It must seem the grimmest irony in one of Goldsmith's Chinese letters from his _Citizen of the World_, when he makes Lien Chi Altangi, while writing of his purpose to open a school for young women, say: "In this I intended to instruct the ladies in all the conjugal mysteries; wives should be taught the art of managing their husbands, and maids the skill of properly choosing them; I would teach a wife how far she might venture to be sick without giving disgust; she should be acquainted with the great benefits of cholic in the stomach, and all the thoroughbred insolence of fashion; maids should learn the secret of nicely distinguishing every compet.i.tor; they should be able to know the difference between a pedlar and a scholar, a citizen and a prig, a squire and his horse, a beau and his monkey; but chiefly they should be taught the art of managing their smiles, from the contemptuous simper to the long laborous laugh."

One of the cornerstones of Confucius's teaching was "reciprocity." But this doctrine he does not seem to apply to the practical relations of married life, about which he had little or nothing to say. Suicides of young wives would be far less frequent in China were this doctrine of the great lawgiver applied to marital life. A cruel husband may, almost with perfect impunity, greatly injure his wife, or even kill her, especially if he can make good a claim before the authorities that she had been unfilial to _his_ parents.

The Chinese wife is, of course, not free from the evils of divorce. If she be guilty of such faults as scolding, disobedience, lasciviousness, or theft, which is next to murder in its heinousness, or if she be the victim of such misfortune as leprosy or barrenness, she may be sent back to her parents, if they be still alive. Among the causes for which divorce is possible, the failure to bear sons is the first. Widows sometimes remarry. In some parts of China the _suttee_, or "self-immolation," of widows is not unknown, the unfortunate woman being compelled to strangle herself, after which her body is burned.

The maternal instincts are seldom stronger than in the att.i.tude toward the helplessness of infancy; yet, in China infanticide is of extraordinary prevalence. The greatest danger that besets a Chinese woman is at her birth. In an already overpopulated country, it is not strange that the custom of killing the female infant, for whom it is difficult to provide sustenance, should have gained ground. Besides, while the congested condition of the population is somewhat relieved by emigration of the men to other lands, the women do not leave; hence, there is a tendency toward a surplus of women. It frequently happens that if a Chinese mother has not yet been blessed with the birth of a boy, she will destroy her female offspring, with the thought that in this way she may hope the sooner to bear a son. If, on the other hand, she has one or more sons, she may allow two or three daughters to live.

After this, many mothers will not hesitate to smother the girls at their birth. "By the accident of s.e.x," says a recent writer, "the infant is a family divinity; by the accident of s.e.x, she is a dreaded burden, liable to be destroyed, and certain to be despised." The Chinese officials have tried earnestly to break up this frightful custom of infanticide. Books have been written and circulated condemning the practice. Foundling hospitals have also been established, in order that this kind of murder might be checked and the rejected little ones cared for. Stone tablets have been erected on river banks, by pools, and in places at which the killing of girls might probably occur, or where their dead bodies are likely to be deposited. During a period of rebellion, and of dire poverty, so many desperate mothers throw their babes by the roadside for the dogs and birds of prey to devour, that "baby towers" were constructed at certain points, where the tiny dead bodies might be thrown, to avoid the dangerous offensiveness to the population.

But if in infancy the girl is not killed, she is allowed to live. Should pinching poverty come, she may be sold or given away. In some districts baby merchants are not unknown. When the little girls grow up they become serviceable in numerous ways in the domestic life; but many of them are sold to a life of shame.

A wise Chinese writer, Hwei Kwo, in discussing infanticide among his people, says: "Before you drown the infants you ought to think, 'I thus harshly violate propriety. But there are G.o.ds above; how can I deceive them? My ancestors are beside me; how can I present myself before them?'

Before long the babe will call _kwa, kwa_, and want some nourishment; before many months she will call _ya yah_, and begin to talk, first calling _year-niang_ (father, mother), and walk carefully about your knees. Before many years she will be helping you in all your hard work, and when she is married and bears a son, how very pleased you will be.

If you get a good son-in-law, and their children are well to do, how much admiration and glory. 'If I endure present trouble, I may by and by eat my daughter's rice.'" But even these low and selfish motives are not sufficient to destroy the prevalence of infanticide, which is more particularly practised in southern China. It is almost, if not quite, unknown in the north.

Woman's standing before the law in China would not be regarded as high in a country where woman's rights have been agitated. Her property rights are practically _nil_, except as she enjoys them through male relatives. And yet, with all her limitations, the woman of China is in some respects in advance of her sisters of many other Oriental lands.

She is not shut up in a harem, as she is in Turkey; she is not bound down by the harsh caste system, as in India; she is not looked upon as devoid of spiritual existence, as in Burmah; she is not degraded by the curse of polyandry, as in Thibet. In no Eastern land, with the exception of j.a.pan, has woman a better opportunity to exert power and develop character than in China.

The dress of Chinese women might be thought by women of some other lands to be lacking in beauty and grace; and yet, it is in many respects highly sensible, being at least modest, healthful, and economical. It hides the contour of the person effectually, and this, among the Chinese, is its chief design. Being loose, it gives full play to the vital parts, as well as to the limbs, and the same thickness of materials prevails over the whole body. There is no waste in the cutting, and no unnecessary ornaments or appendages, eight yards of yard-wide goods being sufficient for a complete set of winter garments.

The mental worry that comes to the woman of the West in selecting patterns, in cutting, and in fitting, is all done away with in China, since the Chinese lady always selects the same pattern,--or has had it selected for her by her great-grandmother,--and there is little need for fitting. Figures that would look unattractive in Western attire can wear the Chinese dress without disadvantage. Some have attributed the great age to which Chinese women so frequently attain--notwithstanding the often unsanitary condition of their homes, often floorless and windowless--to the hygienic character of their clothing. The winter clothes in the more northerly sections are padded garments that appear, to be sure, rather clumsy and uncomfortable. The use of woolen underclothing does not prevail. These padded garments hang about the body like bags; and sometimes when children fall down they are utterly unable to rise without a.s.sistance. It is needless to say that woman's winter attire is by no means graceful or convenient. If even the men do not use pockets,--which conveniences seem to a Westerner so indispensable,--it may be surmised that the women have no such contrivances in their dress. The ordinary costume of a woman consists of two garments. The upper one appears very much like an American lady's dressing-sack, only somewhat longer, with flowing sleeves, and is quite loose fitting, the fastenings being along a curve from the neck to beneath the right arm, and then in a straight line down that side. The lower garment is a pair of loose trousers. There is little or no difference in the style of the outer and inner garments, more or fewer being worn according to the state of the weather. A skirt is seldom worn in the Canton section, except by a bride at the time of her marriage.

This custom, however, varies in different sections of China. In Shanghai, women are seldom seen without skirts. Notwithstanding the sameness and similarity of cut in Chinese costume, the quality of beauty is not entirely forgotten. A Chinese gentleman, when asked what things the Chinese women most delight in, replied: "First, beautiful clothes and ornaments with which to make themselves attractive. Secondly, to live in idleness. Thirdly, to have servants to wait upon them." The remark would suggest moral weakness which is, alas! far too common.

Tsq-hia once asked Confucius what inference might be drawn from the often quoted lines:

"Dimples playing in witching smile, Beautiful eyes, so dark, so bright.

O, and her face may be thought the while, Colored by art, red rose on white."

To which the teacher replied: "Coloring requires a pure and clear background." This was the great master's way of emphasizing character as a necessary accompaniment of true beauty. But this ideal is largely forgotten.

The custom of binding the feet is not so common as is often supposed.

There are many localities in which the habit is almost universal; while in many sections, especially in the agricultural districts, the feet of the women are of normal growth. In the sections and among the cla.s.ses in which this fashion prevails, the early suffering, as well as the later inconvenience, is intense. The Chinese woman, however, does not emphasize the importance of convenience as would her practical sister of the West; the suffering they bear with much resignation. Various explanations are given of the origin of foot binding. Some accounts state that it arose from a desire thereby to remove the reproach of the club feet of a popular empress; others hold that it sprang from a great admiration for delicate feet and an attempt to imitate them; others claim that it was imposed by husbands to keep their wives from gadding.

Still other accounts say that the Emperor Hau Chu, of the Chan dynasty, in A.D. 583, ordered his concubines to bind their feet small enough to cover a golden lily at each step. He had golden lilies made and scattered about for them to walk upon when they were playing before him.

The admirers of the ruler imitated the practice, and so it spread. This seems to be the most probable explanation, as the expression _kam-lin_, literally "golden lilies," meaning "ladies' small feet," and _lin-po_, literally "a lily step," meaning "a lady's gait," are in common use to-day. In the beginning, the feet were not bound so early nor so tightly as to-day, and the custom now varies greatly in different parts of the empire. The present, the Manchu government, has made efforts to prevent the practice of foot binding among the people, but with little or no success. The Manchus do not practise it themselves, and they are powerless to prevent it. As the Chinese sometimes say: "Fashion is stronger than the emperor."

The Chinese find it difficult to understand the freedom of intercourse which characterizes the s.e.xes in the West. They regard such social freedom as being difficult to harmonize with modesty and morality. As a rule, Chinese women are modest and chaste. But it is thought that these are best a.s.sured by restricting their social freedom. On the streets the women, with the exception of the lewd, appear with becoming modesty and decorum. Notwithstanding the advantage that must come from the limiting of woman's sphere of influence, examples are not wanting in which Chinese women have exerted their native powers to a conspicuous degree in moulding the history of their times.

Through the isolation of the women, they become naturally more superst.i.tious than the men; and, as might be surmised, the former are the stronghold of the ancient religious faiths of the Chinese. And yet none of the ancient religions nor the philosophies of the country have done much to elevate the feminine half of the nation. The best the Buddhist priest can hold out to the pious woman is the hope that in the next transmigration her soul may be born a man's.

Some women of the Celestial Empire have held commanding positions of political influence. Whether a woman might occupy an influential place in the management of Chinese public affairs has depended somewhat upon the character of the ruling dynasty. And while queens are not possible in China, because sons alone may hold the sceptre, women have been known to exert such influence in the matter of government as to be practically supreme. There have been a number of cases of empresses regent. There were two such instances during the Ming dynasty which were quoted as justifying a more recent regency that has been one of the most remarkable on record in any land. When the Emperor Hien-fung died on August 22, 1861, his son Chiseang, then but six years of age, was proclaimed emperor in his stead, under a regency composed of eight men.

By a bold _coup d'etat_, Prince Kung, brother of Hien-fung, succeeded, by the aid of the army, in driving this regency from power and in proclaiming a new one composed of two empresses: Tsi An, the princ.i.p.al wife of the late Hien-fung, and Tszu-Hszi, the mother of the young emperor. Neither of these royal women knew the Manchu language, and Prince Kung was the power behind them, and was rewarded with the post of prime minister under the two empresses. It was not long, however, before an edict was issued degrading the prince, whose growing power and arrogance the empresses feared. And just here emerges the evidence that the prince was dealing with one of the most astute and aggressive women of the world, Tszu-Hszi, a woman who has compelled the world to reckon with her presence for half a century.

It is true that when the young emperor had reached the age of sixteen, and had been married about four months, the empresses, no longer able to present excuses for not doing so, issued a decree bestowing upon Chiseang, now called Tungche, the right to a.s.sume the management of the affairs of state. But his reign was brief, for after about three years, as it is said, he "ascended upon the Dragon to be a guest on high." Many suspected foul play, but certain it is that the outcome inured to the advantage of the two empresses. That which was more ugly still was the treatment of the young Empress Ahluta, wife of the late ruler. On the death of her husband she was about to give birth to a child. The empresses, however, saw their opportunity as well as their danger. For if Ahluta's child should be a son, not only would he be the legal ruler, but the mother herself would at once a.s.sume a prominent place in the government. Ahluta must be set aside. Soon she sickened--some said because of her grief for her husband, while others knew of the determination of the empresses to retain power at all hazards. Who then should be chosen heir to the throne? The empresses selected Tsai Tien, a son of Prince Chun, brother of the powerful Kung. The latter was again in complete control, by the grace of the two astute and ambitious women whose minds were firmly set upon retaining rule at whatever cost. The fortunate, or unfortunate, young man who had been made nominal emperor, not by inheritance, but by selection, was given the style of Kw.a.n.g-su, or "Ill.u.s.trious Succession." The way in which Tszu-Hszi, empress dowager, has been able to be the controlling factor in Chinese national life, crushing rivals, winning the support of politicians, and carrying out policies, is one of the wonders of modern political history. This seems the more remarkable in a country where women are generally forced to the background, and in an age in which tumultuous scenes and grave upheavals have been many.

The head of the army of the United States was not far from the truth when he p.r.o.nounced the Empress-dowager of China, not even excepting the great and good Victoria, as altogether the ablest woman of the century.

Contiguous in territory and closely related in manners and customs to the Chinese are the Coreans. The Corean ruler, though in his own country an absolute monarch, was for several centuries a va.s.sal of the Chinese Empire, and the educated cla.s.s continue to employ the Chinese language in literary and social intercourse. In 1894, Corea having repudiated the suzerainty of China, war ensued between j.a.pan and China, and as a result Corea has since been largely under j.a.panese influence.

The native Coreans fondly call their country "the Land of the Morning Calm." Its people are of the Mongolian type, and are therefore closely allied in sympathy to the Chinese and j.a.panese, with whom they have had social and political kinship and contact from time out of mind. The moral status of the women may be surmised when it is remembered that woman is regarded as without moral existence. It is not to be understood, however, that she has no name. When a very little girl, she receives a temporary surname by which she is known to her relatives and intimate friends. When she reaches the age of p.u.b.erty, this appellation is no longer used by her friends. When she marries, her parents cease to call her by her childhood's name. She is now known to them by the name of the district into which she has married. Her husband's parents, however, speak of her as the woman of the place from which she came.

In Corea there is no family life in our true sense of that term, for the men and the women live in separate apartments. The husband is seldom seen in conversation with his wife, whom he looks upon as absolutely beneath him. The male and the female children are separated. When they reach the age of nine or ten years the girls are sent to the women's apartments; the boys take refuge with the men. The boys must not set foot upon the territory a.s.signed to the women, and the girls learn that it is disgraceful to be looked upon by members of the opposite s.e.x; so they hide at the approach of a boy or a man.

The Corean women have little or no legal standing. They are absolutely in the power of their husbands, who may not sell them, however, nor should their lords be _too_ brutal. Percival Lowell, in his _Land of the Morning Calm_, puts it strongly when he says: "Mentally, morally, and socially, she (the Corean woman) is a cipher." But there are exceptions.

In fact, we are not to infer that throughout the entire Orient the subjection of women is universally so complete as it is sometimes pictured by writers upon the social life of the East. Campbell, in his _Journey through Corea_, gives the following incident, showing how women may be very influential at times: "To make matters worse, the head man upon whom I had relied for a.s.sistance in hiring the men I wanted was absent, but his wife proved a capable subst.i.tute and seemed to fill her husband's place with unquestioned authority. Between bullying and coaxing, she rapidly pressed twenty reluctant men into service. The subjection of women, which is probably the covenant of accepted theories in the East, receives a fresh blow in my mind. Women in these parts of the world, if the truth were known, fill a higher place and wield a greater influence than they are credited with." Nor is it to be supposed that there is no respect shown to the women of Corea. The men give them at least an outward show of deference. They will step aside to allow a woman to pa.s.s in the street, regardless of her social position, and the ladies are often addressed in phrases of a most polite character.

Children are taught respect for their mother, though they are enjoined to give more to the father. When a mother dies, her children are expected to mourn at least two years; for the father the period is longer. Someone has said that "there are three cla.s.ses of Corean women; first, there are the invisible,--those who are always in their apartments, or, when out of them, ride in a closed palanquin. Second, are the visible invisible, who, possessing less wealth, must walk when they go out upon the streets, and yet are seen only as a ma.s.s of clothing moving before the eye. Third, there are the invisible visible cla.s.s, the poor, who are seen, to be sure, but not noticed,--working women, whom etiquette prevents one from seeing."

The women's apartments do not greatly differ from the zenanas of India.

In the interior of their apartments, screened as far as possible from publicity, the unmarried women may receive their parents and friends, with whom they chat and gossip upon matters of common interest, or while away the hours with games. After marriage, the confinement becomes still more secure, and the woman is inaccessible. "So strict is the rule,"

says Griffis, "that fathers have on occasions killed their daughters, husbands, their wives, and wives have committed suicide, when strangers have touched them even with their fingers." Woe unto the Corean wife who is not above suspicion in the eyes of her husband.

In the "Hermit Nation" one is accounted a boy until he is married, no matter what his age may be; but public sentiment prevents a young man from remaining long without a spouse to enrich, or at least to share, his life. The woman is a child till she is married, and sometimes long afterward.

The women of Corea usually marry outside of the village in which they are brought up. They have nothing whatever to do with the match that is to be made. Negotiations are carried on by the parents and a middle man.

The bride, indeed, must be silent all through the nuptial ceremony. The marriage festival and the funeral are the two great events in Corean social life. When the festivities of the wedding are at an end the bride is conducted to her husband's home--in a palanquin, if the parties be well to do; on horseback, if they be poor.

There is but one true, or legal wife, but often many concubines, the number being determined largely by the wealth of the husband. Children of the true wife are the legitimate heirs. The other children, though not disgraced by their position, have no legal standing as regards the matter of inheritance. Children of concubines, however, may be legitimized, in case there are no lawful descendants.

The following interesting story, taken from Ballet's _History of the Church in Corea_, will not only ill.u.s.trate certain customs in Corea, but show upon what a low plane the marriage relation moves in the Hermit Nation: "A n.o.ble wished to marry his own daughter and that of his deceased brother to eligible young men. Both maidens were of the same age. He wished to wed both well, but especially his own child. With this idea in view he had already refused some good offers; finally he made a proposal to a family noted alike for pedigree and riches. After hesitating for some time which of the maidens he would dispose of first, he finally decided in favor of his own child. Three days before the ceremony he learned from the diviner that the young man chosen was silly, exceedingly ugly and very ignorant. What should he do? He could not retreat. He had given his word. In such a case the law is inexorable. On the day of the marriage he appeared in the woman's apartments and gave orders in the most imperative manner, that his niece and not his daughter should don the marriage coiffure and the wedding dress and mount the nuptial platform. His stupefied daughter could not but acquiesce. The two cousins being about the same height, the subst.i.tution was easy, and the ceremony proceeded according to the usual forms. The new bridegroom pa.s.sed the afternoon in the men's apartments, where he met his supposed father-in-law. What was the amazement of the old n.o.ble to find that far from being stupid and ugly, as depicted by the diviner, that the young man was good-looking, well formed, intelligent, highly connected, and amiable in manners. Bitterly regretting the loss of so accomplished a son-in-law, he determined to replace the girl. He secretly ordered that instead of his niece, his daughter should be introduced as the bride. He knew well that the young man would suspect nothing, for during the salutations the brides are always so m.u.f.fled up with dresses and loaded with ornaments that it is impossible to distinguish their countenance. All happened as the old man desired. During the two or three days which he pa.s.sed with the new family, he congratulated himself upon having so excellent a son-in-law.

The latter, on his part, showed himself more and more charming, and so gained the heart of his supposed father-in-law, that in a burst of confidence, the latter revealed to him all that had happened. He told of the diviner's report concerning him, and the successive subst.i.tutions of niece for daughter and daughter for niece. The young man was at first speechless, then recovering his composure said: 'All right! and that is a very smart trick on your part. But it is clear that both of the young persons belong to me, and I claim them. Your niece is my lawful wife, since she has made to me the legal salute, and your daughter, introduced by yourself into my marriage, has become of right and law my concubine.'

The crafty old man caught in his own net had nothing to answer. The two young women were conducted to the house of the new husband and master, and the old n.o.ble was jeered by both parties for his folly and his bad faith."

As in other parts of the Far East, the life of widows is exceedingly harsh. They may not marry again. Indeed, second marriages are never looked upon with favor, except among people of the lower cla.s.ses who generally disregard the etiquette and ideas which prevail among the n.o.bles and the rich who imitate them. A widow of high standing is expected to show grief for her husband not only by weeping over his death, but by wearing mourning as long as she lives; and children of widows born after widowhood are looked upon as illegitimate. Often, however, being debarred from lawful marriage, widows become victims of l.u.s.t and violence. If, however, they are determined upon preserving chast.i.ty, they will frequently resort to suicide if their virtue be threatened. The method of self-slaughter among women is cutting their throat, or piercing the heart.

Like most women of the world, dress plays no unimportant part in the Corean woman's life. There is probably no part of her toilet upon which she bestows more zealous regard than upon her hair. Generally the natural growth is insufficient to suit her ideals of beauty, and so false hair is used in profusion. Corean women do not attend the banquets. These are for men alone.

XIII

UNDER THE CHERRY BLOSSOMS

THE WOMEN OF j.a.pAN

No woman of the Orient has in recent years enlisted so much of the world's attention as the woman of j.a.pan. This interest has bordered upon real fascination. If the comparative alertness of mind has caused the j.a.panese men to be called the "Oriental Yankees," the attractiveness of the women might give them the right to be compared to the "Southern Beauties." They have been much written about and the world has read of them with keen appreciation.

j.a.panese civilization is comparatively modern. The islands owe much to Corea and China for the development of their letters and the refinement of their social life. Their alertness of mind and receptivity of character mark them among all the peoples of the Mongolian stock. This flexibility of temperament is no less true of the women than of the men, and it is partly these mental traits which give to the j.a.panese their attractiveness.

The women of the several strata of society present marked differences in j.a.pan, as in other countries. This was more true in the days of feudalism, when the lines were more rigidly defined than now; though the influences of the feudal system are still perceptible and will long endure. But the women of court and castle, the women of the military cla.s.s, and the women of the shop and of the soil, with all that was nationally common, lived a very different order of life. These differences are inevitable and, of course, abiding.

The chief glory of every j.a.panese woman is in becoming the mother of sons. And while daughters are not unwelcome, as is the case among some Oriental people, yet their birth is never so much the cause of rejoicing as is the coming of boys into the world. On the occasion of such an advent, messengers fly, notes are sent by friends, and all friends and relatives must visit the new arrival in the home. The visitor who brings his congratulations, must add to them toys, articles of dress, and the like--besides the dried fish or the eggs for good luck. The poor mother must well-nigh tax her already weakened strength to the very limit of physical endurance in receiving visitors and their congratulations. It is the father, or some chosen friend, who selects the newcomer's name, and if it be a girl, that of some attractive object in nature is usually chosen, it not being regarded as specially appropriate or as involving any compliment to name a child for a friend or loved one. This duty of naming the child occurs on the seventh day, and on the thirteenth, it is carried to the temple and placed under the special guardianship of some deity. After this the little one becomes accustomed to the ordinary routine of eating, sleeping, and crying. Very soon it may be seen on the streets and in public places strapped to the back of an older sister, or it may be a brother; and it is not long before the babies themselves are interested in the play of the older children, to whose backs they are securely fastened.

As our little girl emerges from babyhood she finds the life opening before her a bright and happy one, but one hedged about by proprieties, and one in which from babyhood to old age, she must expect to be always under the control of one of the stronger s.e.x. Her position will be an honored and respected one only as she learns in her youth the lesson of cheerful obedience, of pleasing manners, and of personal cleanliness and neatness. Her duties must always be either within the house, or, if she belongs to the peasant cla.s.s, on the farm. There is no career or vocation open to her: she must be always dependent upon either father, husband, or son, and her greatest happiness is to be gained not by the cultivation of the intellect, but by the early acquisition of the self-control which is expected of all j.a.panese women to even a greater degree than of the men. This self-control must consist not simply in the concealment of all outward signs of any disagreeable emotion,--whether of grief, anger, or pain,--but in the a.s.sumption of a cheerful smile and an agreeable manner under even the most distressing circ.u.mstance. The duty of self-restraint is taught to the little girls of the family from the tenderest years; it is their great moral lesson and is expatiated upon at all times by their elders. The little girl must sink herself entirely, must give up always to others, must never show emotions except such as will be pleasing to others about her; this is the secret of true politeness and must be mastered if the woman wishes to be well thought of and to lead a happy life. The effect of this teaching is seen in the attractive, but dignified manners of the j.a.panese women,--even of the very little girls. They are not forward or pushing, neither are they awkwardly bashful; there is no self-consciousness, neither is there any lack of _savoir faire_; a childlike simplicity is united with a womanly consideration for the comfort of those around them. A j.a.panese child seems to come into the world with little savagery and barbarian bad manners, and the first ten or fifteen years of its life do not seem to be pa.s.sed in one long struggle to acquire a coating of good manners that will help to render it less obnoxious in polite society. How much of the politeness of the j.a.panese is inherited from generations of civilized ancestors, it is difficult to tell; but my impression is that babies are born into the world with a good start in the matter of manners, and that the uniformly gentle and courteous treatment they receive from those about them, together with the continual verbal teaching of the principle of self-restraint and thoughtfulness of others, produce with very little difficulty the irresistibly attractive manners of the people.

One curious thing in a j.a.panese household is to see the formalities that pa.s.s between brothers and sisters, and the respect paid to age by every member of the family. The grandmother and grandfather come first of all in everything--no one at table must be helped before them in any case; after them come father and mother; and lastly, the children according to their ages. A young sister must always wait for the elder and pay her due respect, even in the matter of walking into the room before her. The wishes and convenience of the elder, rather than of the younger, are to be consulted in everything, and this lesson must be learned early by children. The difference in years may be slight, but the elder born has the first right in all cases. Etiquette, procedure, and self-control among the j.a.panese girls are the most important of the influences shaping a j.a.panese woman's life.

Considerable respect is shown to the girl of the family by her brothers. The native and conventional politeness of the j.a.panese shows itself even in the names by which the children address one another. The parents may leave off the appellatives of respect, but brothers, sisters, and servants must treat the young lady with dignity, especially if she be the eldest daughter.

What preparation does the j.a.panese girl have for her position in the social fabric of her people? Fortunately for her, there is some effort made to fit her for her future duties. Quite early the daughter of a household begins to feel the responsibilities of home cares. Even those families which are able to provide ample domestic service will give to the daughter of the household the duty of making the tea and of serving it to the guests with her own hands. This is regarded as of greater honor to the visitor than if a servant had performed the task. The eldest girl of the family must learn to act in the place of the parents, should a visitor appear in their absence, or when the younger children need the care and oversight of an elder. In such matters as sweeping the rooms, preparing the meals, washing the dishes, purchasing viands, and sewing, the j.a.panese girl finds ample scope for a practical education to make her ready for the exactions of the life of a housekeeper when she herself shall become a wife and mother.

Besides these practical duties in which the girl is early trained, there is education in simpler mathematics and, to a degree, in literature and the art of poetry. She is expected to be familiar with the cla.s.sical poetry of her country, more particularly the choice short poems, which are well known to both young and old j.a.panese. Education, in the stricter sense of the term, is on the increase among the girls of j.a.pan, as well as among the boys and young men. Besides native schools, schools for the education of j.a.panese girls have been established by missionaries from Christian countries. And even higher education is making rapid strides, as is seen in the Kobe College for Women. But the advance of the state or public education during the past decade or more renders the foreign schools less necessary; and the private teacher, to whom the girls of the better families were formerly invariably sent, is gradually yielding to the larger school. And it may be said that to-day the girls are provided for, educationally, equally with the boys. j.a.pan has made wonderful strides in educational matters, being receptive of new ideas concerning the common schools; but there are adjustments that must be made to the social ideals and customs of the people, because of the rise of the new education. Among these there is probably none more difficult and perplexing than that which grows out of the need of adapting the old ideas of early marriage for the daughter of a family to the growing demands and the enlarged opportunities for female education.