which Lao- 
 tzu, Chuang-tzu, and the other masters of that school 
 have bequeathed to an ungrateful posterity, and which 
 are now regarded by the bigoted Confucianists as the 
 embodiments of all that is heterodox and wrong; but 
 his dearest pleasure was in the cultivation of his magni- 
 ficent garden, to the laying out of which he had devoted 
 thirty years of his voluptuous but innocent existence. 
 His mansion stood surrounded by flowers by a splen- 
 did wilderness of flowers gleaming with all those gor- 
 geous colours which only skilful culture can produce, 
 and flourishing on all sides with a luxuriance past con- 
 ception. In this floral paradise he reigned alone and 
 supreme. He tended his precious flowers with the soli- 
 citude of a nurse and the homage of a devotee ; while 
 the only sorrows that ever reached him were such as 
 resulted from the blighting of a geranium or the death of 
 a favourite rose. 
 
 Having lived for many years in this state of philo- 
 sophic indolence which is extolled by Taoist writers as 
 the summit of all obtainable happiness and wisdom 
 an event occurred which seriously interrupted the noise- 
 less tenor of his way. It was " blue night." The moon 
 shone with unexampled splendour, pouring its silvery 
 effulgence over the garden, and spiritualising every twig 
 and leaf with liquid lustre. Absolute quiet reigned in 
 the little paradise ; not a breath of air was heard ; and 
 the philosopher was utterly unable to tear himself away 
 from the bewitching influences around him. As he stood, 
 silent and absorbed, a shadow seemed to flit among the 
 
 M 
 
178 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 flowers. It was a bluish shadow, and it appeared to be 
 advancing stealthily, as if afraid of being seen. The 
 philosopher strained his eyes and rubbed them, to make 
 sure that it was not a dream. Suddenly the figure of a 
 woman, dressed in a long robe of pale blue, emerged 
 from among the flowery thicket, and moved slowly 
 towards him. By this time the good man was transfixed 
 to the spot with awe. Collecting his senses as best he 
 could, he gasped out an inquiry as to who his mysterious 
 visitor was ; but still on she carne, silently and noise- 
 lessly, saluting him courteously with her graceful head 
 as she approached. 
 
 " Who are you ? " burst out the philosopher at last. 
 The spell was broken, and he was himself again. 
 
 " My dwelling is not very far from yours," replied the 
 Lady of the Azure Kobe, opening a pair of vermilion 
 lips and disclosing two rows of teeth as white and glis- 
 tening as jade. " As I was passing on with my atten- 
 dants to visit a relative, I felt a longing to rest a while in 
 this beautiful garden of yours ; but," added the maiden 
 demurely, " I did not feel quite sure whether you would 
 permit me to do so." 
 
 Hsuan-wei thought that it was altogether the most 
 extraordinary thing that had ever happened to him; but 
 such was the fascination of his visitor that he consented 
 with delight. The princess for such she seemed to be 
 overwhelmed him with thanks and retired ; and in a 
 few minutes returned, bringing with her a bevy of the 
 loveliest girls that ever blessed the eyes of sinful man. 
 The philosopher looked attentively at them in the pale, 
 bright moonlight. Some were carrying flowers, others 
 willow-boughs; all were of the most exquisite and seduc- 
 
THE FLOWER-FAIRIES. 179 
 
 tive beauty, and of surpassingly voluptuous grace; but 
 no two were in any way alike. On they trooped, filling 
 the moonlit garden with fair forms ; while the bewil- 
 dered recluse gazed wonderingly at the strange scene, 
 marvelling within himself whence they had all come. 
 At last he recollected himself sufficiently to invite them 
 to enter his pavilion ; and when they were all seated he 
 found that he could restrain his curiosity no longer. 
 
 " Ladies," he said, " I cannot express rny delight at 
 your arrival, unexpected as it is; but I do beg you to 
 tell me at least what your names are, and what relative 
 it is that you are in search of, that you have suddenly 
 invaded my poor domains with your bright presences in 
 the very dead of night." 
 
 Then arose a maiden in a green robe, and announced 
 that her name was Aspen. Pointing to one in a white 
 robe, " And hers," she said, " is Plum ; the one in a 
 purple garment is named Peach ; " and so she went on, 
 presenting them one after another, till she came to a 
 little girl in a crimson robe, whose name, she said, was 
 Pomegranate. " But although we have all different 
 names," added the maiden, " we are all sisters, and all 
 live together. Now the Lady Wind, who is our mater- 
 nal aunt eighteen times removed, said some days ago 
 that she was coming to visit us; but she has never done 
 so ; and as the moon is unusually brilliant to-night, we 
 sisters are going to visit her instead. So we thought 
 that, as you have always been such a dear friend and 
 protector to us, we should like to pay you a call on our 
 way ; and here we are, you see ! " 
 
 Hsuan-wei was just about to make a suitable reply 
 when in came the Lady of the Azure Kobe, and 
 
i8o LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 announced the arrival of the Lady Wind. This caused a 
 tremendous flutter among the girls, who all hastened out 
 to welcome her. The philosopher stepped on one side, 
 where he could peep at what was going on without being 
 seen. When the ladies of the many-tinted robes had all 
 made their obeisance, one of them said 
 
 "We were just on the way to visit you, but this 
 kind host detained us " which was a very artful way of 
 putting it. " We never thought you were so near at 
 hand. However, we have met, and that is the purpose 
 we both had." 
 
 " I have been coming to see you for a long while," 
 replied the Lady Wind, " but I have had a great deal to 
 do lately. This is the first time I have had any leisure 
 at all, and you see that I have come at once." 
 
 " It is a clear and glorious night," rejoined the girl ; 
 " stay and rest with us a while, and we will keep your 
 birthday." Then, turning to the Lady of the Azure 
 Eobe, she begged her to procure some wine. 
 
 " But may we stay in this place ? " inquired the Lady 
 Wind. 
 
 " Why not ? " replied the lady who had introduced 
 herself by the name of Aspen. " The owner is a kind 
 and worthy man, and the place itself is charming." 
 
 " But where is the owner ? " asked the new arrival. 
 
 Then Hsuan-wei started out of his hiding-place, and, 
 lifting his eyes, beheld the Lady Wind. Her form was 
 graceful, and had a certain gauzy, floating appearance, 
 like a gossamer; but her words were cold, like the 
 breath that plays among the leaves of a forest ; and 
 when Hsuan-wei stood near her a chill struck him to 
 the bone, so that he shivered from head to foot. How- 
 
THE FLOWER-FAIRIES. 181 
 
 ever, he invited her into the pavilion, where the atten- 
 dant sylphs had set out materials for an exquisite repast. 
 He placed the Lady Wind in the seat of honour, and all 
 the others took their ranks in order. In a twinkling 
 the table was covered with delicious viands and jars 
 of fragrant wine as luscious as the purest honey. The 
 moon increased in splendour, till the room was as bright 
 as day ; rich perfumes rose into the air, sweet and heavy, 
 permeating the persons of the revellers ; host and guests 
 drank to each other repeatedly; cups and goblets were 
 mixed together on the table, presenting a scene of most 
 luxurious confusion. At last, when the fumes of the 
 wine were beginning to take effect, a sylph in a red robe 
 filled a huge goblet to the brim and presented it to the 
 Lady Wind, saying, " I have a song to sing to you." 
 Upon which she broke forth as follows : 
 
 " The gauzy robe, worn carelessly, 
 
 Displays the charms within, 
 Pink as cosmetic's artful dye 
 
 On lip and cheek and chin ; 
 But ah ! the bloom will fade away, 
 
 The ruby tint grow pale ; 
 The winds of spring last not for aye 
 
 Who would their loss bewail ] 7J 
 
 The singer's voice was sweet and winning, but the 
 listeners seemed to have no great relish for the burden 
 of her song ; whereupon a sylph in a white robe 
 presented another goblet to the Lady Wind, saying, " I 
 have also a song, which I will let you hear." 
 
 " She is pure as the priceless jade, whiter than driven snow ; 
 Luminous as the lovely moon shining on flow'rs below ; 
 Sighing and singing a sorrowful song, as the sweet spring zephyrs 
 die 
 
1 82 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 Who would reproach them with more than a murmured { Adieu ! ' 
 
 as they fly ? 
 
 And so when her flowery beauty, like all around, decays, 
 She sighs and smiles unconsciously, and dreams of the bygone 
 
 days." 
 
 The strains of this song were somewhat melancholy ; 
 indeed they were almost harrowing. Now the Lady 
 Wind, if the truth must be told, was of a very flighty 
 and frivolous disposition ; and, what was w6rse, she was 
 very fond of wine, and had drunk so many cups that she 
 became quite ungovernable, and began to act in a most 
 extravagant and silly way. When, therefore, she had 
 listened to these two songs, she exclaimed 
 
 "How is it that, on this auspicious occasion, when we 
 are all enjoying ourselves, and delighting in the beautiful 
 view, you sing such sorrowful stuff as this ? Besides, the 
 meaning is too obscure for anybody to understand ; it's 
 an insult to all the company ! " 
 
 Whereupon she condemned the two unfortunate song- 
 stresses to pay forfeit by drinking a large cup of wine 
 apiece, and said that they would have to sing again. But 
 as she was handing them the cups, it was proved only 
 too plainly that she had taken too many herself ; her 
 hands shook so that she could not grasp them securely, 
 and suddenly she lost her hold of them altogether. 
 Crash they went, and the wine flowed all over poor little 
 Pomegranate. Now little Pomegranate was very young 
 and very pretty, and had always been very fond of gay 
 clothes. On this occasion she had on a bran-new em- 
 broidered crimson robe, which she was naturally very 
 anxious to keep from wine-stains, as the slightest drop 
 would spoil the colour; and now she was covered with it 
 from head to foot ! Unfortunately, too, she had had a little 
 
THE FLOWER-FAIRIES. 
 
 more than was good for her already ; and when she saw 
 her dress ruined, she flushed with anger, and cried 
 
 " Sisters ! you are all for courting this aunt of ours, 
 eighteen times removed ; but I am not afraid of her, and 
 you may just court her for the future by yourselves." 
 
 Then she got up and left the room. The Lady Wind 
 flew into a terrible rage, and exclaiming, " That little 
 girl has found the wine too much for her, in daring to 
 insult rne so," she gathered up her robes and prepared to 
 depart. All the sylphs implored her not to go away, but 
 without avail. Then they tried to calm her anger, saying, 
 " Pomegranate is very young, and just now is not quite 
 herself ; pray forget what she has done, and to-morrow 
 we will bring her to beg pardon." As, however, nothing 
 would appease the Lady Wind, they accompanied her to 
 the door, and off she flounced in high dudgeon towards 
 the east. Then the sylphs trooped back, and, taking a 
 graceful leave of their entertainer, moved towards a place 
 where the flowers grew thickest, and disappeared. 
 
 Up sprang the philosopher, and gave chase. But in 
 his hurry his foot slipped, and he fell sprawling upon his 
 back; and when he picked himself up again there was 
 not one of them in sight. Then he sat down and began 
 to think seriously over what had happened. Could it 
 have been a dream ? He was sure he had not been 
 asleep. Were they ghosts ? Surely not ; their robes 
 were too beautiful, their utterance too distinct, for any- 
 thing evil. And yet, supposing them to be human 
 beings, how could they have disappeared so suddenly, 
 without leaving so much as a shadow behind them ? It 
 was an impenetrable mystery, so far ; and the good sage 
 was utterly perplexed. Then he went back into his 
 
1 84 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 pavilion, and not a sign of the late revelry was visible ; 
 his chairs and tables stood decorously in their accustomed 
 places, unsullied by the remains of fruit or the dregs of 
 wine; all that he noticed was a subtle odour, a faint 
 sweet fragrance different from anything he had ever 
 perceived before. 
 
 But the next night, as he was strolling thoughtfully 
 among his flowers in the clear moonlight, he suddenly 
 found himself once more surrounded by his elfin friends. 
 Where they came from he never could find out ; it 
 seemed as though they had sprung out of the ground, or 
 been materialised from the sweet aroma of the flowers. 
 At first they seemed not to perceive him, for they were 
 all busily engaged in urging little Pomegranate to beg 
 pardon of the Aunt Wind. Pomegranate, however, was 
 inexorable. " Why should I go supplicating that horrid 
 old woman ? " she cried, with flushing cheeks. " If there's 
 likely to be any mischief, let us ask the dear old gentle- 
 man to protect us ; what need we be afraid of then ? " 
 At this suggestion all the sylphs were quite enraptured, 
 and turning to their kindly host, they explained the 
 whole affair. " You see," said the spokeswoman, " that 
 all we sisters live in your garden, and every year we are 
 injured by malignant gales, so that we never feel at 
 ease ; we often ask our aunt, the Lady Wind, to treat us 
 kindly and protect us ; but now, alas ! Pomegranate has 
 mortally offended her, so we cannot count upon her any 
 more. So, dear, kind guardian, we appeal to you ; and 
 if you can help us in our extremity, we shall be very 
 grateful." 
 
 " But what power have I to help you ? " asked Hsuan- 
 wei, more puzzled than before. 
 
THE FLOWER-FAIRIES. 185 
 
 "We don't want you to do anything very difficult," 
 replied little Pomegranate. " All you will have to do is 
 to prepare a crimson flag embroidered in gold with the 
 sun, moon, and stars, and then hoist it to the east of the 
 flowers at daybreak on the first morning of each new 
 year ; then we shall feel quite safe. As regards the 
 present year, New Year's Day, of course, is past, so please 
 do it on the 2ist of the present moon at dawn instead, 
 when there is just the faintest breath of east wind ; then 
 there will be no fear of any recurrence of what happened 
 yesterday." 
 
 "That is easy enough," replied the sage politely. 
 "You may certainly rely upon my doing what you ask." 
 Then they all thanked him with one voice, producing a 
 concert of the most melodious music in the world, and 
 said they would never forget his goodness. But no 
 sooner had they finished speaking than off they started as 
 fleetly as if they had wings, waving a smiling adieu to 
 the bewildered philosopher as he panted after them with- 
 out the smallest chance of being able to catch them up. 
 Suddenly he felt a puff of fragrant wind in his face, and 
 all the fairies simultaneously disappeared. 
 
 The next day he set to work, and prepared a splendid 
 flag, in accordance with little Pomegranate's request. On 
 the 2ist of the moon he rose before daylight, and, sure 
 enough, there was a little breath of east wind blowing ; 
 so he made haste to run it up, and then awaited the 
 result. He had not long to wait. In less time than it 
 takes to write it, a tremendous hurricane sprang up 
 which shook the very earth; the air was filled with 
 whirling dust and flying stones ; all the forests in the 
 neighbourhood were injured, and huge trees torn up by 
 
1 86 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 the roots. In his garden, however, everything was calm 
 and still ; not a single flower so much as trembled. Then 
 the truth of the whole mystery burst upon Hsuan-wei. 
 The enchanting girls he had been entertaining were the 
 spirits of his own flowers ; the little maiden in the crim- 
 son robe was nothing but a bud of red pomegranate ; and 
 the flighty, excitable lady whom they called their aunt 
 eighteen times removed was the Goddess of the Wind ! * 
 That evening, as soon as the moon was up, all the 
 fairies came garlanded with peach-blossoms and plum- 
 blossoms, to tender their thanks to their preserver. 
 " We know," said one of them, " that we cannot make 
 you any adequate return ; but we have brought you these 
 blossoms, which, if you will eat, will confer upon you the 
 gift of everlasting youth. Take them, then, dear friend ; 
 long may you live to be the guardian of our race, and 
 then our own lives will be long and happy too ! " So 
 the philosopher took the blossoms, and ate them ; when 
 suddenly his face grew young again, the wrinkles dis- 
 appeared from his brow, his complexion became fair and 
 delicate, and he felt a new strong current of energy 
 coursing through his veins. Soon afterwards he attained 
 to a knowledge of the True Way, and shared the immor- 
 tality of the Genii. 
 
 * Unfortunately it is impossible to reproduce in English the expressive 
 double-entendres of the original, in which the words t'ao, li, shik, feng, &c., 
 that stand for peach, plum, pomegranate, and wind, are at first cunningly 
 represented by other characters having the same sound; the object being to 
 mislead and puzzle the reader until the denouement is arrived at. 
 
THE FLOWER-FAIRIES. 187 
 
 THE STORY. 
 
 Now I daresay, remarks our author, that all you 
 gentlemen look upon what I have written about flower- 
 fairies and the Goddess of the "Wind as so much inco- 
 herent nonsense. I grant that they are things which 
 nobody in the world appears ever to have seen or heard 
 of, and that they are not mentioned in any historical 
 records or classical writing ; but strange and supernatural 
 as they are, the world is full of them, though only a very 
 small proportion of them find their way into books ; so 
 when they do occur it is not a matter to be wondered at. 
 
 Now in the reign of Jen Tsung, of the Sung dynasty, 
 there lived at a village in Kiang-nan an old man named 
 Tsiu Hsien, who belonged to a literary family and pos- 
 sessed a few acres of land. His wife was dead, and had 
 left him without children. He spent his whole life in 
 the cultivation of a handsome flower-garden, for flowers 
 were his very special hobby. He loved them as he 
 might have loved his children had he been blessed with 
 any. He was an indefatigable collector of rare specimens 
 and exotics, which he valued far more than any jewels ; 
 and whenever he passed any gay gardens, during his con- 
 stant rambles, he would insinuate himself into them with 
 a benignant smile, whether he were invited or not. If 
 the flowers were familiar to him, he would trot out again ; 
 but if they were at all unique, nobody would be able to 
 drag him away the whole day long. People said that he 
 was flower-mad. If he met with any for sale he always 
 bought them, whether he had any money or not ; and 
 when he had none about him, he would just strip off his 
 coat and give it to the seller in payment. Of course 
 
1 88 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 he was often terribly taken in. His mania being noto- 
 rious, the flower merchants asked of him the most exor- 
 bitant prices; while some rascals would even stick cut 
 flowers into a flower-pot, and impose upon him with a 
 rootless plant. But nothing would cure him of his in- 
 fatuation, and eventually he found himself master of a 
 superb pleasure-ground, full of his choicest favourites. It 
 was surrounded by a bamboo-fence grown all over with red, 
 white, and yellow roses, clematis, almonds, rose-mallows, 
 touch-me-nots, cocks'-crests, sun -flowers, golden lilies, 
 white lilies, pinks, carnations, princes'-feathers, white 
 butterflies, night-falling gold-moneys, camellias, peonies, 
 and a host of others. When they were all in full bloom, 
 they looked like a great screen blazing with a mass of 
 different colours ; and by the time one began to fade 
 another opened. The path leading to the house was 
 bordered with bamboos, and the house itself was sur- 
 rounded by the rarest plants. An eternal spring reigned 
 in this delightful spot. Here flourished the water-sprite 
 flower as clear as ice and exquisitely pure as jade ; the 
 moutan,* with its heavenly fragrance and royal tint ; 
 pear-blossoms as white as moonlight, peach-blossoms 
 ruddy as the sun, tea-flowers more precious than pearls, 
 and roses in a blushing cloud. 
 
 It was not long before the fame of this wonderful 
 garden spread over all the country side, and people came 
 flocking every day to get a furtive peep over the stone 
 wall which ran around it. No annoyance, however, oc- 
 curred until one afternoon, when the recluse was sitting, 
 as usual, in the midst of his little paradise. Suddenly 
 he looked up, and saw a coarse, disagreeable face peering 
 
 * The Chinese peony. 
 
THE FLOWER-FAIRIES. 189 
 
 over the top of the wall. Then a hand was thrust rudely 
 forward, and grasped a beautiful rose of peculiar delicacy. 
 The old gentleman hemmed two or three times, and cast 
 glances of indignation at the intruder; but that personage 
 was the son of an official of some small rank, and dis- 
 dained to notice the anger of so obscure an individual 
 as Tsiu Hsien. At last, however, the old man could 
 contain himself no longer. 
 
 " This humble place is mine, Sir," he said, with as much 
 politeness as he could command ; " it is not worth the 
 attention of your worship. I beg you will not demean 
 yourself by entering ; you can see the flowers equally 
 well from rather a greater distance." 
 
 " You old fool," was the young mandarin's reply, 
 " haven't you lived near me long enough to know my 
 name ? What do you mean by not wanting to let me 
 see your flowers ? " 
 
 Then he began to pick flowers right and left ; and the 
 unfortunate owner stood by in a grievous state of in- 
 dignation, yet did not dare to remonstrate. His unwel- 
 come visitor showed no signs of moving ; on the contrary, 
 he jumped down into the garden, and then bawled to his 
 servants on the other side to go home and bring some 
 wine. This increased the distress of poor old Tsiu, and 
 emboldened him to enter another protest against the 
 outrage. 
 
 " Indeed, Sir," he said, trembling with agitation, " there 
 is no room in my snail-shell of a house fit for your 
 worship to sit in ; let me beg you, when you have seen 
 enough, to return to your own mansion and drink there." 
 
 " No room ? " retorted Chang, pointing to a cosy nook ; 
 " that place will suit me very well." 
 
190 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 " Nay," said the old gentleman, " that place is far too 
 dirty ; your worship can certainly never sit there." 
 
 " If that's all," replied Chang, " I can sit upon a bit of 
 carpet ; so don't you trouble yourself about me." 
 
 Just then his servants came back, carrying all the 
 materials for a luxurious picnic. A piece of cloth was 
 spread upon the ground, and Chang and two or three of 
 his friends, who had now joined him, squatted down and 
 began to play at gamble- fingers, making a most intoler- 
 able noise. Chang enjoyed the whole thing immensely, 
 and stared with delight at the old gentleman, who sat 
 scowling helplessly by. Then a vile idea entered his 
 wicked head. 
 
 " Here, you old idiot," he roared, with his mouth full 
 of meat and his face all flushed with wine ; " you're not 
 worth a place in the corner of my eye, and yet you seem 
 to know something about flowers. Take a cup of wine, 
 and let us drink together ! " 
 
 " Drink it yourself," said the old gentleman haughtily ; 
 " I never touch wine." 
 
 " Look here," continued Chang, too tipsy to notice the 
 slight, " I have taken rather a fancy to this garden of 
 yours ; what do you say to selling it ? " 
 
 " Sell my garden ! " shrieked the old man, as a pang of 
 rage and terror shot through his heart ; " why, it's my 
 very life ; you don't know what you're asking. Sell my 
 garden ! No, Sir ; I will not sell it. I tell you my 
 garden is my life, and I will never part with it." 
 
 " Your life, indeed ! " retorted Chang scornfully. " Look 
 here ; I mean to buy it, so you had better make up your 
 mind to sell at once. And I'll tell you what ; as you 
 have nowhere else to live, 111 buy you into the bargain, 
 
THE FLOWER-FAIRIES. 191 
 
 and then you can stay here and look after the place for 
 me. Well, what do you say ? " 
 
 Then all the others chimed in. " Why, there's a stroke 
 of luck for you ! " they cried ; " why don't you thank his 
 worship for such a gracious offer ? " But the old man had 
 grown numb and powerless under the insult, and his lips 
 refused to move. 
 
 " What a brute of an old fellow this is ! " exclaimed 
 Chang. " Why don't you answer me, Yes or No ? " 
 
 " I have already told you No," replied the victim, with 
 as much firmness as he could muster ; " why do you ask 
 again ? " 
 
 " Bosh ! " was the polite rejoinder. " Now look here ; 
 if you dare to say i No ' again, I'll have you arrested. I 
 can do it, mind ; so look out for your own skin. I'll give 
 you one more chance." 
 
 Tsiu became speechless with grief and indignation. 
 There seemed no hope for him at all. Then he thought 
 his best plan would be to tide over the immediate diffi- 
 culty by temporising ; for Chang was a man of influence, 
 and just then he was very tipsy ; the great thing was to 
 get rid of him as soon as possible. So, repressing his 
 wrath by a violent effort, he replied 
 
 " If your worship really wants my garden, we will 
 speak about it in a day or two ; it is not a matter that 
 can be settled hastily. Come, gentlemen, you have busi- 
 ness ; do not let any considerations of politeness detain 
 you longer." 
 
 So saying he rose, in the hope of effecting a general 
 move. His plan was successful, and everybody swore 
 that his proposition was very reasonable. Then Chang 
 and his associates staggered to their feet, while the 
 
192 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 attendants cleared away the mess they had made, and 
 sauntered slowly towards the gate. Tsiu was in an agony 
 of fear lest they should commit further depredations, and 
 took care to walk between them and the flower-beds. 
 Chang, however, went on ahead, and soon began to climb 
 a piece of rockwork to pick some flowers that had struck 
 'his fancy. The old man rushed after him in terror. 
 " Although these flowers are but useless trifles," he panted, 
 " your worship cannot think how much labour is required 
 in the course of a year to produce as many as you see ; 
 is it not a grievous pity to spoil them so ? If you pick 
 them, they will fade in two days at the very farthest ; 
 why should your worship do such mischief ? " 
 
 " Pooh ! " bawled Chang roughly ; " what mischief am 
 I doing, pray ? You are going to sell me the whole affair 
 to-morrow ; so, you see, your flowers are virtually mine 
 now. Supposing I were to pull every one of them up 
 by the roots, what business would it be of yours ? " 
 
 Then he made as though to thrust Tsiu away ; but the 
 old gentleman stood his ground manfully, saying, " You 
 may kill me if you like, for I am but an old man ; but 
 you shall not pick my flowers." 
 
 " This is a most abominable old fellow," struck in the 
 parasites. " His worship has but taken a few worthless 
 buds ; what does he mean by kicking up such a row 
 about it ? Do you think, Sir, that you are going to 
 frighten us away ? " 
 
 Then they all made a general rush upon the flowers, 
 picking them by scores, and throwing them in shocking 
 confusion upon the ground. The poor old fellow's rage 
 was inexpressible ; his cries of anguish rose to heaven. 
 He relinquished his hold of Chang, and risked his life in 
 
THE FLOWER-FAIRIES. 193 
 
 trying to put a stop to the cruel massacre ; but he was 
 overpowered by numbers, while his flowers flew like hail 
 about him. " You pack of cut-throat thieves," he cried, 
 in a paroxysm of despair, " have you no honest calling, 
 that you must come here to insult and injure me ? Ah, 
 what value is my life to me any longer ? " And with 
 that he butted his head furiously against Chang, who, 
 being shaky on his legs, measured his length upon the 
 ground. Then all the bullies, crying " Shame ! " rushed up 
 to avenge the fallen hero. Among them was an elderly 
 man, who, seeing that their victim was already far ad- 
 vanced in years, and fearing that serious mischief might 
 be done, attempted to dissuade them from further violence. 
 He assisted Chang to rise ; but Chang was beside himself 
 with drink and fury, and, rushing forward like a mad 
 dog, he struck off all the flowers that remained upon 
 their stems and strewed them all over the place. And 
 even then he was not satisfied, but crushed them to pieces 
 with his feet. 
 
 Meanwhile the unhappy Tsiu was beating the earth 
 and calling vainly upon Heaven, rolling all over the 
 ground in impotent frenzy. By this time, however, the 
 cries and shrieks of the combatants had reached the 
 neighbours, who came flocking in, and were aghast at the 
 scene of ruin and desolation, and the strange sight of so 
 many lubberly fellows attacking a feeble old man. They 
 immediately put a stop to the spoliation, and asked what 
 it was all about. Some of them, who were the tenants 
 of Chang's father, were inclined to take the part of 
 Chang. At last, however, they managed to get the bully 
 out of the garden-gate. " Tell that old thief he'd better 
 make me a present of the garden/' roared he, by way of 
 
 N 
 
194 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 a parting salute ; " then we'll consider the affair settled. 
 But if he says so much as half a ' No/ let him look out for 
 his skin." Of course, the neighbours saw the wretch was 
 drunk, and paid no attention to his tipsy nonsense ; so, 
 having seen him well off the premises, they came back 
 and tried to comfort poor old Tsiu. But his soul refused 
 to be comforted, and he lifted up his voice and wept. 
 Indeed the case was past all help, and there was nothing 
 for the neighbours to do but to leave him in his misery 
 and return to their several homes. 
 
 As they went back their conversation naturally turned 
 upon the events of the afternoon. One man said that it 
 served the old fellow right for locking up his garden and 
 never allowing anybody to see the flowers, and that he 
 had no one but himself to thank for it. But this view 
 of the question excited the indignation of the others, 
 particularly of one man, who retorted with more candour 
 and abruptness than the first speaker at all relished. 
 " Don't talk such arrant nonsense," he blurted out. 
 " There is an old proverb which says that if you cul- 
 tivate a garden for a year, you will enjoy the flowers for 
 just ten days. People are fond enough of looking at 
 them, but who thinks of the long drudgery that was 
 necessary to bring them to such perfection ? Just think, 
 now, what years of toil this poor old man must have de- 
 voted to his hobby to produce such a magnificent show ; 
 why should you be angry with him for loving his garden 
 and taking pride in it ? " To this nobody was able to 
 reply, and so the subject dropped. 
 
 Meanwhile the unfortunate old Tsiu sat, weeping and 
 disconsolate, in the midst of his fallen treasures. Ten- 
 derly he picked them up, and talked to them, saying, "0 
 
THE FLOWER-FAIRIES, 195 
 
 dear flowers, I have loved you all my life ; you never lost 
 a petal or a leaf before. Who could think such sad mis- 
 fortunes were coming on us all to-day ? " Then he fell 
 to sighing and bemoaning himself afresh ; the crushed, 
 bruised blossoms lay strewn in sad disorder on his lap ; 
 to-morrow, perchance, he would be driven out of his lovely 
 garden altogether. 
 
 " What are you crying about, Mr. Tsiu ? " suddenly 
 inquired a sharp, clear, pleasant little voice at his elbow. 
 Tsiu turned his head, not a little startled, and beheld, 
 close by him, a lovely and elegant girl of about sixteen 
 summers. He had no idea who she was, or how she had 
 got in ; but there she was, and she looked very much 
 indeed as though she meant it. 
 
 " Who are you, my little girl ? " replied Tsiu, wiping 
 his eyes ; " and what has brought you here ? " 
 
 " Oh, we are near neighbours I and my family," re- 
 joined the girl, in her sweet, sharp voice, which acted like 
 a tonic upon the old man's unstrung nerves. " I've heard 
 that you have the finest moutan-flowers to be seen any- 
 where, so I thought I should like to come and look about 
 me a bit. But what is the reason of all this ruin and 
 desolation I see ? Who has been murdering all your 
 flowers like this ? " 
 
 At the mention of his moutan-flowers Tsiu very nearly 
 broke down again; but he mastered his emotion, and 
 told the cheery little girl all about the outrages of Chang 
 To his perplexity, however, she only laughed ; she didn't 
 seem to pity him a bit. 
 
 " So that is it, is it ? " she replied, with a pretty smile. 
 " Now, wouldn't you like to be able to stick all these 
 flowers on their stems again ? " 
 
196 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 " Don't jest with me, little girl," said Tsiu reproach- 
 fully ; " I am in no humour for a joke. Who ever heard 
 of such a thing as putting dead flowers on their stalks as 
 they were before ? " 
 
 "Don't you be so conceited and so sure, as though 
 nobody in the world could do anything that you can't," 
 retorted the child again, with her silvery, saucy laugh. 
 " It so happens that my ancestors were in possession 
 of a secret by which even that wonderful thing might be 
 done ; and I don't know but what I might be able to 
 accomplish it myself." 
 
 Then old Tsiu began to prick up his ears. " No, but 
 really, little girl," he said, " is there such a secret ? " 
 
 "Why should there not be, really?" replied the saucy 
 girl, mimicking his earnest tones. Then Tsiu made her 
 a low bow, and said 
 
 " If, my child, you are indeed able to perform this 
 miracle, the old man's obligations to you would be such 
 as he could never hope to repay. See, here is a full- 
 blown rose ; operate on this one to begin with." 
 
 " Don't bow to me like that," replied the little girl ; 
 " but go into the house and fetch me a bowl of nice fresh 
 water." Up jumped old Tsiu with wonderful alacrity, 
 turning the thing over and over in his mind as he walked 
 along. He procured the water, and came trotting briskly 
 back again; but where was the little girl ? She had 
 disappeared ; but every flower was on its stem again, as 
 fresh, as blooming, as full of life as ever not one was 
 lying bruised upon the ground his favourites were all 
 restored ! 
 
 The old man could hardly believe his eyes. His 
 delight was more extravagant, even, than his grief had 
 
THE FLOWER-FAIRIES. 197 
 
 been. He ran from flower to flower, and from bed to 
 bed, stroking and fondling the pretty blossoms, and con- 
 gratulating them upon their happy restoration. Their 
 colours were deeper and more brilliant than ever ; a spell 
 seemed to have passed over the whole garden. Formerly 
 all the flowers on a single plant were of the same colour ; 
 but now they were all diversified red flowers had 
 become purple, pale flowers had become vivid, and five 
 different hues blazed in splendid contrast where there 
 had been only one before. 
 
 When he had given full vent to his joy, he went in 
 search of the delightful little girl who had wrought this 
 charming miracle. He thought she must be hiding 
 somewhere among the flowers ; but there was not the 
 slightest trace of her she had vanished altogether, with- 
 out leaving so much as a shadow behind. It seemed 
 impossible that she should have gone far, however, so he 
 made for the garden-gate, feeling sure that she would be 
 just outside. But he found it securely bolted, and not 
 looking at all as though anybody had just gone through. 
 Whereupon he opened it, and, sure enough, there was 
 nobody in sight but two old cronies of his, Mr. Yii and 
 Mr. Shan, who were watching a fisherman drying his nets. 
 When they saw Mr. Tsiu come out, they rose and made 
 him a low bow, saying, " We have just heard of the 
 outrage perpetrated upon you by that fellow Chang, but 
 we were in the field at the time, and not able to come 
 before to inquire about it." 
 
 " Don't mention the matter," replied Tsiu. " I was, 
 certainly, the victim of that rascal's malevolence ; but 
 owing to the timely aid of a dear little girl, who sud- 
 denly made her appearance like an angel from heaven, 
 
198 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 and by some wonderful means restored every one of my 
 flowers, everything is all right again. But she has gone 
 off as suddenly as- she came, without waiting to be 
 thanked ; pray, gentlemen, did either of you see which 
 way she took ? " 
 
 ^ The two old men listened to this story with astonish- 
 ment. "How is it possible," they said, "that flowers 
 once cut should be refixed ? Who was this wonderful 
 girl, pray ? And how long is it since she disappeared ? " 
 
 "Just now," replied Tsiu eagerly ; " not a minute ago. 
 You must have seen her go out of the gate." 
 
 " We have been here a considerable time," said the 
 old men, " and we have seen no girl ; nobody has come 
 out of the gate at all." 
 
 When Tsiu heard that, the conviction suddenly flashed 
 upon him that his little benefactress must have been a 
 fairy, and not a human child at all. As he was ponder- 
 ing the affair, his two friends began to question him 
 about it, and he told them the whole story from beginning 
 to end ; whereupon they exclaimed, " But how is such a 
 miracle possible ? Let us both come into your garden 
 and see it with our own eyes." 
 
 So Tsiu ushered them in, and they walked round and 
 round, the excited proprietor never ceasing to repeat, 
 " Oh, it was a fairy. Yes, it must have been a fairy. 
 Human beings cannot work such wonders." Then he 
 burnt a large quantity of fragrant incense, and kotowed 
 in gratitude to Heaven, while his two old friends said, 
 " Yes, it must have been so. This is the recompense of 
 your sincerity of heart and your unconquerable love of 
 flowers. Now, to-morrow you must invite Chang and 
 his rascally associates to come here and see the marvel 
 
THE FLOWER-FAIRIES. 199 
 
 with their own eyes, that they may be made thoroughly 
 ashamed of themselves." 
 
 " Nay, nay," said Tsiu ; " not I, indeed. Men of 
 their stamp are like vicious dogs, which, when they are 
 seen at a distance, must be avoided. Why should I go 
 out of my way to ask them here again ? " 
 
 "You're right, you're right," nodded the two old 
 fellows. Then Tsiu, who had never been in such spirits 
 before, proposed a cup of wine in honour of the occasion ; 
 and the three friends sat drinking and hobnobbing till 
 long after sunset, when the visitors got up to go away, 
 leaving the old gentleman as happy and light-hearted as 
 his previous visitors had left him miserable and sad. 
 
 The news of the prodigy spread like wildfire over the 
 village, and next morning, as soon as it was light, the 
 people came in crowds to see and hear all about it. 
 They were not at all sure that Tsiu would let them in ; 
 none of them knew what a change had come over him 
 since the visit of his fairy benefactress. He had not 
 slept the whole night, but had sat in his garden in the 
 still moonlight meditating upon the events of that most 
 eventful day. Suddenly the thought flashed across him 
 that perhaps all this had happened to him because he 
 had been a little mean and selfish in never permitting 
 any one else to enjoy his garden with him, and he con- 
 sidered how different it might have been if he had had 
 rather more of the liberal, kindly, generous spirit of the 
 fairies. So the next day he flung open his garden-gate, 
 that anybody might come in who wished to, and gave a 
 kindly welcome to the first visitors who presented them- 
 selves. The news that the place was free to everybody 
 passed from mouth to mouth, and the long-closed garden 
 
200 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 was soon filled with a respectful, wondering, and en- 
 chanted throng. 
 
 And now we must return to Chang, who had as yet 
 heard nothing of the way in which his mischief had been 
 mended. His rage had not cooled with the hours. " The 
 old rascal butted me with his head yesterday," he said ; 
 "'shall I have no revenge ? I am going to him now, 
 this very minute, to demand possession of his garden ; 
 and if he says no, I'll get together a lot of men and 
 make them cut down every stick in the place." 
 
 " Don't be afraid of his refusing/' replied his friends ; 
 " his garden is so close to your own house, you've got 
 him in your power. Only don't destroy any more 
 flowers, or you won't have any left to enjoy yourself." 
 
 " Pooh ! " said Chang ; " they'll bloom again next year, 
 won't they ? Come, let us be off at once ; it's not polite 
 to keep the old man waiting." 
 
 Then they all got up and started ; but as they were 
 just going out of the door, a man, seeing whither they 
 were bound, said 
 
 " What, haven't you heard the news ? There has 
 been a descent of fairies in Mr. Tsiu's garden, and all 
 the flowers are joined on to their stalks again. And 
 there's what is more wonderful than that, too ; for people 
 do say that the flowers are far finer than they were at 
 first that five colours may now be seen where there was 
 only one before ! " 
 
 This startled Chang considerably ; but he soon re- 
 covered himself, and took refuge in disbelief. " As 
 though it was likely," he said scornfully, " that that 
 old thief should have such luck ! Besides, how is it that 
 no one ever heard of fairies coming before, but only when 
 
THE FLOWER-FAIRIES. 201 
 
 the flowers had been destroyed ? It's all a flam, to keep 
 me from going again. He wants to make out that he's 
 under supernatural protection, in order to scare me off ! " 
 
 " What your worship says is exactly to the point," 
 chimed in the parasites. In a short time they arrived at 
 the garden-gate, both leaves of which were flung open, 
 while the garden was full of visitors, who all had the 
 same marvellous story in their mouths. But all this 
 only hardened Chang's purpose, and he swore, loud 
 enough to be heard, that if the fairies were there even 
 then, he would still seize upon the garden. At last, 
 however, after following a winding path, he found him- 
 self at the scene of his outrages of the day before, and 
 then he saw that everything he had heard was true. Not 
 a sign of devastation was visible ; every flower bloomed 
 upon its stalk ; and there was something strange about 
 their appearance the more one looked at them the more 
 beautiful they seemed to grow, till at last each flower 
 bore a mysterious resemblance to a smiling human face. 
 
 Then Chang was chopfallen indeed; ay, and he was 
 frightened too. But even this had no effect upon his 
 resolution. He cast a cold, malicious glance around him, 
 and then a thought of hideous wickedness came into his 
 head. " Come, let us be off," he said to his associates, 
 abruptly; "there's nothing to be done here." 
 
 " What ! " exclaimed the parasites, " go away without 
 insisting on the garden being given up to you ? " 
 
 " Hush ! " was the reply ; " I have just thought of a 
 splendid plan." Here they passed out of the gate, and 
 began walking along the road again. " I am not going 
 to say one word to old Tsiu, good or bad ; but to-morrow 
 his garden will be mine." 
 
202 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 Then they all pressed him to tell them what his in- 
 tention was, and he proceeded as follows : " You know," 
 he explained, " that there's trouble at Pei-chou. A 
 fellow named Wang Tseh is after some seditious business, 
 and is driving the people mad with his pretended sorcery 
 ^and magic. The Privy Council have accordingly sent 
 despatches round to all the districts and departments in 
 the empire, instructing the authorities to put down un- 
 flinchingly all manner of heterodox and illicit doctrines 
 that may be current among the people, and to arrest all 
 persons suspected of the black art. The Governor here 
 has offered a reward of three thousand strings of cash to 
 anybody who will give evidence that will lead to the 
 arrest of the ringleaders ; so to-morrow I mean to go and 
 lay information about this affair in Tsiu's garden, and send 
 my servant Pa to accuse him of being a magician and 
 seducing the people. He won't be able to stand the exa- 
 mination by torture; he'll confess, and then hell be put 
 in prison and his garden confiscated. When it is put up 
 for sale, who will dare to buy it ? It will just fall into 
 my hands, and the three thousand strings as well." 
 
 " Superb ! " exclaimed the other wretches, in a chorus 
 of exultation. " The idea is splendid. Waste no time, 
 but set to work at once." 
 
 So Chang hurried into the city, and drew up an in- 
 dictment in due form. Next day he sent his servant 
 with it quite early to the yamdn, selecting this particu- 
 lar man Pa because he was on good terms with all the 
 yamdn people, besides being his own right hand in vil- 
 lainy. The magistrate was on the look-out for sorcerers, 
 and found no difficulty whatever in believing a story to 
 which the entire country-side was witness. He there- 
 
THE FLOWER-FAIRIES. 203 
 
 fore made out a warrant of arrest, and despatched an 
 officer with Pa to take Tsiu into custody. Chang was in 
 high feather, and distributed largess lavishly among the 
 yam6n runners, following them at some short distance, 
 that he might enjoy the scene. The poor old man was 
 walking, as usual, in his garden, and paid no attention to 
 the crowd of people whom he saw approaching, thinking 
 they were visitors like the rest. But he was soon unde- 
 ceived. They suddenly set up a wild halloo, rushed for- 
 ward in a body, and pinioned his arms securely. The 
 old man was horribly frightened, and cried, " Why, what 
 fault have I committed ? What is my crime ? I do 
 beseech you, gentlemen, to explain." Then they all 
 bawled out in concert, abusing him for a wicked old 
 sorcerer and rebel ; and without allowing him to say a 
 word in his defence, dragged him violently towards the 
 gate. When the neighbours witnessed these proceedings 
 they came flocking together in amazement, and asked 
 what was the matter. " Matter ! " retorted the leader 
 of the gang ; " do you still ask what is the matter ? 
 He's a vile old rebel, and you are every one of you 
 inculpated in the affair." This startled the simple people 
 not a little, and they one and all made off as fast as they 
 could in all directions, fearing lest by some means or 
 other they too should be involved. A few of Tsiu's 
 friends, however, followed him at a distance. Chang 
 remained behind with his parasites, and as soon as the 
 garden was clear they took formal possession of it. They 
 then searched in every nook and corner to see that there 
 were none of Tsiu's people hidden away anywhere ; and 
 finding that nobody was left, they locked the garden-gate 
 and trooped off to the magistrate's. 
 
204 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 On their arrival they found that the officers had taken 
 old Tsiu into their charge, and had made him kneel 
 down on the stone pavement in front of the inner en- 
 trance. The jailers, who had been heavily bribed by 
 Chang, had got their implements of torture in readiness, 
 and were anxiously waiting to commence operations. 
 Just then the magistrate came in, and the examination 
 began. 
 
 " What place do you belong to, wizard ? " bawled the 
 " father-and-mother-of-his-people," roughly. " What do 
 you mean by coming here and corrupting honest folk 
 with your sorceries ? and how many confederates have 
 you ? " 
 
 These words sounded to Tsiu like a sudden explosion 
 of gunpowder in the dark, and he did not know what to 
 reply. At last he said 
 
 " The insignificant rnaii is a native of the village of 
 Chang-lo ; he is not a wizard, and does not come from 
 anywhere else ; and he knows nothing of any sorceries." 
 
 " What ! " roared the magistrate ; " will you deny that 
 only the day before yesterday you conjured a number of 
 broken flowers on to their stems again ? What do you 
 call that, pray, but the black art ? " 
 
 When Tsiu heard that, he knew directly that Chang 
 was at the bottom of the whole affair ; so he began at 
 the beginning, and told the magistrate everything that 
 had happened from the time of Chang's drunken out- 
 rage to the visit of the beneficent little fairy. But the 
 magistrate, whose nature prompted him to take a dis- 
 torted and one-sided view of everything, would not believe 
 a word of it. 
 
 " A very ingenious tale, indeed," he said, with a brutal 
 
THE FLOWER-FAIRIES. 205 
 
 laugh. " How many men, do you think, are there not 
 who would be only too glad to be visited by fairies in 
 their distress ; and to how many do the fairies come ? 
 Do you suppose it was your tears and sobs that brought 
 her to your help ? Pray let us know her name ; she 
 surely didn't make off without telling you who she was. 
 And you really think you are going to take us in with 
 this ? Don't trouble yourselves to accuse him further," 
 continued the mandarin to the bystanders ; " he most 
 certainly is a wizard. Quick, now, with the press- 
 boards ! " 
 
 The words were hardly out of his mouth when all the 
 jailers rushed off to get the instruments of torture, with 
 the ferocity of wolves and tigers. They soon came hurry- 
 ing back like a swarm of bees, and grasping the old man 
 violently, laid him by the heels, pulled his legs apart, and 
 were just about to apply the torture when the magistrate 
 was seized with a sudden fit of dizziness. He felt his eyes 
 become dim ; his head seemed to go round, so that he could 
 no longer hold, himself erect ; indeed he nearly toppled off 
 his bench. He therefore ordered the adjournment of the 
 case till the next day, and told the jailers to put a cangue, 
 or wooden frame, on Tsiu's neck, and lead the unfor- 
 tunate man back to prison, guarding him strictly in the 
 meantime. Tsiu was accordingly marched back, weeping 
 and bemoaning his sad fate, and followed by a crowd of 
 gaping spectators. On his way he saw Chang. " Sir," 
 he exclaimed, " I never injured you when you came into 
 my garden the day before yesterday, nor have I committed 
 any fault against you to-day ; why do you pursue me with 
 this relentless cruelty, and try to take my life ? " 
 
 Chang made no reply, but turned on his heel and 
 
206 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 walked off, accompanied by his confederates. Then Tsiu's 
 two old friends, Shan and Yii, came up to him and asked 
 him how he fared, saying, " Never mind the false accusa- 
 tion you are now suffering under; to-morrow we and all 
 your neighbours will rally round you, and personally bear 
 witness to your innocence." " May it indeed be so," said 
 Tsiu ; " then everything must come all right." Then his 
 jailers turned round and bullied him, saying, " You con- 
 demned criminal, you, you do nothing but weep; don't 
 you know you've got to walk ? " So Tsiu restrained 
 his tears, and entered his dungeon. All the neighbours 
 brought him food and wine ; but they could get no 
 farther than the prison-doors, and the jailers, instead of 
 giving it to the old man, kept it and gobbled it up them- 
 selves. At last night came on ; and then it really 
 seemed as though his woes had reached their crisis. 
 He was made to lie down upon what was called the 
 " prisoners' bed " a diabolical contrivance on which all 
 the prisoners were packed close together, and fitted up 
 with heavy beams and ropes so disposed that each man 
 lay under a crushing weight and tightly lashed to the 
 ground ; not a muscle could be moved, not a wrist or 
 ankle turned; a living man was just as powerless as a 
 corpse. " Alas, alas ! " groaned Tsiu, in his bitterness, 
 " I know not what fairy it was who restored my flowers; 
 yet this wretch makes it an excuse for his persecutions. 
 O fairy, dear fairy ! if you have any pity for me, do for 
 me what you did for my poor flowers, and save my life ! 
 Help me in this, and I will renounce all my family, give 
 up the world, and enter the True Way ! " 
 
 No sooner were the words out of his mouth than he 
 espied, in the dim distance, a faint advancing figure. It 
 
THE FLOWER-FAIRIES. 207 
 
 was, indeed, no other than his fairy benefactress. Tsiu 
 uttered a wild cry of joy and hope. " Fairy, dear fairy," 
 he exclaimed, " if it is really you, extricate me from the 
 dreadful position I am in ! " 
 
 " Are you so very anxious to escape ? " replied the girl, 
 with a smile. Then she stretched forth her hands ; and 
 lo ! the manacles with which old Tsiu was bound fell 
 clanking to the ground. Up he sprang, and knocked his 
 head three times upon the floor in speechless gratitude. 
 The first thing he did when his transports of joy were 
 over was to ask the fairy who she was. " I am the Pro- 
 tectress of Flowers," replied she, " at the Emerald Pool in 
 Fairyland, where the Eoyal Mother reigns. I love you 
 because you love flowers ; that is the reason I have been 
 assisting you. Now everything that has happened to you 
 came through Destiny ; it was your fate, and could not 
 be avoided. To-rnorrow all your miseries will end ! The 
 Spirit of Flowers has taken a strict account of all Chang's 
 villainies, and made a full report of them to God ; and 
 God has deprived him of the measure of his years, and 
 is keeping great tribulation in store for his confederates. 
 Continue the cultivation of your heart for a few years 
 longer, and then I will visit you once more for your ever- 
 lasting good." 
 
 Tsiu bowed his head again in wondering gratitude. 
 " And what method am I to adopt," he asked, " for the 
 cultivation of my heart ? " 
 
 Then the fairy proceeded to explain how, by continuing 
 to love and care for flowers, his heart would undergo a 
 process of constant renovation ; and how, by feeding on 
 certain species, and drinking the dew of heaven, he would 
 gradually bring about the sublimation of his body, and 
 
208 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 eventually attain to the immortality of the genii. Tsiu 
 prostrated himself for the third time ; and when he 
 raised his head the fairy visitor was gone. But looking 
 upward, he saw her hovering in mid-air and waving her 
 hand in sign that he should follow her. 
 
 Tsiu accordingly pulled himself together and began to 
 'clamber up the wall of the prison-yard. When he had 
 got half-way he felt his strength beginning to fail ; but 
 he made a tremendous effort, and managed to scramble 
 on to the top. No sooner had he gained this point of 
 vantage, however, than he heard a deafening noise below ; 
 every gong in the place was being banged, and shouts 
 were raised on all sides that one of the prisoners had 
 escaped. This put Tsiu into a dreadful state of trepida- 
 tion ; his hands grew numb, his legs shook, and all of 
 a sudden he tumbled violently off the wall, struck his 
 head upon the ground, and awoke ! 
 
 He was still in the prison ; the whole thing had been 
 a dream. But as he lay on his hard couch he reflected 
 seriously about the matter ; he turned it over and over in 
 his mind, and tried to find out the meaning arid interpre- 
 tation of it ; arriving at last at the satisfactory conclusion 
 that everything would end happily, and that he need give 
 himself no more anxiety at all. 
 
 When Chang saw that the magistrate treated Tsiu as 
 a wizard, he was immeasurably delighted. " Ah," said 
 he, chuckling, " the old wretch was always after some- 
 thing or other which nobody could understand. Well, 
 to-night he'll sleep on the prisoners' bed, and I shall 
 enjoy myself in his garden." " Yes," replied his friends ; 
 " the day before yesterday it belonged to him, and now it 
 is your worship's ; so it is only proper you should enjoy 
 
THE FLOWER-FAIRIES. 209 
 
 it to your heart's content." "Eight you are," shouted 
 the hero ; so, without further delay, they started off, telling 
 the servants to bring a supply of wine and eatables after 
 them. The neighbours were greatly incensed when they 
 saw the party arrive, but no one dared to speak. Mean- 
 while Chang and his friends proceeded to the summer- 
 house ; but when they got there, and looked round, what 
 was their astonishment to see not a single flower upon 
 its stalk! There they lay, strewed about just as they 
 were when Chang had cut them off ; broken and bruised 
 and spoilt. At first nobody could speak for amazement. 
 Chang, however, soon recovered himself. " It is evident," 
 he said, "that the old conjurer has been at his tricks 
 again ; if not, how could there be such a change in half 
 a day? It surely can't be the fairy again ! " This happy 
 thought was speedily capped by one of the hangers-on. 
 " The old fellow knew that your worship would come to 
 enjoy the flowers again," said he ; " and therefore he had 
 recourse to this trick to put you out of countenance." 
 " Well," said Chang, " if it be so, let us enjoy the fallen 
 flowers." So saying, he spread a carpet on the ground, 
 sat down, and laid himself out to make the most of things. 
 He gave a couple of bottles of wine to his trusty servant 
 Pa, and they all ate and drank till sunset, by which 
 time they were more than half-drunk. Suddenly, how- 
 ever, a tremendous gust of wind arose ; it swept violently 
 across the garden, gathered up all the scattered flowers, 
 and blew them on to their stalks again ! Then, in the 
 twinkling of an eye, every flower was transformed into a 
 beautiful girl, a little over two feet high, each of whom, 
 in apparent obedience to successive puffs of wind, visibly 
 increased in size. At last they appeared in a great 
 
 o 
 
210 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 gleaming group of exquisitely lovely fairies, dressed in 
 bright parti-coloured robes. All the intruders were so 
 dazed with their beauty that not one of them could utter 
 a word ; when suddenly a girl in a crimson robe began to 
 speak as follows : 
 
 " Sisters, it is now more than ten years that we have 
 lived here in peace and happiness, thanks to the care and 
 cultivation of good old Mr. Tsiu. Who ever imagined 
 that this mad slave would come to suffocate us with the 
 vulgar odour of his presence, and violate us with his 
 venomous hands ? And then he throws Mr. Tsiu into 
 prison for being a wizard, because he is scheming to 
 swallow up his garden ! But we have now got our 
 enemy before our eyes ; what is to hinder us, sisters, 
 from combining our strength and giving him the thrash- 
 ing he deserves ? Nay, it is our duty ; first, out of 
 gratitude to our old friend for his goodness ; secondly, 
 to revenge ourselves for the injuries and insults that 
 have been heaped upon us. Is there any reason why 
 we should refrain ? " 
 
 Then all the other fairies cried with one voice, " You 
 are right ! You are right ! Let us set about it at once, 
 before any of them have time to escape." Whereupon 
 they all pulled down their long sleeves to serve as whips, 
 and flourished them till the cold produced was like that 
 of a piercing wind which cuts to the very bone. By 
 this time the intruders had taken the alarm; and with 
 the cry, " They're devils ! they're devils ! " a general 
 stampede took place, everybody looking out for himself, 
 and forgetting all about the plates and dishes on the 
 ground. Some tumbled over the stones ; others had 
 their faces torn and scratched by the branches of trees ; 
 
THE FLOWER-FAIRIES. 211 
 
 and no sooner had a man scrambled to his legs than 
 down he fell again. At last, after a series of misfortunes, 
 they came to a dead stop ; and, on reconnoitring their 
 ranks, they found that Chang and Pa were missing. 
 Just then the wind stopped, and the heavens grew 
 black ; so they all made the best of their way home, 
 barely escaping with their lives holding their heads, and 
 skulking off like rats. When they reached their own 
 doors, and were just able to draw their breath again, 
 they got together a number of stalwart labourers, whom 
 they provided with torches, to go in search of the two 
 missing ones. Arrived at the garden, the men soon 
 heard a sort of moaning under a large plum-tree ; and 
 bringing a light to see what it was, they found the 
 servant Pa, who, having tripped over the trunk of the 
 tree, was lying there with a broken head, utterly unable 
 to rise. Two of them, accordingly, picked him up and 
 carried him home, while the rest hunted all over the 
 garden to find Chang ; but all was silent not a sound 
 was to be heard nor a form to be seen. They discovered, 
 however, to their amazement, that the moutan-flowers 
 were blooming again as brilliantly as ever; not one was 
 on the ground. Then they came to where the plates and 
 dishes had been left; and there they were, all in the 
 greatest possible confusion, while the wine was spilt in 
 every direction at which they all put their tongues out 
 in astonishment. Some of them set themselves to clear- 
 ing the things up, and the others resumed their search 
 for Chang. But not a sign of him did they discover. 
 " How can such a thing be possible ? " they exclaimed ; 
 " the garden is not a large one, and yet we've been round 
 it four or five times without finding so much as his 
 
212 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 shadow. Surely the wind can't have blown him away, 
 or the devils of girls devoured him ? " So they had no 
 alternative but to go home for that night, and postpone 
 further search for him till the next morning. 
 
 Just as they were about to pass through the gate, 
 however, they met another batch of men coming in with 
 lanterns, among whom were no other than the two old 
 gentlemen, Mr. Yii and Mr. Shan. They had heard of all 
 these strange doings, and how Chang had been spirited 
 away ; but they knew not whether it were true or false, 
 so they had come to see for themselves, and a party 
 of neighbours had come with them. When, therefore, 
 the two old men inquired of the labourers they met 
 coming out, and found every particular confirmed, they 
 were speechless with amazement. "Well, well," they 
 replied, " you go away ; we will search the garden our- 
 selves." So they pottered and peered about, but of 
 course discovered nothing ; whereupon they both uttered 
 an ejaculation of helpless perplexity, and went out again. 
 " There is nobody in here," said they to the people who 
 were still waiting outside ; " let us lock the gate securely 
 and come away." 
 
 The villagers, having lost their head-man, were like a 
 serpent that has lost its head; they knew not how to 
 act ; so they all replied, " As you please, gentlemen, as 
 you please ; we will do exactly as you tell us." Just as 
 they were on the point of dispersing, however, a labourer 
 who had been peering about with his lantern suddenly 
 cried out, " His honourable worship is found ! " 
 
 A general rush took place, the people all scudding 
 together like a gust of wind. " Isn't that his silk 
 muffler," continued the man, "hanging on that locust- 
 
THE FLOWER-FAIRIES, 213 
 
 tree ? " " To be sure it is ! " cried everybody. " Then its 
 owner cannot be far off." So the man continued to pry 
 about near the wall, and before he had gone far he 
 uttered an exclamation of horror ; for there, sure enough, 
 was Mr. Chang or all that could be seen of him with 
 his head stuck hard and fast in a dung-pit ! 
 
 Yes, there he was ; recognisable only by his clothes, as 
 his face was invisible, and his legs pointing upwards to 
 the sky. The labourers rushed forward, and, in spite of 
 the horrible stench, pulled the body out of the hole, and 
 washed it in the nearest ditch. The two old gentlemen, 
 recognising in the bad man's fate the just retribution of 
 Heaven, went home, and the others quietly dispersed. 
 Meanwhile the news had reached Chang's family, and 
 they prepared a coffin and a shroud, and consigned the 
 dishonoured corpse to its last resting-place. By this time 
 the villain Pa had died of the wound in his head, and 
 such was the end of these two wicked men. 
 
 Next morning the magistrate, who had recovered from 
 his sickness, took his seat upon the bench, and prepared 
 to go on with the case. But the first thing he heard 
 was, that the accuser was no more ; and then all the 
 facts of the occurrence were made known to him by the 
 officers of the court. The magistrate was overwhelmed 
 with astonishment, and could hardly believe his ears ; but 
 the story was confirmed by the two old gentlemen and 
 over a hundred of the neighbours, who all came to bear 
 their testimony. Then the magistrate was delighted to 
 think that he had been prevented from applying torture 
 to an innocent man, and, sending for old Tsiu, he told 
 him he was free. He also posted a proclamation out- 
 side the garden-gate, warning everybody against daring 
 
214 LEAVES FROM MY CHINESE SCRAPBOOK. 
 
 to touch the flowers, or trespass in the domain on any 
 pretext whatever. So Tsiu and his friends went in a 
 triumphal procession back to the garden, where they 
 found the moutan-flowers blooming more splendidly 
 than ever ; and all the neighbours gave the old gentle- 
 man a banquet of wine, to cheer him after his suffer- 
 ings ; after which he invited them in his turn, and the 
 feasting was kept up for several days on end. 
 
 From this time forward Tsiu began to follow the direc- 
 tions of the flower-fairy. He lived entirely on flowers, 
 and abjured the use of cooked food altogether. Soon his 
 hair, which had been white with age, turned black again ; 
 the wrinkles in his face disappeared ; his complexion 
 became as fair and fresh as that of a beautiful boy. 
 At last, as he was sitting one radiant summer's day 
 among his flowers, a warm, sweet wind began to blow ; 
 the air filled with clouds, bright with all the colours of 
 the rainbow; white storks, the emblems of longevity, 
 disported themselves in the sky; lovely melodies came 
 floating on the breeze ; and a faint, rich perfume was 
 wafted into his nostrils. Eaising his eyes in wonder, he 
 saw, approaching from above, a bevy of fairy maidens 
 carrying waving flags, in the midst of whom was the 
 Flower Goddess. " Come," she said, " your period of 
 probation is finished. I have reported your good deeds 
 to God, and He ordains that you shall be raised to the 
 ranks of the genii as Guardian of the Flowers, with 
 power to bless all who love them, and punish all who 
 violate their purity." Then the whole lovely vision rose 
 solemnly into the air, and Tsiu, gazing after it, rose too ; 
 and all the flowers in his garden, seemingly endowed 
 with life, accompanied their beloved master ; who, look- 
 
THE FLOWER-FAIRIES. 215 
 
 ing back as he sailed upward through the sky, raised his 
 hands and continued waving an adieu to his old friends 
 on earth until he arrived in heaven, and was lost sight 
 of for evermore. 
 
 OF ~ 
 
 UN 
 
 THE END. 
 
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 EDINBURGH AND LONDON. 
 
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