The j.a.panese girl has better opportunity to experience the pleasurable side of life than have girls of most Oriental lands. Her recreations are more numerous and varied. Among them are the annual festivals, such as the j.a.panese New Year, the several flower fetes, and, above all, the Feast of Dolls, which has been thus interestingly described: "The feast most loved in all the year is the Feast of Dolls, when on the third day of the third month the great fireproof storehouse gives forth its treasures of dolls--in an old family, many of them hundreds of years old--and for three days, with all their belongings of tiny furnishings in silver lacquer and porcelain, they reign supreme, arranged on red-covered shelves in the finest room in the house. Most prominent among the dolls are the effigies of the Emperor and Empress in antique court costume, seated in dignified calm, each on a lacquered dais. Near them are the figures of the five court musicians, in their robes of office, each with his instrument. Besides these dolls, which are always present and form the central figures of the feast, numerous others more plebeian, but more lovable, find places on the lower shelves, and the array of dolls' furnishings which is brought out on these occasions is something marvellous. Before Emperor and Empress is set an elegant lacquered service, tray, bowls, cups, _sake_ pots, rice buckets, etc., all complete, and in each utensil is placed the appropriate variety of food. Fine silver and bra.s.s _hibachi_, or fire-boxes, are there with their accompanying tongs and charcoal baskets--whole kitchens, with everything required for cooking the finest of j.a.panese feasts, as finely made as if for actual use; all the necessary toilet apparatus--combs, mirrors, utensils for blackening the teeth, for shaving the eyebrows, for reddening the lips and whitening the face--all these are there to delight the souls of all the little girls who may have the opportunity to behold them. For three days the imperial effigies are served sumptuously at each meal, and the little girls of the family take pleasure in serving the imperial majesties; but when the feast ends, the dolls and their belongings are packed away in their boxes, and lodged in the fireproof warehouse for another year."

Besides the special festivals and holidays, there is opportunity all the year round for the little girls to play their merry games of ball and battledoor and shuttlec.o.c.k, which they do with keen delight and with much grace of movement. The tales of wonder which are told them are a perpetual source of pleasure; for they have their _Jack, the Giant Killer_, in _Momotaro, the Peach Boy_, with his wondrous conquests, and many other tales to kindle their youthful imaginations. Among these are the early ancestral exploits, which tend to keep alive love of country.

The j.a.panese girl may be seen occasionally in the theatre, seated on the floor with her mother and sisters, taking into her memory impressions of heroism and self-sacrifice, through the historical dramas which present the early experiences of patriotism and pa.s.sion which characterized the fathers of old. Thus, the j.a.panese girl grows up to womanhood and is a finished product five or six years earlier than is an English or American girl. At sixteen or eighteen she is regarded as quite ready herself to take up the active duties of life.

The preparation given to the girls of j.a.pan has been justly criticised in that, while furnishing the future woman with remarkable powers of observation and of memory, with much tactfulness and aesthetic taste, with deftness and agility of the fingers, there is little to strengthen the powers of reason and to cultivate the religious and spiritual side of the nature. Music is almost the sole possession of women, and many of them play the _koto_ (a stringed instrument with horizontal sounding boards, not unlike the piano in principle) and the _samisen_, or "j.a.panese guitar," with great grace of touch and manner, but with little music, as adjudged by the Occidental ear;--however, standards differ.

So, too, the artistic arrangement of flowers is an art much loved by the women of j.a.pan. Their education and their daily occupation tend to cultivate the emotional at the expense of the intellectual side of life.

Hence, much refinement but less strength, and the best and cleverest women of j.a.pan, therefore, are attractive rather than admirable.

The diminutive size of the j.a.panese women, their pretty hands and feet, their taste in ornamenting shapely bodies, give them a personal attractiveness rarely surpa.s.sed. To what an extent the lowness of stature among the j.a.panese is to be attributed to their habits cannot be determined. It is the shortness of the lower limbs that is chiefly at fault; and the habit, early contracted, of sitting upon the legs bent horizontally at the knee, instead of vertically, inevitably arrests the development of the lower limbs.

The j.a.panese women have luxuriant, straight, black hair. The wavy hair which Western women prize so highly is not beautiful in the eyes of the ladies of j.a.pan. Curly hair is to them positively ugly. They spend much care upon the arrangement of their tresses, and their mode of hairdressing is elaborate. Even the women of the poorer cla.s.ses will visit the hairdressers. The locks are first treated with a preparation of oil, and then done up in the conventional style so familiar to all from pictures of j.a.panese women. This is expected with many to remain intact for six or eight days.

At present the modes of dressing the hair of female children and growing girls, as well as of married women, vary according to taste and circ.u.mstances. In ancient days, however,--and the custom still prevails in some of the more conservative regions,--the hair of the female children was cut short at the neck and allowed to hang down loosely till the girl reached the age of eight years. At about twelve or thirteen, the hair was usually bound up, although frequently this was delayed till the girl became a wife. In the romantic poem of Mushimaro, _The Maiden of Unahi_, we find this custom referred to, as well as the custom of secluding the young girl from the eyes of her would-be suitors:

"For they locked her up as a child of eight, When her hair hung loosely still; And now her tresses were gathered up, To float no more at will."

As a rule, the women wear no head covering whatever, except that which their luxuriant hair furnishes. In the coldest weather, however, they wrap the head gracefully in a headgear of cloth. Gloves are rarely seen upon the dainty hands of the women, and shoes are worn only when out of doors.

The costume of the j.a.panese women was, and in great measure still is, marked by simplicity and sameness of cut. There is no variation of style--fond as the women of the country are of dress. In the material used and in the color, however, they have ample scope for the display of their exquisite taste, their individuality, and their wealth. The age of the woman may aiso be determined with considerable accuracy by her manner of dress, for a j.a.panese woman has no sensitiveness on this score. The girl baby is clothed "in the brightest colors, and largest of patterns, and looks like a gay b.u.t.terfly or a tropical bird. As she grows older, colors become quieter, figures smaller, stripes narrower, until in old age she becomes a little gray moth, or a plain-colored sparrow." The hair and head ornaments also vary with the age of the wearer; so that one who is acquainted with the j.a.panese mode can read the age of his lady friend within a few years, at most. The V-neck is the uniform fashion in j.a.pan, and when a woman of the better cla.s.ses is properly clothed in her native costume she presents a most graceful and attractive appearance. When appropriate, she wears a sort of cloak fastened with a cord, and the familiar _kimono_ made without any plaits, lapped over in front and confined with a broad sash which is looped in a big bunch at the back to conceal the plainness of the _kimono_. This sash, or _obi_, and the collar, or _eri_, are usually of the finest silk the women can afford, and are altogether the gayest portion of the habit. When a j.a.panese woman is at her best, she may be imagined to have just stepped from a group painted upon some artistic fan, especially when in the hands are the umbrella and the lantern. The women of the poorer cla.s.ses, however, are often meagrely clad--sometimes too scantily so for decency. They peddle their wares or work in the fields, barefoot and almost naked. The shoes of a j.a.panese lady are so constructed that they may be easily taken off before entering the house, as is the custom. There is first put on a short stocking, or _tabi_, which reaches a little above the ankle and fastens in the back. This is made after the fashion of a mitten, that the great toe may be separate from the others; for a cord is to pa.s.s between the toes to hold in the _geta_, or "shoes." There are several styles of these; some are partly of leather, to cover the toes on rainy days; some are merely straw sandals; while others are of wood, which are clumsy and lift the feet quite above the ground, and when worn make much noise along the streets.

In j.a.pan, the disgrace of not being married does not arrive so early in the young girl's life, as is the case in some countries of the East. And yet, even here it will not do for a woman to wait until the age of twenty-five without having made her peace with the G.o.d of matrimony.

Usually, however, marriage, which to a j.a.panese woman is almost as much a matter of course as death itself, comes at the age of sixteen or eighteen. Here, too, the girl of the land of the Cherry Blossom is given more freedom of choice as respects the question who her life partner shall be than is generally true in the East; but marry she must. The inevitable Eastern "go-between" is of value here. The first steps in j.a.panese courting are undertaken by him in consultation with the parents of the girl who it is thought will make the inquiring young man happy.

Opportunity is given, at the home of some mutual friend, for the couple to meet and pa.s.s upon each other's qualities. If there is mutual admiration, or, indeed, if the young people find no reason why they should not be joined in marriage, the engagement present, a piece of silk, used for the girdle by the groomsman, is given, and finally arrangements are made for the wedding.

[Ill.u.s.tration 6:_WOMAN'S TASTE IN j.a.pAN After the water-color by Charles E. Fripp There is no variation of style--fond as the women are of dress. In the material used and in the color, however, they have ample scope for the display of their exquisite taste, their individuality, and their wealth. The age of the woman may also be determined with considerable accuracy by her manner of dress, for a j.a.panese woman has no sensitiveness on this score. The girl baby is "in the brightest colors. As she grows older, colors become quieter, figures smaller." The hair and head ornaments vary with the age of the wearer.

The V-neck is the uniform fashion in j.a.pan, and when a woman of the better cla.s.ses is properly clothed in her native costume she presents a most graceful and attractive appearance._]

The marriage ceremony is not at the home of the bride, but at the house of the groom, to which the bride is taken, her belongings, such as her bureau, writing desk, bedding, trays, dining tables, chopsticks, etc., having gone before. The giving of presents is often profuse. But it is not the bride and groom alone who are remembered; the groom's family, from the oldest to the youngest, the servants, even the humblest, are presented with gifts by the members of the bride's family. The gifts to the newly wedded pair are often very practical, consisting of silk for clothing or of articles of household use; and it is not uncommon for a bride to receive dress goods enough to last her her lifetime. The ceremony itself is simple and impressive. Friends and relatives generally are not present. The bride and groom are there, of course; besides these are the go-betweens of the couple, and a young girl, whose duty it is to take the cup of _sake_, or native wine of j.a.pan, and press it successively to the lips of the contracting parties, emblematic of the coming joys and sorrows of their common married life. The wedding guests, who have been waiting in the next room, now appear with their congratulations, and merriment and feasting follow. On the third day after the marriage, the bride's parents must give to the couple another wedding feast. At this the bride's relatives receive presents in return for the large number of gifts sent by them on the wedding day to the household of the groom. Announcement of the marriage is not sent out until two or three months later; it is then made in the form of an invitation, sent out by the bride and groom, to an entertainment at their house. Acknowledgments of the bridal presents sent by friends must, of course, be made. This is done in sending to those who remember the young pair gifts of _kawameshi_, or "red rice."

It will be seen that there is in the conduct of a wedding in j.a.pan neither legal nor religious sanction. The only prescribed formality is the erasure of the bride's name from the register of her father's family and its insertion in that of the husband's. She is no longer a part of the genealogical tree. She lives with and is a part of the groom's household. The exception to the custom is found in the _yoshii_, or "young man," who becomes a part of his wife's family, taking her family name and repudiating his own. This is done when in a family there are no boys who may inherit the estate and name. Some youth is then found, usually a younger member of a household, who can be induced to leave his heritage and unite himself with a brotherless daughter of another house.

He cuts himself off absolutely from his own people and raises up heirs for his wife's people. But he has not the standing and authority of the woman's husband, for he becomes the servant of his mother-in-law, and may be sent back to his people if he does not conduct himself in a way acceptable to his wife's family; or if they should weary of his presence. Ordinarily, children are scarcely regarded as of the mother at all--the blood is all the father's. The low social standing of the mother in no way impairs the rank or respectability of the children. The past few decades have witnessed many notable changes in j.a.pan, and there is a reaching out after legislation that shall make the marriage relation more satisfactory and permanent, for divorces have been the frequent cause of great hardships, especially upon the women, who have little opportunity to earn an honorable living when once the marriage tie has been broken. Home life is kept comparatively pure in j.a.pan, but the price is enormous. The abandoned woman carries on her business or has it carried on for her with shameless openness. The ideals of purity are far higher among the women than among the men. And yet, chast.i.ty is not regarded as the highest virtue among j.a.panese women as among northwestern people. Obedience to the will of the husband stands first in the list of virtues. Thus, j.a.panese women have often been known to sell their chast.i.ty in order that they might save their husbands from debt or disgrace, and they have received the plaudits of the public for what is styled their fidelity to their husbands' interest.

In few, if any, countries of the Orient do the women appear in public as the equals of their husbands. The j.a.panese women of the lower social cla.s.ses, when they go out with their spouses, follow on behind, bearing whatever burden is to be borne. In trains or crowded rooms it is the women who stand, and not the men. j.a.panese gallantry is not shown in such public courtesies as are commonly offered to women in the United States. The wife does not begin her wedded life with the thought of equality with her husband; and, in law, he is greatly her superior unless, happily, her husband should be motherless. Next to her duties to her parents-in-law, the wife's great concern is to be a good housekeeper, rather than a companion for her husband. She must, with due self-control and even with smiling face, humor the whims and the vices of her lord and master, even though he bring another woman into the home. But it may be said that the j.a.panese husband extends to a legal wife comparative respect and even honor, if, as the mother of children, she fulfils well her duties. Third in line of demand upon a wife's care, stand the children. In them the j.a.panese mother takes delight; and here the self-control which she has learned almost from the cradle stands her in good stead and beautifully exhibits itself, for she seldom loses her temper or scolds her children. Even the wealthy women come in contact with their children and personally guide their lives. The training of the girls is almost entirely in the hands of the mother; and the domestic cares of routine life are under her skilful direction. In the rural districts the activities of women are enlarged by the part they take in the making of the crops, the running of the rice fields, the production of tea, the harvesting of grain, and the care of the silkworms, the bringing of products to market, and the like. But the freedom they thus enjoy makes amends, in a measure, for the more burdensome work of which their sisters of the city know nothing.

The _geishas_, or singing girls of j.a.pan, are, physically speaking, among the most attractive examples of female grace. The word _geishas_ means "accomplished persons," and these girls are trained in the art of making themselves agreeable. They are accomplished in music, singing, and playing the _samisen_, witty in conversation, and beautiful in figure. Theirs is a regular occupation, their services being sought on occasions when entertainment is the chief concern. While these girls do not come from the higher social circles, some of them marry well and become the mothers of reputable families, while many others, yielding to the strong temptations incident to their employment, become the concubines of some well-to-do citizen or lead lives even lower in the moral scale.

Among the special occupations of women may be mentioned that of acting; for there are women's theatres in which all the parts are performed by women. Men and women never appear on the same stage. In literature, two j.a.panese women have gained the distinction of having written the two greatest native works--works admittedly at the very acme of j.a.panese cla.s.sics. One of these is _Genji Monogatari_, or "Romance of Genji," and the other _Makura Zoshi_, or "Book of the Pillow." The auth.o.r.esses of the two masterpieces, both court ladies living in the eleventh century of our era, were Murasaki Shikibu and Seisho Nagon. To their names may be added that of a brilliant female contemporary Ise no Taiyu. The Emperor Ichijo, who reigned at that period, was a distinguished patron of letters. He gathered about him men and women of culture, and the more lasting literary monuments of his day are those written by women. The work of these gifted women is marked by ease and grace of movement, fluency of diction, and lightness of artistic touch.

Murasaki Shikibu was a lady of n.o.ble birth. She was, in her youth, maid of honor to the daughter of the prime minister of that day. This daughter, Jioto Monin, became wife of the Emperor Ichijo, and from this station of influence became a most valuable patroness of Murasaki, the talented auth.o.r.ess. She herself married a n.o.ble, and their daughter also became a writer of note, producing a work of fiction called _Sagoromo_, or "Narrow Sleeves."

The chief work of this noted j.a.panese auth.o.r.ess, Murasaki, is what may be called a historic novel, _Genji Monogatari_, or "The Romance of Genji." In this story the writer gives an accurate view of the conditions which surrounded court life in the tenth century of our era.

From the romance of _Gengi_ it may be seen, as a native j.a.panese critic has said, that "Society lost sight, to a great extent of true morality, and the effeminacy of the people const.i.tuted the chief feature of the age. Men were ready to carry on sentimental adventures whenever they found opportunities, and the ladies of the times were not disposed to discourage them. The court was the focus of society, the utmost ambition of ladies was to be introduced there."

In those early days of j.a.panese life, it was not an unknown occurrence for a woman when plunged into the depths of some disappointment or overwhelming grief to take the oath of a religious recluse. "Her conscience," says Sama-no-Kami, "when she takes the fatal vow may be pure and unsullied and nothing may seem able again to call her back to the world which she forsook. But as time rolls on, some household servant or aged nurse brings her tidings that the lover has been unable to cast her out of his heart, and his tears drop silently when he hears aught about her. Then, when she hears of his abiding affection and his constant heart and thinks of the uselessness of the sacrifice she has made voluntarily, she touches the hair on her forehead, and she becomes regretful. She may indeed do her best to persevere in her resolve; but if one single tear bedew her cheek, she is no longer strong in the sanct.i.ty of her vow. Weakness of this kind would be in the life of Buddha more sinful than those offences which are committed by those who never leave the lay circle at all, and she would eventually return to the world."

There are many short j.a.panese poems which breathe of love, and tell of womanly charm. These short poems are highly prized, and many of them are familiar to the majority of the people. Among the women who won distinction as writers of love poems was the Lady Sakanoe, who lived in the eighth century. She was a woman of high position, being the daughter of a prime minister and wife of the viceroy of the island of Skioku. Her poems are among the most popular in j.a.panese literature, and some of them reveal a high order of imaginative power.

j.a.panese poetry, which has been described as "the one original product of the j.a.panese mind," contains many references to woman, her loves, her laments, her pa.s.sions, her ills. Sometimes the loyalty of a maiden's love is set forth--as in a poem by the Lady Sakanoe in the _Manyoshu_:

"Full oft he swore with accents true and tender, 'Though years roll by my love shall never wax old,'

And so to him my heart I did surrender, Clear as a mirror of pure burnished gold."

A large number of the love poems are sensual; yet, pure love breathes in many others, as in _A Maiden's Lament_, a poem by the Lady Sakanoe, and in the _Elegy_ written by Nibi upon his wife. The poet Sosei, also, has written words that speak to the heart:

"I asked my soul where springs the ill-crowned seed That bears the herb of dull forgetfulness; And answer straightway came; th' accursed weed, Grows in that heart which knows no tenderness."

The mutual regard of husband and wife in early j.a.panese life is beautifully expressed in an anonymous poem in the _Manyoshu_. A wife laments that while other women's husbands are seen riding along the road in proud array, her own husband trudges along the weary way afoot:

"Come, take the mirror and the veil, My mother's parting gifts to me; In barter they must sure avail, To buy a horse to carry thee."

To which self-denying love, the husband graciously replies:

"And I should purchase me a horse, Must not my wife still sadly walk?

No, no, though stony is our course, We'll trudge along and sweetly talk."

There have been many able women in this land of the Cherry Blossom, and the j.a.panese people have not been blind to their claims to recognition as controlling forces. This is shown by the fact that no less than nine empresses have ruled the land. Some of them have been women of marked sagacity and influence. On the dim borderland of the mythical, for example, history shows us the heroic Empress Jingu Kogo, who, tradition says, was the conqueror of Corea, and the embodiment of all that is good and great in j.a.panese womanhood.

Among the women of j.a.panese legend is the Maiden of Unahi, the story of whose n.o.ble life and death has been often sung by the poets. Her tomb is to-day pointed out in the province of Settsu, between Kobe and Osaka.

Such heroines of the earlier days have furnished inspiration for the women of j.a.pan for many generations; and the ideals of domestic life are far higher than might be expected in a region of the world where women, as a rule, live out their round of life upon a general plane that is sorrowfully low.

The present generation in j.a.pan has been truly blessed by the influence of an empress who is described as not only "charming, intellectual, refined, and lovely," but also "n.o.ble and beautiful in character." Haru Ko, born of n.o.ble parentage, became empress in the year 1868. Her husband had just come to the throne at the age of seventeen. This was the very year of the downfall of the Shogunate and the restoration of the imperial power. Though reared in seclusion at Kioto, the young empress began at once to measure up to the responsibilities which her position had in store for her. She proceeded to exert her influence in favor of the elevation of the women of her country. Without hesitancy, she mingled personally among the people, administering charity to them.

Very early in her life as empress, in the year 1871, she gave a special audience to five little girls of the military cla.s.s who were about to set out for America in order to study to prepare themselves for the larger life of womanhood in the new j.a.pan. From the beginning of the school established for daughters of the n.o.bility, who are expected to play an important part in the j.a.pan that is to be, she has taken great interest in its progress.

The religious side of a j.a.panese woman's life, as has been intimated, is remarkably undeveloped. In the portico of a certain temple in the interior of j.a.pan is found this inscription: "Neither horses, cattle, nor women admitted here." This may be taken as but one intimation of the fact that little in the way of religion is expected of the female s.e.x.

The introduction of Buddhism into j.a.pan marked an epoch in the country's history; but Buddhism has done little for woman, for she does not occupy so exalted a position under it as under the more ancient religion.

Shintoism has its priestesses and Buddhism its nuns, but neither of these religions has brought any noteworthy blessing to the women of the kingdom. The ancient religions still influence their lives. The mult.i.tude of temples still claim the veneration of the people. Kioto retains its eminence as the chief seat of ecclesiastical learning, but the Western spirit has found an entrance into the land of the Cherry Blossom; traditional customs are yielding to its influence, and inveterate prejudices are bending before it.

The progress of Christian ideals has in recent years been rapid, and Western religious teaching has advanced with giant strides. Recent legislation has done something to increase the stability of the home by making divorce less easy. The putting of concubinage under the ban by not allowing the children of concubines to inherit a n.o.ble t.i.tle, making this law apply even to the son of the emperor himself, who must also hereafter be son of the empress if he would inherit the throne, will also mean much for the elevation of womanhood in the land of the cherry and the j.a.ponica.

XIV

WOMEN OF THE BACKWARD RACES OF THE EAST

No volume upon the women of the Orient could be deemed complete without some account of those women whose lives have been developed remote from the larger movements of civilization,--the women of the backward races, and those whose sphere has been contracted, not by social ideals simply, but by virtue of the lack of that larger opportunity of world contact which has given to some peoples a far more powerful impulse to progress than has been the privilege of others. As representatives of this cla.s.s we may choose the women of the South Seas and of some of the African tribes. These will furnish us typical examples.

George Eliot has declared that "the happiest women, like the happiest nations, have no history." In the advance of the world's civilization from crude savagery to high culture, woman's part, though of incalculable value, has, generally speaking, been unheralded. Bearing the brunt of the downward burden, while man's shoulder presses upward, woman, from the beginning, has had a minor place in written history. But even among the obscurer races she has managed to bear her part with marked happiness. This seems to be notably true among the island women of the world. The peoples of the seas, removed from many of the pressing conditions and harsh frictions which are present in the larger countries of the continent, exhibit a freedom, if the term may be justly applied to undeveloped races, which is not the possession of many of the larger and older nations of men. One is prepared, of course, for great variety of blood, custom, and development among the peoples who inhabit the islands and the lands that lie out of the beaten track of travel and commerce. There is probably no part of the world where the races of mankind have become more mixed than in the South Seas.

The women of the Indo-Pacific area belong to certain great cla.s.ses or groups of humanity. First, the Australian, inhabiting the great island continent that seems to be the southeastern extension of Asia; they are considered the lowest among the races of mankind, have black skins, but not woolly hair, and are looked upon as a distinct race. Second, come the Papuan women, who are in every respect negroes, resembling their kindred in Africa in the variety of their types, including the tall, very woolly-headed people of New Guinea, who have black skins and comely bodies. Of the same race, but differing greatly in ethnic characteristics, are the pigmy people of the Andaman Islands, of the Malay Peninsula, and of the Philippines. Third, the brown Polynesians, who are among the finest looking people on the face of the earth; they inhabit the groups of small islands all about the Pacific Ocean, from Hawaii to New Zealand, and from Easter Island to Samoa. Fourth and finally, the Malays proper, who are a small, wiry, energetic people of southeastern Asia and the great islands lying around Java, Sumatra, Borneo, and the Philippines. The eight million people (called Filipinos) in the last-named islands are, as will be seen later, of mixed blood, a compound of all the sub-species of humanity, brown, black, yellow, and white, even a small sprinkling of American Indian blood being there.

Women of so great admixture of blood must necessarily exhibit wide differences of personal appearance and of inherited as well as acquired traits.

It would be highly instructive to take up the women of these several races and consider them one by one in the various experiences of their lives, from birth to burial, in childhood and name, in girlhood and marriage, in family life and social standing, in religion and the last act; for interest in this study extends far beyond the lives and activities of those to whom it is directed. The whole human species are one, and it is not a violation of good reasoning to suppose that the activities and social life of these lowly women may, in a certain general way, represent the standing of members of our own race in the early stages of their progress. It is true, however, that in the Indo-Pacific area we are more or less in the suburbs of the world.

Caution, therefore, must be exercised in forming conclusions that the abject conditions of the Australians, for instance, is a correct picture of a previous condition of the Caucasian race. These races have lagged in the progress of the world, and in all the centuries of their isolation have rather retrograded than advanced. They are in possession of arts and practise social customs that are evidently the survival of a more advanced state, as will be seen in the separate study of each race.

Further interest is added to the study of these tribes in that, despite the fact that they are the lowest of the world's peoples, they each lead a rounded existence. Industries, fine art, speech, social forms and usages, the explanation of things, creed and cult, all fit together harmoniously. To the civilized woman, almost every act in the life of her s.e.x among the people named would be intolerable, but to the woman there, these actions are the things to be done and any contrary course would never enter her thoughts. The joys of life come from obedience to the present order and to the venerable customs and traditions that have come down from mothers for many generations.