THE

Old World and Its Ways

BY

DESCRIBING

A TOUR AROUND THE WORLD
AND
JOURNEYS THROUGH EUROPE

ST. LOUIS
The Thompson Publishing Company
1907

Copyright 1907
By William Jennings Bryan

This volume is published in response to numerous requests from many sections, and my purpose is to put in permanent and convenient form the observations made during travels in the old world.

The illustrations will throw light on the subjects treated and it is believed will add much to the interest. The photographs from which they were made were collected at the places visited or taken by members of our party. Chapters one to forty-six were written from time to time during the trip around the world.

I was accompanied on this tour by my wife and our two younger children, William J., Jr., and Grace, aged sixteen and fourteen years respectively. The trip was taken for educational purposes and proved far more instructive than we anticipated.

We left our home September 21, 1905, sailed from San Francisco September 27, and arrived in New York August 29, 1906—the day before the date fixed for the home-coming reception in that city—and reached Lincoln September 5, sixteen days less than a year after our departure.

While most of our travel was in the North Temperate Zone, we were below the Equator a few days in Java and above the Arctic Circle in Norway.

In this narrative I fear I have sacrificed literary style to conciseness, for I have endeavored to condense and crowd into the space as much information as possible. The statement of facts may be relied on, being based either upon observations gathered at first hand from persons worthy to be trusted, or taken from authoritative writings.

Mrs. Bryan assisted me in the collection of materials and the preparation of the matter, and I am also indebted to the American Ambassadors, Ministers and Consuls, as well as to the officials of the countries which were visited, for valuable information.

I have included a series of articles written during a former visit to Europe in 1902. As I have avoided in the World Tour Narratives the subjects treated in these previous European articles, the two series are appropriately published together.

All of these are published with the more pleasure because I believe they will give the reader increased admiration for American institutions and a larger confidence in the triumph of American Ideals.

WILLIAM JENNINGS BRYAN

Lincoln, Nebraska, 1907

[vii]

[15]

There is rest in an ocean voyage. The receding shores shut out the hum of the busy world; the expanse of water soothes the eye by its very vastness; the breaking of the waves is music to the ear and there is medicine for the nerves in the salt sea breezes that invite to sleep. At first one is disturbed—sometimes quite so—by the motion of the vessel, but this passes away so completely that before many days the dipping of the ship is really enjoyable and one finds a pleasure in ascending the hills and descending the valleys into which the deck sometimes seems to be converted.

If one has regarded the Pacific as an unknown or an untraversed sea, the impression will be removed by a glance at a map recently published by the United States government—a map with which every ocean traveler should equip himself. On this map the Pacific is covered with blue lines indicating the shortest routes of travel between different points with the number of miles. The first thing that strikes one is that the curved line indicating the northern route between San Francisco and Yokohama is only 4,536 miles long, while the apparently straight line between the two points is 4,791 miles long—the difference being explained by the curvature of the earth, although it is hard to believe that in following the direct line a ship would have to climb over such a mountain range of water, so to speak, as to make it shorter to go ten degrees north. The time between the United States and the Japanese coast has recently been reduced to less than eleven days, but the northern route is not so pleasant at this season of the year, and we sailed on the Manchuria, September 27, going some twenty degrees farther south via Honolulu. This route covers 5,545 miles and is made in about sixteen days when the weather is good.

The Manchuria is one of the leviathans of the Pacific and is owned by Mr. Harriman, president of the Union Pacific and Southern Pacific Railways. The ship's crew suggests the Orient, more than three-fourths[16] being Chinese, all wearing the cue and the national garb. There is also a suggestion of the Orient in the joss house and opium den of the Chinese in the steerage.

In crossing the one hundred and eightieth meridian we lost a day, and as we are going all the way around, we cannot recover it as those can who recross the Pacific. We rose on Saturday morning, October 7, and at nine o'clock were notified that Sunday had begun and the remainder of the day was observed as the Sabbath (October 8).

According to the chart or map referred to there are three centers of ocean traffic in the Pacific. Honolulu, the most important of all, the Midway Islands, 1,160 miles northwest of Honolulu, and the Samoan Islands, some twenty-two hundred miles to the south. The Society Islands, about the same distance to the southeast of Honolulu, and Guam, some fifteen hundred miles from the mainland of Asia, are centers of less importance.

Our ship reached Honolulu early on the morning of the sixth day out and we had breakfast on the island. The Hawaiian Islands (inhabited) number eight and extend from the southeast to the northwest, covering about six degrees of longitude and nearly four of latitude. Of these eight islands, Hawaii, the southernmost one, is the largest, having an area of 4,200 square miles and a population of nearly fifty thousand. Hilo, its chief city, situated on the east shore, is the second Hawaiian city of importance and contains some seven thousand[17] inhabitants. The island of Oahu, upon which Honolulu is situated, is third in size but contains the largest population, almost sixty thousand, of which forty thousand dwell in or near the capital. The islands are so small and surrounded by such an area of water as to remind one of a toy land, and yet there are great mountains there, one piercing the clouds at a height of 14,000 feet. Immense cane fields stretch as far as the eye can reach, and busy people of different colors and races make a large annual addition to our country's wealth. On one of the islands is an active volcano which furnishes a thrilling experience to those who are hardy enough to ascend its sides and cross the lava lake, now grown cold, which surrounds the present crater. Each island has one or more extinct volcanoes, one of these, called "The Punch Bowl," being within the city limits of Honolulu. On one of the islands is a leper colony, containing at times as many as a thousand of the afflicted. During campaigns the spellbinders address the voters from boats anchored at a safe distance from the shore.

As the Manchuria lay at anchor in the harbor all day the passengers went ashore and, dividing into groups, inspected the various places of interest. By the aid of a reception committee, composed of democrats, republicans and brother Elks, we were able to crowd a great deal of instruction and enjoyment into the ten hours which we spent in Honolulu. We were greeted at the wharf with the usual salutation, Aloha, a native word which means "a loving welcome," and were decorated with garlands of flowers for the hat and neck. While these garlands or leis (pronounced lays) are of all colors, orange is the favorite hue, being the color of the feather cloak worn by the Hawaiian kings and queens in olden times. The natives are a very kindly and hospitable people, and we had an opportunity to meet some excellent specimens of the race at the public reception and the country residence of Mr. Damon, one of the leading bankers of the island.

When the islands were discovered in 1778 by Captain Cook, the natives lived in thatched huts and were scantily clothed, after the manner of the tropical races. They were not savages or cannibals, but maintained a degree of civil order and had made considerable progress in the primitive arts. In their religious rites they offered human sacrifices, but they welcomed the white man and quickly embraced Christianity. American influence in the islands reaches back some seventy-five years, beginning with New England missionaries, many of whose descendants have made permanent homes here. Some of these, mingling their blood with the blood of the natives, form connecting links between the old and the new civilization. Foreign ways[18] and customs soon began to manifest themselves and long before annexation the native rulers built buildings after the style of our own architecture. The Capitol building, erected twenty years ago for the king's palace, is an imposing structure, and the Judiciary building is almost equal to it. The parks and public grounds are beautiful and well kept, and the business blocks commodious and substantial. In short, Honolulu presents the appearance of a well built, cleanly and prosperous American city, with its residences nestling among palm trees and tropical plants. Good hotels are abundant. The Alexander Young hotel is built of stone imported from the States and would do credit to a city of half a million. The Royal Hawaiian hotel, even more picturesque, though not so large, and the Moana hotel, at the beach, vie with the Young in popularity.

The program for our day's stay began with a seven mile automobile ride to the Pali, the pass over which the natives cross to the farther side of the island. The road is of macadam and winding along a picturesque valley rises to a height of about 1,200 feet. At this point the eye falls upon a picture of bewitching beauty. Just below is a precipitous cliff over which a conquering king, Kamehameha the First, about one hundred and ten years ago, drove an opposing army when he established himself as ruler of the islands. To the east from the foot of the cliff, a thousand feet down, stretches a beautiful valley with an endless variety of verdure; and beyond, a coast line broken by a rocky promontory, around whose base the waters reflect from their varying depths myriad hues of blue and green. There are ocean views of greater expanse, mountain views more sublime and agricultural landscapes more interesting to a dweller upon prairies, but it is doubtful whether there is anywhere upon earth a combination of mountain, valley and ocean—a commingling of the colors of sky and sea and rock and foliage—more entrancing. Twice on the way to Pali we passed through mountain showers and were almost ready to turn back, but the members of the committee, knowing of the rare treat ahead, assured us that Hawaiian showers were of short duration and "extra dry." When we at last beheld the view, we felt that a drenching might gladly have been endured, so great was the reward.

The committee next took us by special train on the Oahu railroad to one of the great sugar plantations of the island, a plantation outside of the trust, owned and operated by a San Francisco company. This company has built an immense refinery upon the plantation and the manager showed us the process of sugar making from the crushing of the cane to the refined product, sacked ready for shipment.

[19]

The stalks, after passing through the mill, are dried and carried to the furnace, thus saving some sixty-five per cent of the cost of fuel—an important economy when it is remembered that all the fuel for manufacturing is brought from abroad. Until recently, several hundred thousand dollars' worth of coal was annually brought from Australia, but California oil is now being substituted for coal. The refuse which remains when the sugar making process is completed is returned to the land as fertilizer. The economies effected in fuel and in fertilizer, together with the freight saved on impurities carried in the raw sugar, amount to a considerable sum and to this extent increase the profit of the business. While at the sugar plantation we were shown an immense pumping plant used in the irrigation of the land. The water is drawn from artesian wells and forced to a height of almost six hundred feet, in some places, and from the summits of the hills is carried to all parts of the plantation. Some idea of the size of the plants can be gathered from the fact that the pumps used on this plantation have a combined capacity of sixty million gallons per day.

Speaking of irrigation, I am reminded that the rainfall varies greatly in different parts of the island. At Honolulu, for instance, it is something like thirty inches per year, while at one point within five miles of the city the annual rainfall sometimes reaches one hundred and forty inches. The sugar plantation visited, while one of the largest, is only one of a number of plantations, the total sugar product of the islands reaching about four hundred thousand tons annually.

Next to the sugar crops comes the rice crop, many of the rice fields[20] lying close to the city. Pineapples, bananas, coffee and cocoanuts are also raised. Attention is being given now to the development of crops which can be grown by small planters, those in authority recognizing the advantage to the country of small holdings.

The labor problem is the most serious one which the people of Hawaii have to meet. At present the manual labor is largely done by Japanese, Chinese and Koreans—these together considerably outnumbering the whites and natives. Several thousand Portuguese have been brought to the islands and have proven an excellent addition to the population. On the day that we were there the immigration commission authorized the securing of a few Italian families with a view of testing their fitness for the climate. The desire is to develop a homogeneous population suited to the conditions and resources of the islands.

We returned from the sugar plantation in automobiles, stopping at the country home of Mr. Damon, which was once a royal habitation. The present owner has collected many relics showing the life, habits and arts of the native Hawaiians.

Still nearer the town we visited two splendid schools, one for native boys, the other for native girls, built from the funds left by native chiefs. The boys and girls were drawn up in front of one of the buildings and under the direction of their instructor sang the national anthem of the natives, now preserved as the territorial hymn. They were a finely proportioned, well dressed and intelligent group and are said to be studious and excellently behaved. Nothing on the islands interested us more than these native children, illustrating as they do, not only the possibilities of their race, but the immense progress made in a little more than a hundred years of contact with the whites. The museum, the gift of Mr. Bishop, now of California, who married the widow of one of the native chiefs, is said to contain the best collection of the handiwork of the natives of the Pacific Islands to be found anywhere.

The public reception at the Royal Hawaiian hotel gave us an opportunity to meet not only the prominent American and native citizens and their wives, but a large number of the artisans and laborers of the various races, and we were pleased to note throughout the day the harmonious feeling which exists between the whites and the brown population.

Political convictions produce the same results here as in the United States, sometimes dividing families. For instance, Prince Cupid, the present territorial representative in congress, is a republican, while his brother, Prince David, is an enthusiastic democrat.[21]
[22] The luncheon prepared by the committee included a number of native dishes cooked according to the recipes which were followed for hundreds of years before the white man set foot upon the island. The health of the guests was drunk in cocoanut water, a nut full of which stood at each plate. Poi, the staple food of the natives, was present in abundance. This is made from a root or tuber known as taro, which grows in swamps and has a leaf resembling our plant, commonly known as elephant's ear. This tuber is ground to a pulp resembling paste and is served in polished wooden bowls, in the making of which the natives exhibit great skill. Next in interest came the fish and chicken, wrapped in the leaves of a plant called ti (pronounced like tea) and cooked underground by means of hot stones. The flavor of food thus cooked is excellent. The crowning glory of the feast was a roasted pig, also cooked underground—and a toothsome dish it was. Besides these, there were bread fruit, alligator pears and delicacies made from the meat of the cocoanut. The salt, a native product, was salmon colored. The invited guests were about equally divided between the American and native population. But for the elegant surroundings of the Young hotel, the beautifully appointed table and the modern dress, it was such a dinner as might have been served by the natives to the whites on the first Thanksgiving after the New England missionaries landed.

After a call upon Governor Carter, a descendant of the third generation from missionary stock, we visited the aquarium. When we noticed on the printed program that we were scheduled for a visit to this place, it did not impress us as possessing special interest, but we had not been in the building long before we were all roaring with laughter at the remarkable specimens of the finny tribe here collected.

Language can not do this subject justice. No words can accurately portray what one here sees. The fish are odd in shape and have all the hues of the rainbow. The tints are laid on as if with a brush and yet no painter could imitate these—shall we call them "pictures in water color?" Some were long and slim; some short and thick. One had a forehead like a wedge, another had a very blunt nose. Some looked like thin slabs of pearl with iridescent tints; others had quills like a porcupine. One otherwise respectable looking little fellow had a long nose upon the end of which was a fiery glow which made him look like an old toper; another of a deep peacock blue had a nose for all the world like a stick of indigo which it wiggled as it swam.

There were convict fish with stripes like those worn in penitentiaries and of these there were all sizes; some moving about slowly and solemnly like hardened criminals and others sporting about as if enjoying[23] their first taste of wrongdoing. One variety wore what looked like an orange colored ribbon tied just above the tail; the color was so like the popular flower of Hawaii that we were not surprised to find that the fish was called the lei. In one tank the fish had a habit of resting upon the rocks; they would brace themselves with their fins and watch the passersby. At one time two were perched side by side and recalled the familiar picture of Raphael's Cherubs. Besides the fishes there were crabs of several varieties, all brilliant in color; one called the hermit crab had a covering like velvet, with as delicate a pattern as ever came from the loom. And, then, there was the octopus with the under side of its arms lined with valve-like mouths. It was hiding under the rocks, and when the attendant poked it out with a stick, it darkened the water with an inky fluid, recalling the use made of the subsidized American newspapers by the trust when attacked.

No visitor to Honolulu should fail to see the aquarium. Every effort to transport these fish has thus far failed. To enjoy the dudes, clowns and criminals of fishdom one must see them in their native waters.

The tour of the island closed with a trip to the beach and a ride in the surf boats. The native boat is a long, narrow, deep canoe steadied by a log fastened at both ends to the boat and floating about ten feet from the side. These canoes will hold six or seven persons and are propelled by brawny-armed natives. Our party clad themselves in bathing suits and, filling three canoes, were rowed out some distance from the shore. The natives, expert at this sport, watch for a large wave and signal each other when they see one approaching, and then with their big round paddles they start their canoes toward the land. As the wave raises the stern of the canoe, they bend to their work, the purpose being to keep the canoe on the forward slope of the wave. It is an exciting experience to ride thus, with the spray breaking over one while the canoe flies along before the wave. Sometimes the boatmen are too slow and the wave sweeps under the canoe and is gone, but as a rule they know just how fast to work, and there is great rivalry between the surf riders when two or more crews are racing. It is strange that a form of sport so delightful has not been transported to the American seaside resorts. There is surf bathing the year round at Honolulu and few beaches can be found which can compare with Waikiki.

The Oahu railroad, which carried us out to the sugar plantation, and which has seventy miles of track on the island, passes within sight of the Pearl harbor, which is the only large inlet in the islands capable of being developed into a harbor. The United States government is[24] already dredging this harbor and preparing it for both naval and commercial uses. The Hawaiian Islands occupy a strategic position as well as a position of great commercial importance, and as they are on a direct line between the Isthmus of Panama and the Orient, their value as a mid-ocean stopping place will immeasurably increase. The islands being now United States territory, the advantage of the possession of Pearl harbor is accompanied by a responsibility for its proper improvement. No one can visit the harbor without appreciating its importance to our country and to the world.

When we departed from the wharf at nightfall to board the Manchuria we were again laden with flowers, and as we left the island, refreshed by the perfume of flowers and cheered by songs and farewells, we bore away grateful memories of the day and of the hospitality of the people. Like all who see this Pacific paradise, we resolved to return sometime and spend a part of a winter amid its beauties.

[25]

The eyes of the world are on Japan. No other nation has ever made such progress in the same length of time, and at no time in her history has Japan enjoyed greater prestige than she enjoys just now; and, it may be added, at no time has she had to face greater problems than those which now confront her.

We were fortunate in the time of our arrival. Baron Komura, the returning peace commissioner, returned two days later; the naval review celebrating the new Anglo-Japanese alliance took place in Yokohama harbor a week afterward, and this was followed next day by the reception of Admiral Togo at Tokyo. These were important events and they gave a visitor an extraordinary opportunity to see the people en masse. In this article I shall deal in a general way with Japan and her people, leaving for future articles her history, her government, her politics, her industries, her art, her education and her religions.

The term Japan is a collective title applied to four large islands, that is, Honshiu, Kyushu, Shikoku, Hokkaido and about six hundred smaller ones. Formosa and the islands immediately adjoining it are not generally included, although since the Chinese war they belong to Japan.

Japan extends in the shape of a crescent, curving toward the northeast, from fifty north latitude and one hundred and fifty-six east longitude to twenty-one degrees north latitude and one hundred and nineteen east longitude. The area is a little less than one hundred and sixty thousand square miles, more than half of which is on the island of Honshiu. The coast line is broken by numerous bays furnishing commodious harbors, the most important of which are at Yokohama, Osaka, Kobe, Nagasaki, Kagoshima and Hakodate. The islands are so mountainous that only about one-twelfth the area is capable of cultivation. Although Formosa has a mountain, Mt. Niitaka (sometimes called Mt. Morrison) which is two thousand feet higher,[26] Fujiyama is the highest mountain in Japan proper. It reaches a height of 12,365 feet.

Fuji (Yama is the Japanese word for mountain) is called the Sacred Mountain and is an object of veneration among the Japanese. And well it may be, for it is doubtful if there is on earth a more symmetrical mountain approaching it in height. Rising in the shape of a perfect cone, with its summit crowned with snow throughout nearly the entire year and visible from sea level, it is one of the most sublime of all the works of nature. Mt. Ranier, as they say at Seattle, or Tacoma, as it is called in the city of that name, and Popocatapetl, near Mexico's capital, are the nearest approach to Fuji, so far as the writer's observation goes. Pictures of Fuji are to be found on everything; they are painted on silk, embroidered on screens, worked on velvet, carved in wood and wrought in bronze and stone. We saw it from Lake[27] Hakone, a beautiful sheet of water some three thousand feet above the ocean. The foot hills which surround the lake seem to open at one point in order to give a more extended view of the sloping sides of this sleeping giant.

And speaking of Hakone, it is one of the beauty spots of Japan. On an island in this lake is the summer home of the crown prince. Hakone is reached by a six-mile ride from Miyanoshita, a picturesque little village some sixty miles west of Yokohama. There are here hot springs and all the delights of a mountain retreat. One of the best modern hotels in Japan, the Fujiya, is located here, and one of its earliest guests was General Grant when he made his famous tour around the world. The road from the hotel to Hakone leads by foaming mountain streams, through closely cultivated valleys and over a range from which the coast line can be seen.

Nikko, about a hundred miles north of Tokyo, and Nara about thirty miles from Kyoto, are also noted for their natural scenery, but as these places are even more renowned because of the temples located there they will be described later. The inland sea which separates the larger islands of Japan, and is itself studded with smaller islands, adds interest to the travel from port to port. Many of these islands are inhabited, and the tiny fields which perch upon their sides give evidence of an ever present thrift. Some of the islands are barren peaks jutting a few hundred feet above the waves, while some are so small as to look like hay stacks in a submerged meadow.

All over Japan one is impressed with the patient industry of the people. If the Hollanders have reclaimed the ocean's bed, the people of Japan have encroached upon the mountains. They have broadened the valleys and terraced the hill sides. Often the diminutive fields are held in place by stone walls, while the different levels are furnished with an abundance of water from the short but numerous rivers.

The climate is very much diversified, ranging from almost tropical heat in Formosa to arctic cold in the northern islands; thus Japan can produce almost every kind of food. Her population in 1903 was estimated at nearly forty-seven millions, an increase of about thirteen and a half millions since 1873. While Tokyo has a population of about one and a half millions, Osaka a population of nearly a million, Kyoto three hundred and fifty thousand, Yokohama three hundred thousand, and Kobe and Nagoya about the same, and there are several other large cities of less size, still a large majority of the population is rural and the farming communities have a decided preponderance in[28] the federal congress, or diet. The population, however, is increasing more rapidly in the cities than in the country.

The stature of the Japanese is below that of the citizens of the United States and northern Europe. The average height of the men in the army is about five feet two inches, and the average weight between a hundred and twenty and a hundred and thirty pounds. It looks like burlesque opera to see, as one does occasionally, two or three little Japanese soldiers guarding a group of big burly Russian prisoners.

The opinion is quite general that the habit which the Japanese form from infancy of sitting on the floor with their feet under them, tends to shorten the lower limbs. In all the schools the children are now required to sit upon benches and whether from this cause or some other, the average height of the males, as shown by yearly medical examination, is gradually increasing. Although undersize, the people are sturdy and muscular and have the appearance of robust health. In color they display all shades of brown, from a very light to a very dark. While the oblique eye is common, it is by no means universal.

The conveyance which is most popular is the jinrikisha, a narrow seated, two wheeled top buggy with shafts, joined with a cross piece at the end. These are drawn by "rikisha men" of whom there are several hundred thousand in the empire. The 'rikisha was invented by a Methodist missionary some thirty years ago and at once sprang into popularity. When the passenger is much above average weight, or when the journey is over a hilly road, a pusher is employed and in extraordinary cases two pushers. It is astonishing what speed these men can make. One of the governors informed me that 'rikisha men sometimes cover seventy-five miles of level road in a day. They will take up a slow trot and travel for several miles without a break. We had occasion to go to a village fifteen miles from Kagoshima and crossed a low mountain range of perhaps two thousand feet. The trip each way occupied about four hours; each 'rikisha had two pushers and the men had three hours rest at noon. They felt so fresh at the end of the trip that they came an hour later to take us to a dinner engagement. In the mountainous regions the chair and kago take the place of the 'rikisha. The chair rests on two bamboo poles and is carried by four men; the kago is suspended from one pole, like a swinging hammock, and is carried by two. Of the two, the chair is much the more comfortable for the tourist. The basha is a small one-horse omnibus which will hold four or six small people; it is used as a sort of stage between villages. A large part of the hauling of merchandise is done[29]
[30] by men, horses being rarely seen. In fact, in some of the cities there are more oxen than horses, and many of them wear straw sandals to protect their hoofs from the hard pavement. The lighter burdens are carried in buckets or baskets, suspended from the ends of a pole and balanced upon the shoulder.

In the country the demand for land is so great that most of the roads are too narrow for any other vehicle than a hand cart. The highways connecting the cities and principal towns, however, are of good width, are substantially constructed and well drained, and have massive stone bridges spanning the streams.

The clothing of the men presents an interesting variety. In official circles the European and American dress prevails. The silk hat and Prince Albert coat are in evidence at all day functions, and the dress suit at evening parties. The western style of dress is also worn by many business men, professional men and soldiers, and by students after they reach the middle school, which corresponds to our high school. The change is taking place more rapidly among the young than among the adults and is more marked in the city than in the country. In one of the primary schools in Kyoto, I noticed that more than half of the children gave evidence of the transition in dress. The change is also more noticeable in the seaport cities than in the interior. At Kyoto, an inland city, the audience wore the native dress and all were seated on mats on the floor, while the next night at Osaka, a seaport, all sat on chairs and nearly all wore the American dress. At the Osaka meeting some forty Japanese young ladies from the Congregational college sang "My Country 'Tis of Thee" in English.

The shopkeepers and clerks generally wear the native clothing, which consists of a divided skirt and a short kimono held in place by a sash. The laboring men wear loose knee breeches and a shirt in warm weather; in cold weather they wear tight fitting breeches that reach to the ankles and a loose coat. In the country the summer clothing is even more scanty. I saw a number of men working in the field with nothing on but a cloth about the loins, and it was early in November, when I found a light overcoat comfortable.

A pipe in a wooden case and a tobacco pouch are often carried in the belt or sash, for smoking is almost universal among both men and women.

Considerable latitude is allowed in footwear. The leather shoe has kept pace with the coat and vest, but where the native dress is worn, the sandal is almost always used. Among the well-to-do the foot is encased in a short sock made of white cotton cloth, which is kep[31]t scrupulously clean. The sock has a separate division for the great toe, the sandal being held upon the foot by a cord which runs between the first and second toes and, dividing, fastens on each side of the sandal. These sandals are of wood and rest upon two blocks an inch or more high, the front one sloping toward the toe. The sandal hangs loosely upon the foot and drags upon the pavement with each step. The noise made by a crowd at a railroad station rises above the roar of the train. In muddy weather a higher sandal is used which raises the feet three or four inches from the ground, and the wearers stalk about as if on stilts. The day laborers wear a cheaper sandal made of woven rope or straw. The footwear above[32] described comes down from time immemorial, but there is coming into use among the 'rikisha men a modern kind of footwear which is a compromise between the new and the old. It is a dark cloth, low-topped gaiter with a rubber sole and no heel. These have the separate pocket for the great toe. The sandals are left at the door. At public meetings in Japanese halls the same custom is followed, the sandals being checked at the door as hats and wraps are in our country. On approaching a meeting place the speaker can form some estimate of the size of the audience by the size of the piles of sandals on the outside. After taking cold twice, I procured a pair of felt slippers and carried them with me, and the other members of the family did likewise.

The women still retain the primitive dress. About 1884 an attempt was made by the ladies of the court to adopt the European dress and quite a number of women in official circles purchased gowns in London, Paris and the United States, in spite of the protests of their sisters abroad. (Mrs. Cleveland joined in a written remonstrance which was sent from the United States.) But the spell was broken in a very few months and the women outside of the court circles returned to the simpler and more becoming native garb. It is not necessary to enter into details regarding the female toilet, as the magazines have made the world familiar with the wide sleeved, loose fitting kimono with its convenient pockets. The children wear bright colors, but the adults adopt more quiet shades.

The shape of the garment never changes, but the color does. This season grey has been the correct shade. Feminine pride shows itself in the obi, a broad sash or belt tied in a very stiff and incomprehensible bow at the back. The material used for the obi is often bright in color and of rich and expensive brocades. A wooden disc is often concealed within the bow of the obi to keep it in shape and also to brace the back. Two neck cloths are usually worn, folded inside the kimono to protect the bare throat. These harmonize with the obi in color and give a dainty finish to the costume. As the kimono is quite narrow in the skirt, the women take very short steps. This short step, coupled with the dragging of the sandals, makes the women's gait quite unlike the free stride of the American woman. In the middle and higher schools the girls wear a pleated skirt over the kimono. These are uniform for each school and wine color is the shade now prevailing. The men and women of the same class wear practically the same kind of shoes.

Next to the obi, the hair receives the greatest attention and it is[33] certainly arranged with elaborate care. The process is so complicated that a hair dresser is employed once or twice a week and beetle's oil is used in many instances to make the hair smooth and glossy. At night the Japanese women place a very hard, round cushion under the neck in order to keep the hair from becoming disarranged. The stores now have on sale air pillows, which are more comfortable than the wooden ones formerly used. The vexing question of millinery is settled by dispensing with hats entirely. Among the poorer classes the hat is seldom used by the men.

More interesting in appearance than either the men or women are the children—and I may add that there is no evidence of race suicide in Japan. They are to be seen everywhere, and a good natured lot they are. The babies are carried on the back of the mother or an older child, and it is not unusual to see the baby fast asleep while the bearer goes about her work. Of the tens of thousands of babies we have seen, scarcely a half dozen have been crying. The younger children sometimes have the lower part of the head shaved, leaving a cap of long hair on the crown of the head. Occasionally a spot is shaved in the center of this cap. After seeing the children on the streets, one can better appreciate the Japanese dolls, which look so strange to American children.

Cleanliness is the passion of the Japanese. The daily bath is a matter of routine, and among the middle classes there are probably more who go above this average than below. It is said that in the city of Tokyo there are over eleven hundred public baths, and it is estimated that five hundred thousand baths are taken daily at these places. The usual charge is one and a quarter cents (in our money) for adults and one cent for children. One enthusiastic admirer of Japan declares that a Japanese boy, coming unexpectedly into the possession of a few cents, will be more apt to spend it on a bath than on something to eat or drink. The private houses have baths wherever the owners can afford them. The bath tub is made like a barrel—sometimes of stone, but more often of wood—and is sunk below the level of the floor. The favorite temperature is one hundred and ten degrees, and in the winter time the bath tub often takes the place of a stove. In fact, at the hot springs people have been known to remain in the bath for days at a time. I do not vouch for the statement, but Mr. Basil H. Chamberlain in his book entitled "Things Japanese," says that when he was at one of these hot springs "the caretaker of the establishment, a hale old man of eighty, used to stay in the bath during the entire winter." Until recently the[34] men and women bathed promiscuously in the public baths; occasionally, but not always, a string separated the bathers. Now different apartments must be provided.

The Japanese are a very polite people. They have often been likened to the French in this respect—the French done in bronze, so to speak. They bow very low, and in exchanging salutations and farewells sometimes bow several times. When the parties are seated on the floor, they rise to the knees and bow the head to the floor. Servants, when they bring food to those who are seated on the floor, drop upon their knees and, bowing, present the tray.

In speaking of the people I desire to emphasize one conclusion that has been drawn from my observations here, viz., that I have never seen a more quiet, orderly or self-restrained people. I have visited all of the larger cities and several of the smaller ones, in all parts of the islands; have mingled in the crowds that assembled at Tokyo and at Yokohama at the time of the reception to Togo and during the naval review; have ridden through the streets in day time and at night; and have walked when the entire street was a mass of humanity. I have not seen one drunken native or witnessed a fight or altercation of any kind. This is the more remarkable when it is remembered that these have been gala days when the entire population turned out to display its patriotism and to enjoy a vacation.

The Japanese house deserves a somewhat extended description. It is built of wood, is one story in height, unpainted and has a thatched or a tile roof. The thatched roof is cheaper, but far less durable. Some of the temples and palaces have a roof constructed like a thatched roof in which the bark of the arbor vitæ is used in place of grass or straw. These roofs are often a foot thick and are quite imposing. In cities most buildings are roofed with tile of a pattern which has been used for hundreds of years. Shingles are sometimes used on newer structures, but they are not nearly so large as our shingles, and instead of being fastened with nails, are held in place by wire. On the business streets the houses are generally two stories, the merchant living above the store. The public buildings are now being constructed of brick and stone and modeled after the buildings of America and Europe. But returning to the native architecture—the house is really little more than a frame, for the dividing walls are sliding screens, and, except in cold weather, the outside walls are taken out during the day. The rooms open into each other, the hallway extending around the outside instead of going through the center. Frail sliding partitions covered with paper separate the[35] rooms from the hall, glass being almost unknown. The floor is covered with a heavy matting two inches thick, and as these mats are of uniform size, six feet by three, the rooms are made to fit the mats, twelve feet square being the common size. As the walls of the room are not stationary, there is no place for the hanging of pictures, although the sliding walls are often richly decorated. Such pictures as the house contains are painted on silk or paper and are rolled up when not on exhibition. At one end of the room used for company, there is generally a raised platform upon which a pot of flowers or other ornament is placed, and above this there are one or two shelves, the upper one being inclosed in sliding doors. There are no bedsteads, the beds being made upon the floor and rolled up during the day. There are no tables or chairs. There is usually a diminutive desk about a foot high upon which writing material is placed. The writing is done with a brush and the writing case or box containing the brush, ink, etc., has furnished the lacquer industry with one of the most popular articles for ornamentation. The people sit upon cushions upon the floor and their meals are served upon trays.

Japanese food is so different from American food that it takes the visitor some time to acquire a fondness for it, more time than the tourist usually has at his disposal. With the masses rice is the staple article of diet, and it is the most palatable native dish that the foreigner finds here. The white rice raised in Japan is superior in quality to some of the rice raised in China, and the farmers are often compelled to sell good rice and buy the poorer quality. Millet, which is even cheaper, is used as a substitute for rice.

As might be expected in a seagirt land, fish, lobster, crab, shrimp, etc., take the place of meat, the fish being often served raw. As a matter of fact, it is sometimes brought to the table alive and carved in the presence of the guests. Sweet potatoes, pickled radishes, mushrooms, sea weed, barley and fruit give variety to the diet. The radishes are white and enormous in size. I saw some which were two feet long and two and a half inches in diameter. Another variety is conical in form and six or eight inches in diameter. I heard of a kind of turnip which grows so large that two of them make a load for the small Japanese horses. The chicken is found quite generally throughout the country, but is small like the fighting breeds or the Leghorns. Ducks, also, are plentiful. Milk is seldom used except in case of sickness, and butter is almost unknown among the masses.

But the subject of food led me away from the house. No description would be complete which did not mention the little gate through[36] which the tiny door yard is entered; the low doorway upon which the foreigner constantly bumps his head, and the little garden at the rear of the house with its fish pond, its miniature mountains, its climbing vines and fragrant flowers. The dwarf trees are cultivated here, and they are a delight to the eye; gnarled and knotted pines two feet high and thirty or forty years old are not uncommon. Little maple trees are seen here fifty years old and looking all of their age, but only twelve inches in height. We saw a collection of these dwarf trees, several hundred in number, and one could almost imagine himself transported to the home of the brownies. Some of these trees bear fruit ludicrously large for the size of the tree. The houses are heated by charcoal fires in open urns or braziers, but an American would not be satisfied with the amount of heat supplied. These braziers are moved about the room as convenience requires and supply heat for the inevitable tea.

But I have reached the limit of this article and must defer until the next description of the Japanese customs as we found them in the homes which we were privileged to visit.

[37]

Every nation has its customs, its way of doing things, and a nation's customs and ways are likely to be peculiar in proportion as the nation is isolated. In Japan, therefore, one would expect to see many strange things, and the expectation is more than realized. In some things their customs are exactly the opposite of ours. In writing they place their characters in vertical lines and move from right to left, while our letters are arranged on horizontal lines and read from left to right. Their books begin where ours end and end where ours begin. The Japanese carpenters pull the saw and plane toward them, while ours push them from them. The Japanese mounts his steed from the right, while the American mounts from the left; Japanese turn to the left, Americans to the right. Japanese write it "Smith John Mr.," while we say "Mr. John Smith." At dinners in Japan wine is served hot and soup cold, and the yard is generally at the back of the house instead of the front.

The Japanese wear white for mourning and often bury their dead in a sitting posture. The death is sometimes announced as occurring at the house when it actually occurred elsewhere, and the date of the death is fixed to suit the convenience of the family. This is partly due to the fact that the Japanese like to have the death appear as occurring at home. Sometimes funeral services are held over a part of the body. An American lady whose Japanese maid died while attending her mistress in the United States, reports an incident worth relating. The lady cabled her husband asking instructions in regard to the disposition of the body. He conferred with the family of the deceased and cabled back directing the wife to bring a lock of the hair and the false teeth of the departed. The instructions were followed and upon the delivery of these precious relics, they were interred with the usual ceremonies.

The handshake is uncommon even among Japanese politicians, except in their intercourse with foreigners. When Baron Komura[38] returned from the peace conference in which he played so important a part, I was anxious to witness his landing, partly out of respect to the man and partly out of curiosity to see whether the threatened manifestations of disapproval would be made by the populace, it having been rumored that thousands of death lanterns were being prepared for a hostile parade. (It is needless to say that the threats did not materialize and that no expressions of disapproval were heard after his arrival.) I found it impossible to learn either the hour or the landing place, and, despairing of being present, started to visit a furniture factory to inspect some wood carving. Consul-General Jones of Dalney (near Port Arthur), then visiting in Yokohama, was my escort and, as good fortune would have it, we passed near the Detached Palace. Dr. Jones, hearing that the landing might be made there, obtained permission for us to await the peace commissioner's coming. We found Marquis Ito there and a half dozen other officials. As Baron Komura did not arrive for half an hour, it gave me the best opportunity that I could have had to become acquainted with the Marquis, who is the most influential man in Japan at present. He[39] is President of the Privy Council of Elder Statesmen and is credited with being the most potent factor in the shaping of Japan's demands at Portsmouth.

When Baron Komura stepped from the launch upon the soil of his native land, he was met by Marquis Ito, and each greeted the other with a low bow. The baron then saluted the other officials in the same manner and, turning, bowed to a group of Japanese ladies representing the Woman's Patriotic Association. Dr. Jones and I stood some feet in the rear of the officials and were greeted by the baron after he had saluted his own countrymen. He extended his hand to us. The incident is mentioned as illustrating the difference in the manner of greeting. For who would be more apt to clasp hands, if that were customary, than these two distinguished statesmen whose personalities are indissolubly linked together in the conclusion of a world renowned treaty?

A brief account of the reception of Admiral Togo may be interesting to those who read this article. While at Tokyo I visited the city hall, at the invitation of the mayor and city council. While there Mayor Ozaki informed me that he, in company with the mayors of the other cities, would tender Admiral Togo a reception on the following Tuesday, and invited me to be present. Of course I accepted, because it afforded a rare opportunity to observe Japanese customs as well as to see a large concourse of people. As I witnessed the naval review in Yokohama the day before and the illumination at night, I did not reach Tokyo until the morning of the reception, and this led me into considerable embarrassment. On the train I met a Japanese gentleman who could speak English. He was kind enough to find me a 'rikisha man and a pusher and to instruct them to take me at once to Uyeno Park. He then left me and the 'rikisha men followed his instructions to the letter. They had not proceeded far when I discovered that Admiral Togo had arrived on the same train and that a long procession had formed to conduct him to the park. Before I knew it, I was whisked past an escort of distinguished citizens who, clad in Prince Alberts and silk hats, followed the carriages, and then I found my 'rikisha drawn into an open space between two carriages. Grabbing the 'rikisha man in front of me, I told him by word and gesture to get out of the line of the procession. He could not understand English, and evidently thinking that I wanted to get nearer the front, he ran past a few carriages and then dropped into another opening. Again I got him out of the line, employing more emphasis than before, only to be carried still nearer[40] the front. After repeated changes of position, all the time employing such sign language as I could command and attempting to convey by different tones of voice suggestions that I could not translate into language, I at last reached the head of the procession. And the 'rikisha men, as if satisfied with the success of their efforts, paused to await the starting of the line. I tried to inform them that I was not a part of the procession; that I wanted to get on another street; that they should take me to the park by some other route and do so at once. They at last comprehended sufficiently to leave the carriages and take up a rapid gait, but get off of the street they would not. For three miles they drew me between two rows of expectant people, whose eyes peered down the street to catch a glimpse of the great admiral, who, as the commander of the Japanese navy, has won such signal victories over the Russians. I saw a million people; they represented[41] every class, age and condition. I saw more people than I ever saw before in a single day. Old men and old women, feeble, but strengthened by their enthusiasm; middle aged men and women whose sons had shared in the dangers and in the triumphs of the navy; students from the boys' schools and students from the girls' schools with flags and banners, little children dressed in all the colors of the rainbow—all were there. And I could imagine that each one of them old enough to think, was wondering why a foreigner was intruding upon a street which the police had cleared for a triumphal procession. If some one had angrily caught my 'rikisha men and thrust them through the crowd to a side street I should not have complained—I would even have felt relieved, but no one molested them or me and I reached the park some minutes ahead of the admiral. How glad I was to alight, and how willingly I rewarded the smiles of the 'rikisha men with a bonus—for had they not done their duty as they understood it? And had they not also given me, in spite of my protests, such a view of the people of Tokyo as I could have obtained in no other way?

At the park I luckily fell in with some of the councilmen whom I had met before and they took me in hand. I saw the procession arrive, heard the banzais (the Japanese cheers) as they rolled along the street, keeping pace with Togo's carriage, and I witnessed the earnest, yet always orderly, rejoicing of the crowd that had congregated at the end of the route. When the procession passed by us into the park the members of the city council fell in behind the carriages, and I with them. When we reached the stand, a seat was tendered me on the front row from which the extraordinary ceremonies attending the reception could be witnessed. Mayor Ozaki, the presiding officer, escorted Admiral Togo to a raised platform, and there the two took seats on little camp stools some ten feet apart, facing each other, with their sides to the audience and to those on the stand. After a moment's delay, a priest, clad in his official robes, approached with cake and a teacup on a tray and, kneeling, placed them before the admiral. Tea was then brought in a long handled pot and poured into the cup. After the distinguished guest had partaken of these refreshments, the mayor arose and read an address of welcome. He has the reputation of being one of the best orators in the empire, and his part was doubly interesting to me. As he confined himself to his manuscript, I could not judge of his delivery, but his voice was pleasing and his manner natural. The address recited the exploits of Admiral Togo and gave expression to the gratitude of the people. At[42] its conclusion the hero-admiral arose and modestly acknowledged the compliment paid to him and to his officers. Admiral Togo is short, even for the Japanese, and has a scanty beard. Neither in stature nor in countenance does he give evidence of the stern courage and indomitable will which have raised him to the pinnacle of fame.

When he sat down the mayor proposed three times three banzais, and they were given with a will by the enormous crowd that stood in the open place before the stand. While writing this article, I am in receipt of information that Mayor Ozaki has secured for me one of the little camp stools above referred to and has had made for me a duplicate of the other. They will not only be interesting souvenirs of an historic occasion, and prized as such, but they will be interesting also because they contrast so sharply with the large and richly upholstered chairs used in America on similar occasions.

From this public meeting the admiral and his officers were conducted to a neighboring hall where an elaborate luncheon was served. With the councilmen I went to this hall and was presented to the admiral and his associates, one of whom had been a student at Annapolis.

By the courtesy of Hon. Lloyd Griscom, the American minister, I had an audience with the emperor, these audiences being arranged through the minister representing the country from which the caller comes. Our minister, to whom I am indebted for much assistance and many kindnesses during my stay at the capital, accompanied me to the palace and instructed me, as they say in the fraternities, "in the secret work of the order." Except where the caller wears a uniform, he is expected to appear in evening dress, although the hour fixed is in the day time. At the outer door stand men in livery, one of whom conducts the callers through long halls, beautifully decorated on ceilings and walls, to a spacious reception room where a halt is made until the summons comes from the emperor's room. The emperor stands in the middle of the receiving room with an interpreter at his side. The caller on reaching the threshold bows; he then advances half way to the emperor, pauses and bows again; he then proceeds and bows a third time as he takes the extended hand of the sovereign.

The conversation is brief and formal, consisting of answers to the questions asked by his majesty. The emperor is fifty-three years old, about five feet six inches in height, well built and wears a beard, although, as is the case with most Japanese, the growth is not heavy. On retiring the caller repeats the three bows.

We were shown through the palace, and having seen the old palace[43]
[44] at Kyoto, which was the capital until the date of the restoration (1868), I was struck with the difference. The former was severely plain; the latter represents the best that Japanese art can produce.

No discussion of Japanese customs would be complete without mention of the tea ceremonial. One meets tea on his arrival; it is his constant companion during his stay and it is mingled with the farewells that speed him on his departure. Whenever he enters a house he is offered tea and cake and they are never refused. This custom prevails in the larger stores and is scrupulously observed at public[45] buildings and colleges. The tea is served in dainty cups and taken without sugar or cream. The tea drinking habit is universal here, the kettle of hot water sitting on the coals in the brazier most of the time. At each railroad station the boys sing out, "Cha! Cha!" (the Japanese word for tea) and for less than two cents in our money they will furnish the traveler with an earthen pot of hot tea, with pot and cup thrown in.

The use of tea at social gatherings dates back at least six hundred years, when a tea ceremonial was instituted by a Buddhist priest to[46] soften the manners of the warriors. It partook of a religious character at first, but soon became a social form, and different schools of tea drinkers vied with each other in suggesting rules and methods of procedure. About three hundred years ago Hideyoshi, one of the greatest of the military rulers of Japan, gave what is described as the largest tea party on record; the invitations being in the form of an imperial edict. All lovers of tea were summoned to assemble at a given date in a pine grove near Kyoto, and they seem to have done so. The tea party lasted ten days and the emperor drank at every booth.

According to Chamberlain, tea drinking had reached the luxurious stage before the middle of the fourteenth century. The lords took part in the daily gatherings, reclining on tiger skins, the walls of the guest chamber being richly ornamented. One of the popular games of that day was the offering of a number of varieties of tea, the guests being required to guess where each variety was produced, the best guess winning a handsome prize. The tea ceremony answered at least one useful purpose—it furnished an innocent way of killing time, and the lords of that day seem to have had an abundance of time on their hands. The daughters of the upper classes were trained to perform the ceremony and displayed much skill therein. Even to this day it is regarded as one of the accomplishments, and young ladies perfect themselves in it, much as our daughters learn music and singing. At Kagoshima, Governor Chikami, one of the most scholarly men whom I have met here, had his daughter perform for my instruction a part of the ceremony, time not permitting more. With charming grace she prepared, poured and served this Japanese nectar, each motion being according to the rules of the most approved sect, for there are sects among tea drinkers.

The theatre is an ancient institution here, although until recently the actors were considered beneath even the mercantile class. Their social standing has been somewhat improved since the advent of western ideas. The theatre building is very plain as compared with ours or even with the better class of homes here. They are always on the ground floor and have a circular, revolving stage within the larger stage which makes it possible to change the scenes instantly.

The plays are divided into two kinds—historical ones reproducing old Japan, and modern plays. The performance often lasts through the entire day and evening, some of the audience bringing their tea kettles and food. Lunches, fruit, cigarettes and tea are also on sale in the theatre. The people sit on the floor as they do in their homes[47] and at public meetings. One of the side aisles is raised to the level of the stage and the actors use it for entrance and exit.

In this connection a word should be said in regard to the Geisha girls who have furnished such ample material for the artist and the decorator. They are selected for their beauty and trained in what is called a dance, although it differs so much from the American dance as scarcely to be describable by that term. It is rather a series of graceful poses in which gay costumes, dainty fans, flags, scarfs and sometimes parasols, play a part. The faces of the dancers are expressionless and there is no exposure of the limbs. The Geisha girls are often called in to entertain guests at a private dinner, the performance being before, not after, the meal.

Our first introduction to this national amusement was at the Maple Club dinner given at Tokyo by a society composed of Japanese men who had studied in the United States. The name of the society is a Japanese phrase which means the "Friends of America." The Maple Club is the most famous restaurant in Japan, and the Geisha girls employed there stand at the head of their profession. During the dancing there is music on stringed instruments, which resembles the banjo in tone, and sometimes singing. At the Maple Club the Geisha girls displayed American and Japanese flags. We saw the dancing again at an elaborate dinner given by Mr. Fukuzawa, editor of the Jiji Shimpo. Here also the flags of both nations were used.

In what words can I adequately describe the hospitality of the Japanese? I have read, and even heard, that among the more ignorant classes there is a decided anti-foreign feeling, and it is not unnatural that those who refuse to reconcile themselves to Japan's new attitude should blame the foreigner for the change, but we did not encounter this sentiment anywhere. Never in our own country have we been the recipients of more constant kindness or more considerate attention. From Marquis Ito down through all the ranks of official life we found everyone friendly to America, and to us as representatives of America. At the dinner given by Minister Griscom there were present, besides Marquis Ito, the leader of the liberal party, Count Okuma, the leader of the progressive party (the opposition party), and a number of other prominent Japanese politicians.

At the dinner given by Consul General Miller at Yokohama, Governor Sufu and Mayor Ichihara were present. The state and city officials wherever we have been have done everything possible to make our stay pleasant. The college and school authorities have opened their institutions to us and many without official position have in unmistakable ways shown themselves friendly. We will carry away[48] with us a number of handsome presents bestowed by municipalities, colleges, societies and individuals.

We were entertained by Count Okuma soon after our arrival and met there, among others, Mr. Kato of the state department, and President Hatoyama of the Waseda University, and their wives. The count's house is half European and half Japanese, and his garden is celebrated for its beauty. At Viscount Kana's we saw a delightful bit of home life. He is one of the few daimios, or feudal lords, who has become conspicuous in the politics of Japan, and we soon discovered the secret of his success. He has devoted himself to the interests of agriculture and spent his time in an earnest and intelligent effort to improve the condition of the rural population. He is known as "The Farmer's Friend." His house is at the top of a beautifully terraced hill, which was once a part of his feudal estate. He and his wife and six children met us at the bottom of the hill on our arrival and escorted us to the bottom on our departure. The children assisted in serving the dinner and afterward sang for us the American national air as well as their own national hymn. The hospitality was so genuine and so heartily entered into by all the family that we could hardly realize that we were in a foreign land and entertained by hosts to whom we had to speak through an interpreter.

In the country, fifteen miles from Kagoshima, I was a guest at the home of Mr. Yamashita, the father of the young man, who, when a student in America, made his home with us for more than five years. Mr. Yamashita was of the samurai class and since the abolition of feudalism has been engaged in farming. He had invited his relatives and also the postmaster and the principal of the district school to the noon meal. He could not have been more thoughtful of my comfort or more kindly in his manner. The little country school which stood near by turned out to bid us welcome. The children were massed at a bridge over which large flags of the two nations floated from bamboo poles. Each child also held a flag, the Japanese and American flags alternating. As young Yamashita and I rode between the lines they waved their flags and shouted "Banzai." And so it was at other schools. Older people may be diplomatic and feign good will, but children speak from their hearts. There is no mistaking their meaning, and in my memory the echo of the voices of the children, mingling with the assurances of the men and women, convinces me that Japan entertains nothing but good will toward our nation. Steam has narrowed the Pacific and made us neighbors; let Justice keep us friends.

[49]

As for the islands themselves, they are largely of volcanic origin, and a number of smoking peaks still give evidence of the mighty convulsions which piled up these masses of masonry. Asosan mountain, on the island of Kyushu, has the largest crater in the world.

Japan is the home of the earthquake. The Japanese Year Book of 1905 is authority for the statement that Japan was visited by 17,750 earthquakes during the thirteen years ending 1887—an average of more than thirteen hundred a year, or three and a half each day. It is needless to say that a large majority of these were so trivial as to be unnoticed, except by those in charge of the delicate instrument which registers them.

If the average is as great at this time, there have been more than seventy-five since we landed, but we have not been aware of them. The severe shocks have come at periods averaging two and a half years, and the really disastrous ones have been something like fifty years apart. The country about Tokyo is most subject to earthquakes, the last severe one being in 1894. According to an ancient legend, Japan rests upon the back of a large fish and the earthquakes are caused by the moving of the fish. There is a Seismological society in Japan which has published a sixteen-volume work giving all that is scientifically known of the cause and recurrence of these disturbances.

Of the origin of the Japanese themselves nothing certain is known. The best authorities say that they came from the continent in an early Mongol invasion, while others believe that they came from the islands which stretch to the south. One writer announces the theory that they are the lost Israelites. It is quite certain that when the first Japanese landed on the islands they found an earlier race in possession. Some seventeen thousand of these, called Ainus, now occupy the northern extremity of the empire—an indication that the migration was from the southwest. The Ainus have remained distinct; where they have intermarried with the Japanese, the half breeds have died[50]
[51] out in the second or third generation. They are a hairy race and in physical characteristics quite different from the Japanese. Their religion is a sort of nature worship, and it is their custom to say a simple grace before eating.

The remoteness of the settlement of Japan is shown by the fact that the reigning family, which claims descent from the gods, has held undisputed sway for twenty-five hundred years, although the record of the first thousand years is so dependent upon verbal tradition that the official history cannot be verified. As concubinage has been practiced from time immemorial, the heir, the oldest son, has not always been born of the empress.

Soon after the beginning of the Christian era the influence of China and Korea began to be felt in Japan, the written characters of the language being quite like the Chinese. Koreans and Japanese do not agree as to the influence which the former have had upon the latter. A very intelligent Korean informs me that his is the mother country and that Japan was settled from Korea, but the Japanese do not take kindly to this theory.

The feudal system, of which I shall speak more at length in another article, was early established in Japan, and society was divided into well defined classes. First came the members of the royal family and those admitted to the circle by favor; next, the Shogun (of whom more will be heard under the subject of government) and his relatives.

Next in rank were the daimios, or lords, of varying degrees of importance. Each daimio had a large number of retainers, who were called samurai, and below these were a still larger number of peasants who tilled the soil and did the manual labor. Some of the early pictures show the gorgeous dress of the daimios and portray the elaborate ceremony employed on state occasions.

The samurai were the warriors and had no other occupation than to defend their lords in the struggles between the clans. They corresponded to the knights in Europe during the days of chivalry, except that there were no romantic adventures over women—woman holding until recently a very subordinate place as compared with "her lord and master."

The samurai were given an annual allowance for their subsistence, and felt that toil was far beneath their dignity. They wore lacquered armor and costly helmets and carried two swords—a long one for the enemy and a short one for themselves.

It was with this short sword that the famous hara-kiri was committed. This ancient form of suicide by disembowelment was considered an[52] highly honorable death and has been practiced until within a generation. General Saigo, one of the great men of Japan and one of its popular heroes, was the last man of prominence to terminate his life in this way. He was one of the leaders in the movement to restore to the emperor the authority which the shoguns had usurped and was for a while close to the throne. In 1874, however, he organized an army for the invasion of Korea, and coming into conflict with the forces of the empire, which were called out to prevent the invasion, he was defeated. In his humiliation he committed hara-kiri. A few years ago the title of Marquis was conferred upon him by a posthumous decree and is now enjoyed by his eldest son. One of his sons is the present mayor of Kyoto and another a colonel in the Imperial Guard. A bronze monument of heroic size, the gift of admiring friends, has recently been placed in the principal park in Tokyo.

Only a few years ago a young Japanese committed suicide in this way in order to emphasize his protest against the encroachments of the Russians, but a strong sentiment is developing against hara-kiri, and it will soon take its place among other obsolete customs.

The samurai represented the intellectual as well as the military strength of the nation. The daimios have furnished few of the men of prominence in modern Japan, nearly all of the leaders in government, education, literature and the professions having come from the samurai class. Now, however, that all social distinctions have been removed and the schools opened to the children of all, the old lines between the classes cannot so easily be traced.

The merchant class has always been looked down upon in Japan. In the social scale the members of this class were not only lower than the samurai, but lower than the tillers of the soil. It was probably because of the contempt in which they were held that so low a standard of integrity existed among them—at least this is the explanation usually given. Even now Japanese, as well as foreigners, complain that the merchants impose upon their customers, but here also a change is taking place and a new order of things being inaugurated. There are in every city merchants of honor and responsibility who are redeeming trade from the stigma which it so long bore. Still, unless the stranger knows with whom he is dealing, it is well to have a Japanese advisor, for we found by experience that the price named to foreigners was sometimes considerably above the regular price.

For centuries Japan lived an isolated life and developed herself according to her own ideas. Of her native religion, Shintoism, of the introduction of Buddhism and of the first Christian missionaries,[53] I shall speak in a later article. She repelled an attack of the Mongols which might have been disastrous to her but for the fact that a timely storm destroyed the invading fleet, much as the Spanish Armada was destroyed. She has from time to time attempted the invasion of Korea, the last attempt being made about three hundred years ago. A little later the Shogun, Iemitsu, alarmed by the spread of the Christian religion, introduced by Catholic missionaries from Spain and Portugal, shut the country up, and for two and a half centuries no foreigner was admitted and no citizen of Japan was permitted to go abroad.

To more surely keep his people at home the Shogun prohibited the building of any but small sailing vessels. It is almost incredible that so large a group of people could have enjoyed the civilization which existed here and still concealed themselves so completely from the outside world and remained so ignorant of the mighty movements in Europe and America. In 1853 Commodore Perry arrived with an American fleet and a treaty was finally entered into which opened the country to foreign intercourse. Japan was ripe for the change. While there was at first an anti-foreign sentiment which affected domestic politics and at one time resulted in an attack upon a foreign fleet, the assimilation of western civilization was rapid and constant. Young men began to go abroad, foreign teachers were sent for and the Japanese people began to manifest[54] a wonderful aptitude for the adaptation of foreign ideas to local conditions. The army and navy were reconstructed upon the European models and a public school system largely like our own was established.

In most countries reforms have come up from the masses through more or less prolonged seasons of agitation, but in Japan the higher classes have been the leaders and have extended increasing social and governmental advantages to the whole people without a struggle. In[55] every department of thought there has been progress, and in every line of work there have been leaders whose ambitions and ideals have been high and noble.

To illustrate the change that has taken place, Count Okuma cites the case of the famous military genius, the present Marshal Yamagata. When a very young man Yamagata was a spearman in the army organized by the daimios of Choshu to attack the foreign ships at the Shimonoseki Straits. He was so ignorant of modern warfare that he was confident of the ability of the Japanese to defeat the foreigners with spears. He thought that the Europeans and Americans would be at the mercy of the natives as soon as they landed. His surprise may be imagined when leaden missiles mowed down his comrades long before the spears could be brought into use. But this young man who attempted in 1864 to measure spear against rifle, betook himself to the study of the military methods of the foreigners, and in the recent war with Russia he has been chief of the general staff of the Japanese army—an army which in equipment, in preparation, and in provision for sick and wounded, as well as in its exploits upon the battlefield, has astonished the world. Count Okuma said that the progress made in the army and in the navy was paralleled by the progress made in other directions.

While there are here abundant preparations for war, there is a prevalent desire for peace. Notwithstanding Japan has a most efficient army and navy, and notwithstanding the natural exultation over their success at arms, the Japanese as I have met them are strongly inclined toward peace. Several times in introducing me the presiding officer has referred in terms of generous appreciation to the action of our president in bringing about the recent treaty of peace. The wars against China and Russia have been regarded by the people as defensive wars and it will be remembered that the civil war of 1874 was simply a suppression by the government of an attempt to invade Korea. General Saigo raised his army for the purpose of conquering Korea, but the government met the insurrectionists with an army large enough to completely overwhelm the forces of the famous general.

The Anglo-Japanese alliance is everywhere defended as a guarantee of peace. I met yesterday a Japanese of some local prominence who has issued a plea for universal peace. He proposes the establishment of an international peace society and in earnest language sets forth the horrors of war and the material, as well as the moral, arguments in favor of peace.

[56]

Upon no element of Japanese society has the rising sun of a higher civilization shed its rays more benignantly than upon woman. The position of the mother was an honored one when she became the head of the family, but while the children cared for both parents with a generous filial devotion, the wife and daughter were under the almost absolute power of the husband and father. Marriages were arranged by the parents and the young people were allowed to see each other after the match was agreed upon. Theoretically, each had a right to protest if dissatisfied, but practically the girl's protest amounted to nothing.

The wife was not only the servant of the husband, but might also be the servant of the mother-in-law—the mother-in-law joke being here on the daughter-in-law instead of the son-in-law. The fact that the husband was permitted to keep as many concubines as he desired still further lowered the status of woman. The daughters were often sold into prostitution to relieve the indebtedness of the father, and while this custom is on the decline, there are still thousands of Japanese girls whose virtue is made a matter of merchandise in accordance with this ancient custom. There is recorded among the decisions of Ooka, sometimes called the Japanese Solomon, who lived three centuries ago, a case in which the release of a young woman from a house of ill-fame was the central feature. The report of the judge's decree shows a discriminating mind as well as devotion to justice. Incidentally, the record reveals the fact that there were Shylocks in those days who loaned on short time at high rates and exacted the pound of flesh. In this case, the usurer compelled the sale of the daughter in extinguishment of a debt of fifteen yen, which by rapidly accumulating interest, had reached the, to them, enormous sum of thirty-five yen (or $17.50). The righteous judge confiscated the house of the extortioner and with the proceeds redeemed the woman. By the aid of the missionaries, under the leadership of Rev. Murphy, of Nagoya, legislation has been secured making it unlawful for a girl to be retained in one of these houses against her will, and many have already been rescued. As the taking of a concubine is a matter of record it is possible for the newspapers to acquaint themselves with the domestic relations of prominent men, and some of the papers have assisted in creating a public opinion against concubines. This custom is certain to give way before the advance of western ideas.

One of the foremost leaders in the elevation of woman was Yukichi Fukuzawa, one of the greatest, as well as one of the most influential, of the men who have appeared in Japan. He was a journalist,[57] an educator, an orator and a philosopher. He refused to accept any titles or decorations and was called "The Great Commoner." He founded a college, the Keio-Gijuku, to which many of the public men trace their ideals and their interest in national and social problems. He delivered the first public speech made in Japan for, strange as it may seem, the habit of public speaking does not reach farther back than twenty-three years. Until constitutional government was formed there was no place for the forum. Shortly before his death, Mr. Fukuzawa reduced his philosophy to the form of a code of morals which has made a profound impression upon the thought of his country. He presented "independence and self respect," as he defined them, as the "cardinal tenet of personal morals and living." He insisted upon the care of the body, the training of the mind and the cultivation of the moral nature. He was one of the first to raise his voice against hara-kiri and in his code of morals he says: "To complete the natural span of life is to discharge a duty incumbent on man. Therefore, any person who, be the cause what it may or the circumstances what they may, deprives himself by violence of his own life, must be said to be guilty of an act inexcusable and cowardly, as well as mean, and entirely opposed to the principle of independence and self respect."

Concerning woman his code of morals says: "The custom of regarding women as the inferiors of men is a vicious relic of barbarism. Men and women of any enlightened country must treat and love each other on a basis of equality, so that each may develop his or her own independence and self respect."

When this great man died in 1901 his widow was in receipt of letters from many women expressing their appreciation of his labors in[58] behalf of the women of Japan. Some of these are reproduced in a life of Mr. Fukuzawa, recently issued, and show the deep gratitude which the women feel toward him. It is also interesting to know that Mr. Fukuzawa believed in the dignity of labor and taught that each person should be "an independent worker beside being his own breadwinner." While he taught patriotism, he also taught that the people of all nations "are brethren" and that "no discrimination should be made in dealing with them."

The emperor sent him, just before his death, fifty thousand yen as a recognition of his eminent services, but he immediately turned the sum over to the Keio-Gijuku.

The Jiji Shimpo, the newspaper established by Mr. Fukuzawa, is still conducted by one of his sons, with whom we had the pleasure of dining. Another son is an instructor in the Keio-Gijuku.

Newspaper development has kept pace with the development in other directions. Tokyo, the capital, has sixteen daily papers with sufficient circulation to make them known as large papers. Besides these, there are magazines, periodicals and papers published in English. The Kokumin Shimbun is known as the government organ while most of the others are regarded as independent. The Tokyo Times is an excellent paper published in English. There is a weekly publication called the Economist, with a circulation of five thousand, which deals with commercial, financial and economic questions. Yokohama has papers published in both languages and the same is true of the other large seaport towns.

All the cities are supplied with daily papers published in Japanese. At Kagoshima, a city of about fifty thousand, situated at the southern extremity of Kyushu Island, I found a prosperous daily paper called the Kagoshima Shimbun. (Shimbun means daily newspaper.) It has a circulation of nine thousand six hundred, six thousand being in the city.

At Osaka I noticed a building elaborately decorated. In front were large flags on bamboo poles and smaller flags strung on cords, while Japanese lanterns were present in profusion. As none of the buildings around were decorated, I inquired and found that the decorated building was the office of the Osaka Asahi News and that the paper was celebrating the withdrawal of the governmental order which for two weeks had suspended its publication. The issue for that day contained a large sized picture of the Goddess of Liberty. When rioting occurred at Tokyo just after the treaty of peace with Russia, an order was issued authorizing the arbitrary suspension of any newspaper containing utterances deemed incendiary. Under this order the Asahi[59] News received notice to suspend publication until permission was granted to resume. The withdrawal of the notice was duly celebrated and the paper announced that its readers, rather than the paper, had reason to complain of the suspension. This paper has the largest circulation of any in Japan, about two hundred thousand, and the order suspending it has been the subject of much editorial criticism.

Besides the newspapers which are conducted as business propositions, there are papers supported by associations formed for the propagation of various reforms. For instance, a paper called Romaji is published monthly at Tokyo—Japanese words being spelled with Roman letters, in the place of the present Japanese characters. A society was formed[60] some twenty years ago for the purpose of urging this reform and a paper advocating it was published for three years, but finally suspended from lack of support. This fall the Romaji was established and hopes for a better fate. While this reform would be very acceptable to foreigners who are trying to learn the language, the movement does not seem to have gathered much momentum.

In one of the leading papers, the Hocho Shimbun, Mr. Gensai Murai, a novelist of distinction, published a continued story running daily through six years. It is not yet completed, having been suspended during the war. In this story the writer presents a large amount of information on national, political, economic and social questions, at the same time putting in enough fiction to sustain the interest.

Progress along some other lines will be treated under special heads. I find that there is some tendency here to resent the statement that Japan has borrowed largely from other nations. Some native writers insist that New Japan is but the natural development of Old Japan. There is a measure of truth in this, because there is no growth except from a living germ; and yet it can not be denied that Japan has appropriated to her own great advantage many foreign ideas, and it is not to her discredit that she has done so. Both individuals and nations borrow; imitation, not originality, is the rule. It will humble the pride of anyone to attempt to separate that which he has learned from others from that which he can claim as his own by right of discovery.

Steam is the same to-day that it was ages ago, and yet millions watched it escaping from the kettle with no thought of its latent power. One man showed mankind the use to which it could be put and all the rest profited by the idea. Shall we refuse to ride upon the railroad or cross the waters in an ocean greyhound for fear of employing the conception of another? Electricity is not a new agency. The lightnings have illumined the sky from the dawn of creation, and the people saw in them only cause for fear. A few decades ago one man thought out a method by which it could be imprisoned in a wire, and now widely separated lands are united by telegraph lines, while cables traverse the ocean's bed. Shall we refuse to read the news that the current carries or reject a message from home because we must employ an idea which sprang from another's brain? He is stupid who rejects truth, no matter from what source it comes; that nation is blind which does not welcome light from anywhere and everywhere. It is to the glory, not to the shame, of the land of the Rising Sun that her people have been quick to obey the injunction, "Prove all things; hold fast that which is good."

[61]

The basis of Japanese industry is agricultural, although each year shows a decreasing proportion engaged in the tilling of the soil. Rice is the principal product, but owing to the large amount consumed at home it is not the chief export. As this crop needs an abundance of water, the rice fields occupy the low lands and the mountain gorges. Sometimes the narrow valleys that pierce the ranges are so terraced as to look like steps, and at this time of the year when the crop is being harvested, they resemble golden stairs. The men and women work together in the field, and in many places we saw them standing almost knee deep in mud, cutting the grain with old fashioned hand-sickles. The rice is tied in bundles somewhat smaller than our wheat sheaves, and hung over poles or laid along the edge of a terrace to cure. If the threshing is delayed the grain is stacked, not as we stack wheat and oats in the United States, but in little columns with the heads of the sheaves tied to a pole in the center. Sometimes the stacks are built around a living tree. The grain is separated from the straw by means of a long toothed comb, and at this season innumerable groups of persons are busily engaged at this work. The yellow heaps of rice in the hull, looking from a distance like wheat, can be seen from the train and from the country roads. Straw mats are used to keep the grain off the ground and, I may add, the mat is in evidence everywhere in Japan and is used for all sorts of purposes.

The cultivation of the tea plant is an industry of no small magnitude, although not so universal as the cultivation of rice. The tea fields occupy the higher levels and add an interesting variety to the landscapes. At one point on the railroad between Yokohama and Nagoya the hillsides are covered with tea plantations, if such tiny farms can be called plantations. The tea plant is something like our gooseberry and currant bushes in size, but the foliage is much thicker. The leaves vary widely in value, from the cheaper grades, which are exported,[62] to the Uji which costs what is equivalent to five or more dollars per pound.

Some cotton is grown here, but the cotton plant as we saw it is small compared with our plant, and the tillable area is too limited to admit of the growing of cotton on a large scale.

Tobacco is cultivated to some extent, but the sale of manufactured tobacco is a government prerogative.

Raw silk is by far the most valuable export, thirty-five million dollars' worth having been sent abroad last year. Three-fifths of the entire export goes to the United States, the remainder to Europe, with France as the largest European purchaser. As fifteen million dollars' worth of silk fabrics went abroad also, as against five million dollars' worth of tea and four million dollars' worth of rice, it will be seen that the cultivation of the silk worm and the mulberry tree is extensively carried on. The silk worms are kept indoors and the leaves brought in to them. When put outdoors the silk worms are devoured by birds.

Fruits grow here in great variety. We have found everywhere apples of excellent quality, raised in the northern parts of the islands, while the southern islands produce oranges, bananas and pineapples. The apple tree was imported from America about thirty-five years ago; now apples are exported to China and Siberia. The most popular orange is the tangerine, or kid glove orange as it is sometimes called; many of these are exported.

There is a kind of fruit called the ban-tan grown on the island of Kyushu. It looks something like the grape fruit, but grows considerably larger and has a thicker skin; the meat is pink in color, sweeter and less juicy than the grape fruit. Pears grow here; one variety looks like a russet apple in shape and color. Peach trees are sometimes trained as we train grape vines on an arbor, so that the orchard seems to have a flat roof of foliage.

They have here, too, persimmons as large as apples and as solid. We found these on the table in all parts of the island and there are several varieties. The grape is cultivated in Japan, but we did not see grape vines in such profusion as they are seen in southern Europe, along the lakes in western New York or in California. And, in this connection, I may add that wine is not used here to the extent that it is in some other countries, the national drink, sake, being made from fermented rice. Ordinarily this beverage contains from eleven to fourteen per cent of alcohol, but there is a stronger kind called shochu, which contains as much as fifty per cent of alcohol. It is evident, however, that liquor by any other name can be as intoxicating as our whisky, and[63] we found at Tokyo a national temperance society with branches throughout the empire. Mr. Ando, the president of this society, is a Japanese gentleman of great earnestness and intelligence, who was converted to Christianity a few years ago when he was representing his country in Honolulu. While, as I have stated in another article, I have seen no evidences of drunkenness, Mr. Ando informs me that his society has ample work to do. I carry back with me a badge which the society gave me on learning of my total abstinence habits. I have only mentioned the leading products of the field, but I can not leave the cultivators of the soil without a word concerning the gardens. They are so cute, occupying as they do the little nooks and corners that can not be utilized for the large crops. There does not seem to be a square inch of ground wasted. The vegetables are planted in rows which are either straight or curved, never crooked, and we have scarcely seen a weed. Fertilizer is extensively used, being kept in stone or cement vats protected from the weather by a straw colored shed. Near the cities the soil is enriched by the refuse from closets which is collected and carried away during the night. The introduction of sewage systems has been somewhat impeded in some cities by the fact that sewage would be an expense while closets are now a source of profit. It must be confessed, however, that the present system tends to make fresh vegetables unpopular with the tourist.

Most travelers land at Yokohama and depart at Kobe, or land at Kobe and depart at Yokohama, these being the two principal ports. As these are about 300 miles apart, one has a chance to see much of the farming land from the railroad. The side trips from Tokyo to Nikko, from Yokohama to Miyanoshita and from Kyoto to Nara, give additional opportunities for seeing the farmer at work, but the ride from Kobe west to Shimonoseki surpasses any of these in interest and in beauty of scenery. As this route leads along the sea coast as well as through densely populated valleys, there is greater variety. Now one skirts the inland sea, with its numerous islands, its transparent waters, its little harbors and its fleets of fishing boats; now he winds his way along a stream with falls and rapids and spanned by frail foot bridges or by stone wagon bridges. On the one side he sees a bamboo grove and on the other a tiny graveyard or a little hill dedicated to a Shinto shrine—stone steps ascending along a shaded path from the sacred gate, which invariably marks the entrance to holy ground. In passing over this railroad route one gathers a large amount of information concerning the industries of the sea coast, as well as those of the inland, and besides one can visit the Shimonoseki Strait which is of[64] historic interest to Americans. The Sanyo railroad, which connects Kobe and Shimonoseki, is well equipped and well managed and has built an excellent hotel, The Sanyo, at Shimonoseki for the accommodation of its patrons. From this point a steamer runs to Fusan, the nearest Korean port, where direct connection is made for Seoul, the Korean[65] capital. From Moji, just across the strait from Shimonoseki, one can take a train to Nagasaki, the western seaport of Japan. At Shimonoseki one is shown the house in which Marquis Ito and Li Hung Chang drafted the Japanese-Chinese treaty in 1894.

Mining is an industry of considerable importance here. Gold, silver and copper are found in paying quantities. More than six million dollars' worth of copper was exported last year. One of the gold fields on the island of Kyushu, near Kagoshima, gives promise of considerable richness. Coal is found in such abundance that the exports of this commodity have amounted to nearly ten million dollars in a single year. A hard quality of smokeless coal has recently been discovered in western Japan.

The islands also produce a number of varieties of valuable woods. The camphor tree grows to an enormous size, a gigantic statue of the Goddess of Mercy in one of the temples at Kamakura being carved from a single camphor log. The value of the camphor exported from Japan last year exceeded a million and a half dollars. Among the hard woods suitable for carving, cherry seems to be the most popular.

Of all the trees, however, the bamboo is the most useful. Just at this time when the returning soldiers are being welcomed, it is present everywhere in the form of flag poles, and there is nothing that equals it for this purpose; long, slender, light and strong, it is just the thing for flags and banners, and when a little plume of leaves is left at the top, it is still more beautiful. The bamboo is used for water pipes and for fences, for furniture and picture tubes, for dippers, baskets, fishing poles, flower vases, candlesticks, wicker work, etc., etc.

In wood carving the Japanese have long been skilled. Specimens of work done hundreds of years ago and testifying to their taste, no less than to their deftness of hand, may be seen in their ancient palaces and temples.

Stone cutting is also an ancient industry here. There is an abundance of stone and granite, while the lanterns, Korean lions and sacred gates have furnished subjects for many a chisel. Osaka seems to be the center of the stone cutting industry.

The iron industry is represented by an increasing number of establishments. In many instances workmen have been brought from abroad and employed until Japanese artisans were sufficiently trained to take their place. Much of the iron work is still done in little shops and by hand, although machinery is being imported in large quantities.

[66]

I visited a tannery at Kagoshima and found that the proprietor had spent seven years in America learning the business, and that on his return he had taught native help each branch of the business. He is now turning out an excellent product.

One of the most promising industries in Japan is cotton spinning. There are a number of factories already in operation and new ones are building. I visited one of the plants of the Osaka Nippon Boseki Kaisha at Osaka. This company has about seventy thousand spindles and the mills employ nothing but native labor. Foreign artisans were used in the beginning, but are no longer needed. A great many women are employed and some children; for the latter a school is maintained for two hours a day in the building. Cotton yarn is now selling for about forty cents a pound and is becoming one of the leading articles of export; China is the largest purchaser. Some idea of the growth of this branch of industry can be gathered from the fact that the exports of cotton yarn amounted to less than four thousand dollars in 1891 and 1892; in 1896 it had grown to over two millions, in 1898 to over ten millions, and during the last two years it has averaged about fifteen millions.

At Osaka I also visited a brush industry and found that from bones, imported from the slaughter houses of America, and from bristles, purchased in Russia and in China, they made tooth, nail and hair brushes for export to both Europe and America. Here, too, they have dispensed with the foreign labor which they employed in the beginning.

Earthenware is manufactured in abundance and of every variety. The exports of porcelain and earthenware reached almost two million dollars last year. In Kyoto we visited a pottery and found two rooms in which the finished product was displayed; the first contained beautiful specimens of Japanese skill, graceful in shape and dainty in decoration; the second was filled with big pieces in loud colors and of inferior workmanship. These last articles, we were informed, were made especially for the American trade.

Some beautiful porcelain work is done in Kyoto, the decoration representing a high degree of artistic skill.

One of the most famous kinds of china produced by Japan is known as Satsuma ware, the glazing of which is of a peculiar tint and has a crackled appearance. The secret of the manufacture of this ware was brought from Korea by the captives taken in war some three hundred years ago, and the industry still flourishes in Japan, although it has perished in Korea. Kagoshima is the center for Satsuma ware, and a[67] colony of Koreans living near there, as well as Japanese manufacturers, produce excellent specimens.

Lacquer work has been done in Japan from time immemorial, samples of which, centuries old, can be seen in temples, palaces and museums. When gold and silver are used in connection with the lacquer the product is often very valuable.

The bronzes produced in the little shops scattered over Japan give play to the artistic taste which one finds here. Osaka and Kyoto are noted for their bronzes. Sometimes various metals are inlaid in the forms of flowers, birds, animals and landscapes, producing a most pleasing effect. Then there are damascene factories and places for embroidery and for pictures made in cut velvet, etc., etc.

No one can pass through Japan without being impressed with the taste, which seems to be national, and with the delicate skill which has been handed down from generation to generation. And nothing, in my judgment, more clearly exhibits this union of taste and skill than the Cloisonne work. Upon a metallic base, as a vase, placque or box, an artist draws a design; this design is then outlined with fine wires of gold and silver, then enamels of various colors are filled in. When the enamels are hardened and the whole polished, the product is a thing of marvelous beauty.

I have not space to speak of the minor industries, such as paper making, matches (in which Japan monopolizes the trade of the East), fans, umbrellas, lanterns, napkins, etc. The Japanese lantern which we use for ornamentation is here a practical thing, in daily, or rather nightly, use. These lanterns hang in front of the houses and are carried on the streets. They are also used for illumination on festive occasions; at the time of the naval review and the reception to Admiral Togo, Yokohama and Tokyo were illuminated by these lanterns as I never saw an American city lighted.

When Japan was opened to the commerce of the world, there were few business houses or trading establishments of any size. Now there are several department stores and large wholesale houses, besides manufacturing and trading companies of importance. One business man in Tokyo, Mr. K. Okura, has a private collection of curios valued at one million dollars, which he offered to sell in Europe or America, the proceeds to be given to the government for carrying on the war against Russia. Osaka has a successful business man who has earned the name of the "Japanese Carnegie" by giving a fine library building to that city.

Consul General Miller, at Yokohama, and Consul Sharp, at Kobe,[68] furnished me with interesting statistics regarding the commerce of Japan. Exports have increased from about eighty millions in 1891 to about three hundred and twenty millions in 1904; during the same period imports increased from a little more than sixty-three millions to a little more than three hundred and seventy-one millions. While our country sells less to Japan than Great Britain and British India, she buys more than any other nation from Japan. Our chief exports to Japan last year were electric motors, locomotive engines, steam boilers and engines, iron pipes, nails, lead, oil, paraffine wax, cotton drills, cotton duck, raw cotton, tobacco, coal, cars, turning lathes, condensed milk, flour and wheat. Of these items, flour, raw cotton and oil were by far the most valuable, each amounting to more than four and a half million dollars.

In the ocean carrying trade, Japan is making rapid strides. In ten years her registered steamers have increased from four hundred and sixty-one to twelve hundred and twenty-four and her sailing vessels from one hundred and ninety-six to three thousand five hundred and twenty-three. There are now two hundred private ship yards in Japan, and in 1903 they built two hundred and seventy-nine vessels. The Japan Mail Steamship Company has a paid-up capital of eleven million dollars, runs steamers between Japan, America, Europe and Asia and pays a ten per cent dividend on its capital. The Osaka Mercantile Steamship Company (Osaka Shosen Kaisha) has a paid-up capital of nearly three and a half million dollars, owns about one hundred vessels and pays a dividend of ten per cent. These are the largest companies, but there are many smaller ones, some paying dividends of sixteen and twenty per cent.

I will close this article with the suggestion that the mercantile marine seems likely to show large growth in the future, offering, as it does, a legitimate field for national expansion.

Japan's fishing industries furnish a training for seamen and her people seem at home upon the water. She needs more territory for her expanding population and has about reached the limit in the cultivation of her tillable land. Every additional ship manned by her citizens is like a new island, rising from the waves, upon which her increasing population can be supported. If she seeks to acquire land in any direction, she finds her efforts contested by the inhabitants already there; no wonder she hails with delight these floating farms constructed by the genius of her own people—new land, as it were, won and held without the sacrifice of war.

[69]

Back of Japan's astonishing progress along material lines lies her amazing educational development. Fifty years ago but few of her people could read or write; now considerably less than ten per cent would be classed as illiterate. It is difficult to conceive of such a transformation taking place almost within a generation. The prompt adoption of western methods and the rapid assimilation of western ideas give indubitable proof of the pre-existence of a vital national germ. A pebble dropped into soil, however rich, and cultivated, no matter how carefully, gives back no response to the rays of the springtime sun. Only the seed which has life within can be awakened and developed by light and warmth and care. Japan had within her the vital spark, and when the winter of her isolation was passed, her latent energies burst forth into strong and sturdy growth.

Her sons, ambitious to know the world, scattered themselves throughout Europe and America, and having laden themselves with new ideas, returned to apply them at home. In this way Japan constantly gained from every quarter and her educational system is modeled after the best that the ages have produced. She has her primary schools for boys and girls, attendance being compulsory, and below these in many places there are kindergarten schools. The middle schools, in which the boys and girls are separated, take up the course of instruction where the primary schools leave off.

Then follow the universities, of which there are seven under the control of the government. Besides these there are in the cities institutions known as higher commercial schools, which combine general instruction with such special studies as are taught in our commercial colleges. There are also a number of normal schools for the training of teachers. In addition to the schools and colleges[70]
[71] established and conducted by the government, there are a number founded by individuals and societies. The largest of these is Waseda College, founded and still maintained by Count Okuma, the leader of the progressive party. It is adjoining the home of the count and is built upon land which he donated. Dr. Hatoyama, at one time speaker of the national house of representatives, who holds a degree from Yale College, is the official head of this institution; in all of its departments it has some five thousand students.

I have referred in a former article to the Keio Gijuku, the college founded by Mr. Fukuzawa. The attendance here is not so large as at Waseda, but the institution has had an illustrious career and exerts a wide influence upon the country. I visited both of these colleges and never addressed more attentive or responsive audiences. As English is taught in all the middle schools, colleges and universities, the students are able to follow a speech in that language without an interpreter.

The state university at Tokyo includes six departments—law, medicine and engineering courses being provided, as well as courses in literature, science and agriculture. The total number of students enrolled at this university is about thirty-five hundred. The national university at Kyoto has three faculties—law, medicine and science—the last named including engineering; the attendance at this university is between six and seven hundred. In the states of Choshu and Satsuma there are higher schools supported by funds given by former feudal lords of those states.

The education of girls is not neglected, although as a rule the girls do not go as far in their studies as the boys. There are a number of normal schools and seventy-nine high schools for girls, besides the Peeresses' school and several private institutions. The Woman's University of Tokyo, situated near Waseda College and under the patronage of Count Okuma, has had a phenomenal career. Established only five years ago, it has now an enrollment of some seven hundred, and is putting up several new buildings.

There are also a number of missionary schools and colleges. The Presbyterians support three boarding schools for boys and eleven for girls, besides ten day schools; the total attendance at these schools is nearly twenty-three hundred.

The Congregationalists have a number of schools, the largest, Doshisha College at Kyoto, being the most influential Christian institution in Japan. I had the pleasure of visiting both this college and Kyoto University.

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The Methodists have eighteen boarding schools and nineteen day schools with a total attendance of nearly five thousand. Their college at Kobe is a very promising institution.

The Baptists have a theological seminary, an academy, five boarding schools for girls and eight day schools, with a total attendance of nearly a thousand. The Episcopal Church has also taken an important part in educational work, while the Catholics (who were first on the ground) have over sixty seminaries, schools and orphanages, with an attendance of some six thousand.

The Japanese government supports more than twenty-five thousand primary schools, attended by over five million boys and girls; it supports more than two hundred and fifty middle schools, with an attendance of nearly one hundred thousand. While less than two per cent of the primary students enter the middle schools, more than ten per cent of the middle school students enter the higher colleges.

Although these figures give some idea of the interest taken in education, they do not furnish an adequate conception of the enthusiasm with which a large number of these students pursue their studies. Nearly fifty young men called upon me or wrote to me asking to be taken to America that they might continue their studies. Many of the leading men in Japan to-day are graduates of American or European colleges. The physicians have shown a preference for German schools, while to engineers and politicians our universities have been more attractive. A part of the friendliness felt toward foreigners can be traced to the favors shown Japanese boys who left home in search of knowledge. Marquis Ito, one of the first of these, owes much to an elder of the Presbyterian Church in England in whose home he lived as a student, and the marquis has ever since been making returns in kindness to foreigners and Christians.

Marquis Ito's case is not exceptional; all over Japan are men who hold in grateful remembrance Americans and Europeans to whom they are indebted for assistance. I met a man, now the publisher of an influential paper, who twenty years ago, at the age of sixteen, went to sea and in a shipwreck was cast upon one of the islands in the South Pacific. He became a retainer for the king of the islands and as such wore the scanty native dress, consisting of a loin cloth. He went with his king to Honolulu to pay a visit to the Hawaiian queen, and finding a Japanese settlement there, remained for two or three years. He then went to the United States and, making a friend of a professor in one of the universities, attended school there for several years. He now visits the United States every year or so on[73] business, and one seeing him wearing a silk hat and a Prince Albert coat would hardly guess the experiences through which he has risen to his present position. If Japan, beginning fifty years ago with no educational system and scarcely any educated men or women, could accomplish what she has accomplished in half a century, what will she accomplish in the twentieth century, with the start which she now has and with the educational advantages which her people now enjoy?

Japan has several religions, although Shintoism has been, since 1868, the state religion. As a matter of fact, however, Shintoism can hardly be called a religion for it has no creed, no priesthood and no code of morals. It is really ancestor worship and comes down from time immemorial. It implies a belief in immortality, for the ancestral spirits are invoked and vows are paid to them at the numberless shrines that dot the country. These shrines are not usually in temples, although sometimes Shintoism and Buddhism have been mixed together and one temple employed for both shrines; as a rule, however, the Shinto shrine is in some secluded spot on the top of a hill or on a mountain side where a bit of natural scenery awakens a spirit of reverence. A gate of simple but beautiful design is placed at the point where the pathway to the shrine departs from the main road. We had read of these Shinto gates and had seen pictures of them, but we first saw one at Honolulu, itself the gateway to the Orient. No description can convey to the reader the impression which this gate makes upon the traveler; its outlines are so graceful and yet so strong that it seems an appropriate portal to a holy place.

The moral code of Confucius has also influenced the thought of Japan.

About fourteen hundred years ago the Buddhist religion was introduced into Japan by Chinese priests, and it spread rapidly throughout the islands. Its temples were imposing, its ceremonies impressive and the garb of its priests costly and elaborate. It did not root out Shintoism, it simply overwhelmed and absorbed it. The Buddhist temples, though not as popular as they once were, are still visited by millions of believers and are objects of interest to the tourist. Most of them are old, one at Nara having been built about the year 700. It is in such an excellent state of preservation that one can hardly believe that it has stood the storms of twelve centuries.

In the center of the temple is an image of Buddha, and on either side the figure of a huge warrior. There is also in this temple a God of War to which the Japanese were wont to pay their vows before[74] going to battle. The devout Buddhist, approaching the image of the founder of his religion, bows and mutters a prayer, half audibly, and, throwing his mite in a box or on the floor before the shrine, departs. There is usually a bell, or sometimes only a chain, hanging above the place where prayers are said, and the suppliant swings a rope against the bell or shakes the chain before his prayer and claps his hands two or three times at its close. We inquired about the bell and received two answers: One, that it was to attract the attention of the god, and the other that it was to awaken the conscience of the one about to present his petition.

Near the temple at Nara stands an ugly image which never fails to attract the attention of the visitor. It is literally covered with paper wads which have been thrown against it by worshipers at the temple in the belief that their prayers would be answered if the wads adhered to the image. There is also at Nara a huge bell, almost as old as the temple. This bell is about thirteen feet high, nine feet in diameter and eight inches thick. It hangs in a pagoda quite near the ground, and when struck upon the side by a swinging log gives forth a sound of wonderful depth and richness. It was rung for us, and as its mellow tones reverberated along the hills we were awed by the thought that a thousand years before our Declaration of Independence was written, eight hundred years before the Pilgrims landed at Plymouth Rock, yes, even seven hundred years before America was discovered, this old bell was calling people to worship.

There is at Nara an immense bronze image of Buddha, even larger[75] than the famous one at Kamokura, though not so finely proportioned. The smaller one is forty-nine feet in height and nearly one hundred feet in circumference (both represent Buddha, seated tailor-fashion, on a lotus flower) and the larger one is almost twice as large as the smaller one. The lantern of stone or bronze seems to be as necessary an adjunct to a Buddhist temple as the Shinto gate is to that form of religion. At Nara there are twenty-nine hundred stone lanterns of various sizes along the walks that lead from one temple to another, and they are found in abundance in other cities. The Korean lions are also identified with Buddhistic worship, these animals wrought in bronze or carved in stone guarding all temple doors. They are not as ferocious in appearance as the Numidian lion, and they illustrate an idea. One has his mouth open and the other has his mouth tightly shut, and they together represent the affirmative and the negative, or, in other words, the eternal conflict between the positive and the negative—one says yes, the other no.

Nara has an additional attraction in the form of a beautiful park containing some seven hundred deer, which are here regarded as sacred animals. They are so gentle that they will come, old and young, and eat from the hand.

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Next to Nara, in our opinion, and in the opinion of many even before Nara, comes Nikko in beauty and interest. The spot was wisely chosen for a temple, a foaming stream, rugged mountains and stately trees adding to the attractiveness of the place. There is a shaded avenue twenty-five miles long leading from the lowlands to the temple, and it is said that when other feudal lords were bringing stone lanterns, one poor daimio, unable to make so large a gift, offered to plant little trees along the way; these, now three hundred years old, furnish a grateful shade for the pilgrims who visit this Mecca, and the poor tree planter is now known as "The Wise Daimio who went into partnership with Nature."

The temple at Nikko is only about three centuries old and its decorations are the richest and most costly to be found in Japan. As the Buddhists and Shintoists worship together here, the temple is kept in repair by the government and one can see the best in architecture and ornamentation that the temples exhibit. So famous are this temple and its environment that the Japanese have a phrase which when translated means, "You cannot say beautiful (kekko) until you have seen Nikko."

The most modern of the large temples is that at Kyoto. It was erected about thirty years ago on the site of one which had burned. It is not so large as the original, but is a reproduction in other respects and is one of the thirty-three temples to which pilgrimages are made. Some estimate can be formed of the ardor of those who worship here when it is known that the immense timbers used in the construction of the building were dragged through the streets and lifted into place by cables made of human hair contributed by Japanese women for that purpose. One of these cables, nearly three inches in diameter and several hundred feet long, is still kept in a room adjacent to the temple, the others having been destroyed by fire. Japanese women pride themselves upon their hair and arrange it with great care. What a poem of piety—what a strong sacrifice in these myriad strands of mingled black and grey!

All of the Buddhist temples stand within a walled enclosure, entered through a gorgeous gate which contrasts sharply with the simplicity of the Shinto gate. The Buddhist gate has a roof resembling a temple roof and is often ornamented with animals, birds and fantastic figures carved in wood. As an illustration of the superstition to be found among the ignorant, the following incident is given: An American, Mr. Frederick W. Horne, who lives at Yokohama and who has built up a large importing business in American machinery, has a handsome new home modeled after a Buddhist temple. At one gable he put a[78] devil's head. The servants of the man living next door threatened to leave because the devil looked over into that yard. But they were quieted when the neighbor put two brass cannon on his roof and pointed them at the devil's head. The story seems too absurd to believe, but we were shown the cannons when we called at Mr. Horne's.

But Buddhism is losing its hold upon the Japanese; its temples are not crowded as they once were; its ceremonies do not interest and its teachings do not satisfy the new generation. Christianity will appeal more and more to the educated element of the Japanese population. Already favor is taking the place of toleration, as toleration thirty years ago supplanted persecution.

The Catholics, who have been the pioneers of the Cross in so many lands, brought Christianity to Japan through their missionaries about the middle of the sixteenth century. The success of the Jesuits was so pronounced that in thirty years they estimated their converts at one hundred and fifty thousand. In fact, the adherents to Christianity became so numerous and so influential that the Shogun, Hideyoshi, began to fear for his temporal power, and, having absolute authority, he expelled the foreigners, closed the ports and established the policy of non-intercourse with other nations—a policy which was followed until 1853. When the country was again opened to Christian missionaries it was found that some ten thousand men and women were still worshiping according to the forms of the Catholic Church, although for two and a half centuries there had been no communication between them and the church outside. Even after the opening of the country to foreign commerce there was some persecution of Christians and several thousand were imprisoned. But in 1873 the prisoners were set at liberty and the exiles allowed to return; since that time there has been absolute religious freedom and many men prominent in official life have been devoted Christians. The most noted of these native Christians was Mr. Kataoka, who was four times chosen speaker of the popular branch of the Japanese congress, or diet. He was an elder in the Presbyterian Church, and when it was suggested that it would advance his political chances to resign his eldership, he replied that if compelled to choose between them he would rather be an elder than speaker.

The Catholic population of Japan numbered fifty-eight thousand in 1903; at the last report the Protestant communicants numbered nearly fifty-one thousand. There are among the natives four hundred and forty-two ordained ministers, five hundred and fifty-nine[79] unordained ministers and helpers, and one hundred and eighty-six theological students. I met a number of Japanese Christians and was profoundly impressed by their earnestness and devotion. There is a large Y. M. C. A. at Tokyo and a smaller one at Kyoto; at Kagoshima I found a Women's Christian Association. While I have met American missionaries everywhere, I have tried to gather information from Japanese sources as well and have been gratified to find such cordial co-operation between foreign and native Christians. A physician in the navy introduced himself and volunteered the information that one American woman had undertaken the establishment of Christian clubs at the various naval stations, and within five years had gathered together more than five hundred members. He said that she met with opposition from the authorities at first, but now has their hearty support. The war with Russia, while retarding the work of the Greek Church among the Japanese, has been utilized by other denominations to reach a large number of sailors with Bibles and pamphlets.

Japan needs the Christian religion; a nation must have some religion and she has outgrown Buddhism. The ideals presented by these two systems are in many respects diametrically opposed to each other. One looks forward, the other backward; one regards life as a blessing to be enjoyed and an opportunity to be improved, the other sees in it only evil from which escape should be sought; one crowns this life with immortality, the other adds to a gloomy existence the darker night of annihilation; one offers faith as the inspiration to noble deeds, the other presents a plan for the perfecting of self with no sense of responsibility to God to prompt it or promise of reward to encourage it; one enlarges the sympathies and links each individual with all other human beings, the other turns the thought inward in search of perpetual calm.

Christianity dominates Europe and the western hemisphere, while Buddhism still holds the Orient under its drowsy spell. On the islands of Japan a struggle is now going on between these two great religious systems, and the triumph of the Gospel of Love and of consecrated activity in the Land of the Rising Sun will open the way to a still larger triumph in Asia.

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The government of Japan is a constitutional monarchy in which the emperor not only claims to rule by divine right but by right of divine birth. He is described as Heaven born, and according to the accepted history there has been no break in the family line for twenty-five hundred years. Among no people on earth has there ever been more universal respect shown, or implicit obedience yielded, to the reigning family. There never has been a revolt of any consequence against the emperor, although there have been numerous conflicts between the shoguns. For about twelve hundred years, from 670 to 1868, the shoguns were, however, the actual rulers, and while they never questioned the sovereignty of the emperor, they did not allow him to retain much more than the empty title.

The shoguns were military rulers and a number of them were men of great force and executive ability. First, the Fujiwara family controlled the country through the shogunate for nearly four hundred years; then for a century the Taira and Minamoto families alternated in the exercise of power; then came the Hojo family and others of less importance until finally the Tokugawa family became supreme in the shogunate and continued in power for something like three hundred years. The emperor lived at Nara until about 1600, when the capital was moved to Kyoto, where it remained until less than forty years ago. Tokyo, on the other hand, was the seat of the shogun power, and there is a very noticeable difference between the two cities. The shoguns fortified their castles and required the feudal lords to keep headquarters in Tokyo. One cannot go through the palace in which the emperor lived permanently without noticing how plain it is as compared with the castle (both at Kyoto) in which the shogun resided for a few days during his annual call upon the emperor. While it may seem strange that the real rulers never attempted to become emperors in name, it only shows their intelligence,[81] for by not insisting upon the recognition of the royal family they were probably more successful in maintaining the real authority than they would have been had they questioned the divine right of the immemorial rulers.

During the early part of the last century there began to be a reaction against the shogun, and when he agreed to the treaties opening the country to foreign intercourse, his action was taken advantage of by the friends of the emperor. When the feudal lords of Choshu attacked the foreign ships at Shimonoseki Strait, the shogun was compelled to pay an indemnity of three million dollars and he attempted to chastise the Choshu leaders. His forces were defeated and he died soon afterward. The emperor seized upon this event and with the aid of the influential lords of Choshu and Satsuma abolished the shogunate in 1868. The new shogun accepted the situation without a struggle and those of his followers who attempted a resistance were soon routed.

Everything in modern Japan dates from 1868, which is called the restoration. While in the restoration the emperor was acknowledged as the sole and absolute ruler in whom all authority was vested, still it was really the beginning of constitutional government, for the emperor voluntarily promised his people a constitution, a promise which was not finally fulfilled until 1889.

The fervor of patriotism that restored to the emperor his original authority wrought wonders in Japan. The feudal lords came forward and voluntarily turned their vast estates over to the emperor and relinquished the authority which they had exercised over their tenants; then they joined with the samurai (their former retainers) in supporting the emperor in abolishing all social distinctions. From that day to this the country has grown more and more democratic, the reforms working from the upper classes down.

In 1889 the constitution promised by the emperor was promulgated. It was prepared largely by Marquis Ito who visited Germany and modeled the document after the Prussian constitution. The legislative power is vested in a diet consisting of two houses, one resembling the English house of lords, and the other resembling our house of representatives. The upper house is composed of the princes of the royal blood, marquises (these sit by virtue of their rank), counts, viscounts and barons, selected from among their respective classes, men of erudition or distinguished service appointed by the emperor, and one representative from each prefecture or state, selected by the highest taxpayers. The members of the diet, except those who[82] sit by virtue of their rank, receive two thousand yen (one thousand dollars) per year. The members of the house of representatives are divided among the states in proportion to the number of franchise holders; last year they numbered three hundred and twenty-three and were voted for by seven hundred and fifty-seven thousand franchise holders. The franchise holders numbered less than ten per cent of the men of voting age, there being a property qualification which excludes from suffrage more than nine-tenths of the adult males.

The emperor appoints the governors of the various states, and these need not be selected from the states over which they preside. The emperor has the right to convoke and prorogue the diet and to dissolve the house of representatives; he also has the right to issue urgency ordinances when the diet is not in session, the same to be submitted for approval to the next session.

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The constitution contains a bill of rights. Among other rights the Japanese subjects shall enjoy freedom of religious belief "within limits not prejudicial to peace and order and not antagonistic to their duties as subjects," and "within the limits of law" they shall enjoy "the liberty of speech, writing, publication, public meeting and association." After the Tokyo riots which followed the announcement of the treaty with Russia an urgency ordinance was issued restraining the press and certain newspapers were suspended under this ordinance, but it is probable that this urgency ordinance will be vigorously discussed at the coming session of the diet.

The emperor is assisted in the discharge of his executive duties by a prime minister and nine department ministers; besides these he has the advice of a privy council, composed of elder statesmen, of which Marquis Ito is now the president.

Each state has what corresponds to our legislature, and each city has a council; both of these bodies are elective and to the city council is entrusted the selection of the mayor.

They have a judiciary, federal and local, appointed for life, but no jury system. Among the laws is one forbidding aliens to own property, although this is avoided to some extent by long time leases. There is also a law by which a debt descends with the property to the oldest son, even though the debt may exceed the property.

Through the courtesy of Hon. N. W. McIvor, former consul general at Yokohama, now engaged in the practice of international law, I had an opportunity to meet a number of governors and congressmen and found them, as a rule, an intelligent and accomplished body of men, many of them having finished their education abroad. Their most famous minister of finance, Count Matsukata, bore some resemblance to J. Pierpont Morgan.

They have politics in Japan. The promise of a constitution seems to have been given by the emperor before there was any general agitation for it, but as about twenty-one years elapsed between the making of the promise and the realization of the hopes excited by it, there was a period of discussion. As early as 1874 several of the ministers joined in a petition asking for the promulgation of the promised constitution. Their memorial being disregarded they resigned their offices and became the founders of a democratic party. They called themselves liberals and their efforts resulted in an imperial rescript issued in 1881, fixing 1889 as the date for the beginning of constitutional government. Marquis Ito is now the leader of the liberal party, which had one hundred and thirty members in the house of representatives in 1904.

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In 1882 Count Okuma organized the progressive party, which had last year a membership of ninety in the house of representatives. This is known as the party of the opposition, Marquis Ito's party being the power behind the throne. There is not as much difference between the platforms of these parties as between the platforms of the two leading parties of our country, but of the two Count Okuma's party is the more radical. The count himself is a born leader and exerts a large influence upon the politics of his country. When[85] premier some years ago he lost a leg by the explosion of a bomb, thrown with murderous intent by a political opponent, but it did not diminish his zeal in the prosecution of reforms. The fact that there were in the last diet one hundred and thirty who styled themselves independents shows that there is a considerable body to which the opposition party can appeal when the minister makes an unpopular move.

Besides the party organizations there are a number of societies formed for the study of political questions. There are economic associations[86] in a number of the cities, composed of the leading business and professional men. I met the members of these societies at Tokyo, Osaka and Nagoya and was impressed with the attention that they are giving to economic problems. They have in Tokyo another organization called the Political Economy Association which deals more directly with matters of government. The society formed by the men who were educated in America, known as the Friends of America (Baron Kaneko is one of the leading members), takes a deep interest in all matters relating to government and political economy.

The leading political question in Japan to-day, in so far as it affects domestic affairs, is whether the cabinet shall be selected by the emperor, regardless of the prevailing sentiment in the house, or be made to conform to the will of the people as expressed through their representatives. At present the emperor's councilors are chosen at his own discretion and the states of Satsuma and Choshu have had a controlling influence in the selection of the emperor's advisors. The democratic sentiment of the country is at this time crystallizing in favor of the demand that the emperor take for his premier the leader of the popular party, as the king of England does. However much this reform may be delayed by circumstances, it is bound to come if Japan is to recognize the rights of the people to govern themselves.

In the cities, sanitation furnishes a most difficult problem. At present there is little sewage, although there is a pressing need for it.

In the industrial development of Japan the people must meet the problem of child labor and also consider the shortening of the length of the working day. Women now work twelve hours in the factory and one cannot see them and the children at toil without asking whether Japan can afford to impair the strength of the next generation for any advantage which may be derived from such long hours and such youthful labor. This subject is likely to be brought before the next session of the diet.

In some reforms Japan has moved more rapidly than the United States. Wherever she has waterworks in her cities, they are owned and operated by the municipalities. She also has a telegraph system and a telephone system operated by the national government. Telegrams are sent at the same rate to all parts of the empire and the service is satisfactory.

The telephone service is not so good. While it is all right as far as it goes, the system is not extended as rapidly as the demand requires. In Tokyo, for instance, those who want to install telephones have to wait until someone discontinues his 'phone or is willing to[87] sell it, and a bonus is often demanded. If the local telephones were owned by the city and only the interurban lines managed by the imperial government, the service would respond more quickly to the needs of the community.

The Japanese government also owns and operates a part of the railroad system, and in doing so employs nothing but native help. I traveled on both the government and private lines and could not see that they differed materially so far as efficiency was concerned.

The first-class fare is about four cents per mile (in our money) the second-class about two cents and the third-class (nearly all the travel is third-class) about one cent. A reduction of twenty per cent is made on return tickets, a reduction of from twenty to thirty per cent on commutation tickets, and a reduction of from forty-five to eighty per cent on season tickets for students. This reduction to[88] students might be imitated to advantage in our country. The government road is all, or nearly all, double track and has the latest safeguards for the protection of passengers at depots. The Japanese are much given to meeting friends when they arrive and escorting them to the train when they leave, and this custom has led to the sale of platform tickets for one cent (in our money).

Japan has two educational problems: First, the increase in the percentage of those going from the primary to the middle schools; and, second, the cultivation of an ideal which will connect a respect for manual labor with intellectual advancement. To-day a large majority of her people work with their hands and at labor which forbids the wearing of good clothes. It is probable that the education of the masses will show itself to some extent in improved methods and in the more extensive use of animals and machinery, but there must remain a large amount of work which requires daily contact with the soil. The rice crop grows in the mud and cannot be harvested by machinery; the fields, too, are so small that they cannot well be cultivated with the aid of animals. The farmers' boys and girls are now going to school and gradually adopting the European dress. Will they be content to return to the paddy fields when they have finished their education? Some of the young men pull 'rikishas in the daytime in order to earn money to attend school at night. Will their learning make them unwilling to do hard work? Or will they substitute the cab for the 'rikisha?

Japan faces the educational problem that confronts the civilized world, viz., how to put behind a trained mind an ideal which will make the educated citizen anxious to do service rather than to be waited upon. Tolstoy's solution of the problem is "bread labor," that is, physical toil sufficient to produce what one eats. This he believes will teach respect for labor and by dignifying it unite all parts of society in sympathetic co-operation. Has any better solution been proposed?

With a broader educational foundation Japan will find it necessary to extend the suffrage. At present the right to vote is determined by a strict property qualification, but there is already an urgent demand for the reduction of the tax qualification, and it will not be long before a large addition will be made to the voting population.

The most serious national problem with which Japan has to deal is that imposed upon her by the attempt to extend the sphere of her political influence to Formosa on the southwest and Korea on the northwest. The people of Formosa do not welcome Japanese sovereignty[89] and an army of some six or seven thousand is kept on that island to support Japanese authority.

But Korea presents a still more delicate and perplexing situation. For more than a thousand years a feud has existed between Japan and Korea and two attempts have been made by the former to invade the latter, the last about three hundred years ago. At that time a number of captives were carried back to Kagoshima where they, as before mentioned, introduced the art of making what has since been known as Satsuma ware. The fact that the descendants of these captives lived in a colony by themselves for three centuries without intermarrying with the Japanese is sufficient evidence of the feeling entertained toward them by their captors.

To aggravate the matter Japan has been engaged in two wars, first with China and then with Russia, over Korea, and it was also the cause of one civil war in Japan. Having driven China from Korea ten years ago and now having driven Russia out, she is undertaking to exercise a protectorate over the country. When it is remembered that Korea is separated from both Manchuria and Siberia by an imaginary line and that the Koreans themselves regard the Japanese as intruders, some estimate can be formed of Japan's task. In a future article on Korea I shall speak on this subject more at length, but the matter is referred to here because the experiment is as dangerous to Japan as it is to Korea.

Will Japan be able to accomplish what other nations have failed to do, viz., exercise a colonial power without abusing it and without impoverishing herself?

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Poor little Korea! One hardly knows whether to be amused or grieved, so strangely have comedy and tragedy been blended in her history.

Mr. Griffiths in his very comprehensive book bearing that title, calls Korea the "Hermit Nation," and the appellation was a fitting one until within a generation. Since that time she might be described as a bone of contention, for she has been the cause of several bloody quarrels.

The position of Korea on the map of Asia very much resembles Florida's position on the map of North America, and Japan's relative position is something like that which Cuba bears to Florida. Separated on the south from Japan by about a hundred miles of water and joining both China and Russia on the north, it is not strange that all three of these nations have looked upon her with covetous eyes and begrudged each other any advantage obtained. The surface of Korea is quite mountainous, the ranges and valleys extending for the most part from the northeast to the southwest. Until recently the country was inaccessible and few of the white race have penetrated the interior. A few years ago a railroad was built from Seoul thirty-five miles west to Chemulpo, the nearest seaport. Since then the Japanese have built a road from Seoul north to Pen Yang, and southeast to Fusan. The last line, which has been finished less than a year, is two hundred and seventy-five miles long and connects the Korean capital with the nearest seaport to Japan. This railroad is of such great military importance to Japan that she aided the building to the extent of guaranteeing six per cent interest on the investment for fifteen years, with the provision that the cost of the road should not exceed twenty-five million yen. The Korean government gave the right of way for the road and the free admission of material imported for its construction and equipment. The engines and cars are of American style and make, and the road is standard gauge. It is now so easy to pass through Korea in going from Japan to Pekin[91] that the tourist should not miss its strange and interesting sights, but the trip should be made before November. We took the train at Fusan and made the ride nearly all the way in daylight, thus having an opportunity to see both the country and the people. The road crosses three rivers and the water sheds which separate them, making the construction of the road extremely difficult. The mountains are bare, and we were informed that they had been denuded by the natives and the wood used for fuel. The Koreans sometimes blame the Japanese for the appearance of the country and attributed it to the invasion three hundred years ago; an intelligent son of Japan replied that as his country recovered from earthquake shocks within a few years, the Koreans should have been able to remove the traces of an invasion in less than three centuries.

The valleys are fertile but in tillage and in evidences of industry they do not approach the valleys of Japan. One misses the orchards, the trees, the vines and the flowers which are ever present in "The Land of the Rising Sun."

Rice is the principal crop in the south, while barley and wheat are more cultivated in the north. Beans and peas are also raised in large quantities and last year constituted the chief article of export. Rice, while often the largest export, fell below beans and peas that year and was closely followed by hides and ginseng. There are some gold mines, the export of this ore amounting to nearly fifty thousand dollars last year, but the country has been so isolated that its mineral wealth has not been exhaustively explored.

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The population of Korea is variously estimated at from eight to fifteen millions. The men are larger than the Japanese and somewhat lighter in color but not so alert. Like the Japanese they have rather a scanty beard, but it seems to be more fashionable for the older men to allow their chin whiskers to grow. In dress the Korean man is unique. He wears a long white coat of thin cotton reaching to the knees, with trousers generally of white, very full in the seat and tied around the ankles. The vest is of red, blue or green if he is not in mourning, but mourning seems to be a permanent occupation in Korea. It was explained to us that white is the color used for mourning and that the mourning period lasts three years. When one of the royal family dies, all of the people wear mourning for the full period, and as they have sometimes had three royal funerals within a decade, white came into general use as a matter of economy.

The hat ordinarily worn is made of horse hair and has a high crown, and being only about a third as large as our hats, it sits upon the top of the head without covering it. It has a narrow brim of the same material[93] and is tied on with strings under the chin. These hats are generally black, although different colors may be seen upon the street; sometimes an enormous straw hat is used for mourning.

The unmarried men wear the hair in one long braid like a Chinese pigtail, but when one marries he combs his hair to the top of his head and ties it in a stiff top knot which is visible through the gauze hat. The foot is encased in a sock, padded with cotton, and a canoe shaped shoe of grass, cloth, leather or wood.

The women, except those of the coolie class, are seldom seen on the street in the daytime, and the men are not allowed on the street at night, or were not until western ways began to invade the island. Even when going out the women wear over their heads a green cape with scarlet sleeves and draw it across the face in such a way that little more than the eyes can be seen. The streets of Seoul and of the towns through which we passed were full of men, many of them walking about in a leisurely way or standing in groups smoking long pipes. Mingled with them were coolies carrying immense packs on their backs or leading ponies, oxen or cows laden with hay, wood or fagots. We saw more idle men in two days in Korea than we saw in Japan in a month. While the coolies seem to be quite industrious and carry astonishing weights, there seems to be a deep-rooted contempt for labor—even among the middle classes, and a contractor told us that in the employing of the coolies it was necessary to pay them every day because a week's compensation would have to be spent before they would return to work. An incident will serve to illustrate the feeling in regard to labor of any kind. In making a purchase we wanted two things tied together with a string. We called the guide's attention to it; he handed the things to his attendant and the attendant handed them to the shopkeeper, who did the tying. We were also informed that the Koreans lack the power of organized co-operation. Each one works by himself and carries his burden on forked sticks strapped to his back. In walking he uses what seems like a staff, but its real purpose is that of a prop for his load when he stops to rest.

The shopkeepers of Korea have the oriental taste for bargaining to a marked degree and always ask a great deal more than they expect to receive, finding, apparently, intellectual recreation in haggling over the price. In making a few small purchases we were very much amused at the spirited discussions which took place between our guide and the merchants. Followed by a crowd of interested spectators, numbering from twenty to fifty, we moved from shop to shop. The vendor would[94] announce a price as if his was a one-price store. The guide would receive the announcement with absolute contempt and the wordy war would begin. The bystanders took sides and joined in the fray; the clerks and members of the storekeeper's family flocked to his aid, while the crowd elbowed each other to get nearer the scene of action. Usually the guide would start toward another store before an agreement could be reached, sometimes less than half of the original price was settled upon, and in the calm which followed the storm, everyone seemed satisfied. We heard of instances where one-eighth of the price asked was finally accepted, but either the merchants with whom we dealt were more reasonable or our guide yielded too soon.

The Korean houses are entirely different from those of Japan; they are not so high nor so large but are more warmly built. They are usually constructed of stone set in mud and have poorly thatched roofs of straw; occasionally tile is used. Often the earth supplies a floor except for the little sleeping rooms, which have floors of stone covered with oiled paper. These rooms are heated by flues under the floors which conduct the flame and smoke to a chimney which opens on the side of the house. Leaves, fagots, coarse grass and all sorts of trash are used for fuel and these stone floors, heated twice a day, keep the small rooms quite comfortable.

The people sit on the floor as in Japan, except that they sit cross-legged instead of sitting on the feet, and sleep on mats spread on the floor at night and stowed away during the day.

While in Seoul we were, through the courtesy of Rev. S. F. Moore, one of the missionaries, invited to the wedding of two Korean Christians and after the ceremony had a chance to inspect the house of the groom's father. It was quite neat and clean, but the houses generally as seen from the narrow streets are dirty and uninviting. One wonders where the men keep the long white coats of which they seem so proud, until he is informed that the wives wash and iron them at night while the lord of the household sleeps.

Speaking of the marriage, I must as a truthful chronicler record that the young man whom we saw married (they marry young in Korea and the marriages are arranged by the parents) had a pleasant face and that the bride was modest and comely. He wore a dark red, loose-fitting coat, a wide belt and a black gauze hat of indescribable shape. The girl wore a green silk waist which, just below the armpits, joined a[95]
[96] very full skirt of red. Her head was ornamented with two very large rolls of hair which, according to custom, were borrowed for the occasion. We were informed that the wedding clothes are often rented and that even the goose, which in the native ceremony the wife presents to the husband as a symbol of constancy, is obtained in the same way. As in this case the Christian ceremony was used, the couple did not pledge themselves according to the native practice by saying "Black is the hair that now crowns our heads, yet when it has become as white as the fibers of the onion root, we shall still be found faithful to each other," but as among the non-Christian Koreans the man is allowed to take a concubine into his home whenever he is able to support one, the pledge would seem to be a mere formality on his part.

Seoul, the capital and largest city, is surrounded by a substantial wall and entered by gates which until recently were shut at night even though the city long ago outgrew the walls. These gates remind one of the gates described in the Bible, and they are not lacking in the beggar who finds the gate a convenient place to make his plea to the passerby. Aside from two or three broad thoroughfares, the streets are narrow, crooked and filthy. The open sewers on each side are filled with refuse matter and reek with foul odors.

There is no general educational system in Korea, and the percentage of illiteracy is naturally large. The missionary schools are doing an excellent work and a few of the young men have been sent to China, Japan and America. During recent years there has been quite an awakening among the young men, and they are showing an increased desire to learn about western civilization. So great is this interest that a newly organized branch of the Young Men's Christian Association at Seoul has a membership of over five hundred, four-fifths of whom are not professing Christians but are drawn to the institution because it gives them a chance to study western problems and methods. Mr. Wanamaker, the merchant prince of Philadelphia, has just offered to supply the money necessary for a permanent Y. M. C. A. building in Seoul, and having addressed a meeting in the present crowded quarters, I can testify that a new hall is badly needed.

The Chinese characters are used in writing, but the Koreans have a spoken language which is quite different. There is no extensive literature that can be called Korean, although Dr. Allen, for many years American minister at Seoul, has published, in a volume entitled[97] "Korea: Facts and Fancies," a number of delightful folklore stories, which show an appreciation of the love story and a very clear recognition of the personal virtues as illustrated in daily life. Dr. Allen's book also contains an interesting chronology of the principal events, but it is significant of the change wrought by foreign influence that it only requires twelve pages to record the things worth mentioning from the beginning of the Christian era down to 1876, while eighty pages are devoted to the things that have transpired since.

In examining the pages devoted to the last century one is struck with the disinclination of the Korean government to accept the offers of intercourse made by the various nations of Europe since 1875, and with the number of missionaries who suffered for religion's sake prior to that date. Persecution, however, seems to have increased rather than diminished the zeal of the various denominations, and to-day Korea is regarded as one of the most promising of the missionary fields. While Confucianism has influenced Korea, Buddhism never gained such a foothold in this country as in China and Japan. There are no gorgeous temples here, and for five hundred years (and until recently) Buddhist priests were not allowed within the walls of Seoul. There are missionary stations throughout the country, and at Peng Yang there is a native congregation of fifteen hundred. At Seoul a modern hospital, built with money given by Mr. Severance, of Cleveland, Ohio, has been opened by Dr. Avison, where, besides care for the sick, medical training is furnished to natives who desire to fit themselves for this profession. I was assured by Dr. Avison and by missionaries that young Koreans, both men and women, learn quickly and are faithful assistants. The medical missionary, being in an excellent position to show his Christian spirit by helpful service, is doing much to aid in the propagation of our religion in the Orient. In this connection I might add that Dr. Allen went to Korea as a medical missionary and became the emperor's physician. This intimate relation gave our country a good standing when the doctor afterward became the American minister. These friendly relations are still maintained through present Minister Morgan.

The government of Korea is an absolute monarchy and has a reigning family which has held the throne for about five hundred years. All authority emanates from the emperor and is exercised through ministers, governors and subordinate officials, appointed by him. If one can trust the stories afloat, the government is as corrupt an organization as[98] can be found on earth. Just who is responsible is not clearly known, but that offices are sold and all sorts of extortion practiced there can scarcely be doubt. There is no spirit of patriotism such as is to be found in Japan, and why should there be when the government gives so little in return for the burdens which it imposes?

Changes in the cabinet are of frequent occurrence, there having been something like sixty within a year.

For a long time Chinese influence was paramount in Korea and the Chinese government had a resident minister in Seoul who was the confidential advisor of the royal family. But Chinese influence ended with Japan's victory in 1894; soon afterward Queen Min, the wife of the present emperor, was put to death and, the murder being charged to the Japanese, the emperor took refuge at the Russian legation. Now that Japan has driven Russia out, she is virtually in control of the country, although the nominal sovereignty of the emperor has not been interfered with. Just what form the Japanese protectorate will take has not yet been decided, or at least has not yet been announced. Marquis Ito is in Seoul now as the representative of his government conferring with the emperor and his ministry.

In the end the protectorate will be whatever Japan desires to have it, for neither Korea nor Russia nor China is in a position to question her decision. Besides building railroads through Korea, the Japanese have established banks and issued a currency for Korea in place of the copper cash generally used. The government, recognizing the inconvenience of a currency which had to be kept in huge boxes and paid out at the rate of a thousand or more to the dollar, had farmed out the right to coin nickels and these were soon counterfeited. The counterfeit nickels have been classified as, first, better than the originals; second, good imitations; third, poor imitations; and fourth, those that can only be passed on a dark night.

Japanese soldiers are to be seen everywhere and Japanese settlements are to be found in all the larger cities. The Koreans, as a rule, regard the new Japanese invasion with silent distrust and are in doubt whether the purpose of Japan is simply to protect herself from future danger at the hands of China and Russia, or whether she is expecting to colonize Korea with her own people. If Japan purifies the government and makes it honest; if she establishes schools and raises the intellectual standard of the people; if she revives the industries now fallen into[99]
[100] decay and introduces new ones; if, in other words, she exercises her power for the upbuilding of Korea and for the advancement of the Korean people, she may in time overcome the prejudice which centuries of hostility have created. But what nation has ever exercised power in this way? And how can Japan do it without developing an educated class which will finally challenge her authority? If she keeps the Koreans in ignorance and poverty, they will be sullen subjects; if she leads them to higher levels they will the more quickly demand their independence and be the better prepared to secure it. Which course will she pursue?[1]

[101]

The contrast between the China of antiquity—hoary with age—and the new China—just awakening into life—is so great as to suggest the treatment of the two periods in different articles. And if the contrast between China of yesterday and the China of to-day is great, what shall we say of the contrast between the Flowery Kingdom and our own country? The same stars shine overhead and the same laws of nature operate on the earth, but in mode of living, appearance, customs and habits of thought, the Chinese people could scarcely be more different from ours.

First, a word as to the land which they occupy; its very vastness impresses one, unless he has recently consulted his geography. While the eighteen provinces which constitute China proper have something less than two million square miles, yet the Chinese empire with its tributary states has an area of about five million three hundred thousand square miles, and extends over thirty degrees north and south and seventy degrees east and west. We hardly realize when we speak of China that her emperor holds sway over a territory nearly twice as large as the United States; that his decrees are law to a population estimated at from two hundred and fifty to four hundred millions; that her climate is like that of Russia in the north, while in the southern provinces her people live under a tropical sun; and that she has so many mountains and such mighty deserts that more than half of her population is crowded together upon a plain which contains but a little more than two hundred thousand square miles. Williams, in his work entitled "The Middle Kingdom," calls this district "the most densely settled of any part of the world of the same size," and estimates that upon this plain—less than three times the size of Nebraska—one hundred and seventy-seven millions of human beings dwell.

The harbors of China are hardly what one might expect on so extended a line of sea coast. While the harbor at Hong Kong is an admirable one—one of the best in the world—the one at Shanghai has no[102] hills to protect it, the one at Chefoo is open to the storms and the one at Taku does not deserve to be called a harbor at all. In leaving Shanghai we went an hour and a half by launch in order to reach a steamer of only six thousand tons; at Chefoo a still smaller ship was delayed a day because the lighters could not unload it in the wind, and at Taku, the seaport of Tientsin and Pekin, we spent a day on the bar waiting for ten feet of water.

The capital of the empire has until recently been so difficult of access that comparatively few tourists have visited it. The large ocean steamers stop at Shanghai and Hong Kong only, making it necessary for one desiring to visit Pekin to take a smaller boat and risk indefinite delays on account of wind and tide.

Since the completion of the railroad from Hankow to Pekin it is possible to accomplish the journey from Shanghai to Pekin in less time, and, in addition, enjoy the advantage of a trip inland. When the projected road is completed from Hankow to Canton, the tourist can land at Shanghai, take a river boat six hundred miles up the Yangste Kiang to Hankow, then go by rail to Pekin, about eight hundred miles north, then back through Hankow to Canton nearly as far south, from which point there are daily boats to Hong Kong. This trip, covering nearly a thousand miles of river travel and about fifteen hundred miles of railroad travel (not including the return trip from Pekin to Hankow) can be made in the time formerly spent in travel along the coast and furnishes an infinitely better opportunity for the study of the country and the people. As a matter of precaution I ought to add that Pekin is so far north that before the opening of the railroad it was extremely difficult to visit it after the first of December, and even now it is desirable that the trip should be made before the middle of November.

China is well watered; the largest river, the Yantse Kiang, which empties into the ocean at Shanghai, is three thousand miles long, drains more than half a million square miles. Seven hundred miles above its mouth carries a volume of water estimated at five hundred thousand cubic feet per second. It is one of the great rivers of the earth and is navigable for large vessels for more than a thousand miles.

The Yellow river, or, in Chinese, the Hwang Ho, drains a basin almost as large and is nearly as long, but does not carry so large a volume of water. This is the river whose overflows have been so disastrous as to earn for it the name of "The Great Sorrow." This river carries down so much deposit that within recent times it has choked its original outlet and formed a new channel, entering the ocean some[103]
[104] three hundred miles farther north. At that time thousands of villages were swept away and the loss of life was estimated at several millions. The current of the Yellow river is so shifting, the sandbars so numerous and the volume of water so changeable that the river is practically useless for navigation.

Besides these, there are a number of rivers of less importance and tributaries of these two large rivers, which only seem small by comparison.

As if inspired by the numerous and extensive natural waterways, the Chinese people centuries ago connected the great water systems by an immense canal, which with the streams utilized by it, gave water communication between Pekin and Canton. This canal, sometimes known as the Transit river, is nearly twice as long as the Erie canal and is not only the greatest work of its kind in Asia, but at the time of its construction was the greatest in the world.

Before speaking of the people, a word should be said in regard to the great wall. It extends from the ocean westward along the northern boundary of China proper for a distance of about fifteen hundred miles, climbing in its tortuous course hills and mountains, one more than five thousand feet high. It is about twenty-five feet thick at the base and fifteen at the top and varies from fifteen to thirty feet in height. It is made of earth with a shell of stone or large brick to hold the earth in place. The watch towers, built at intervals along the line, add to its imposing appearance and make it an object of historic interest, although a large part of the wall has fallen into decay and in some places only a ridge of dirt remains. This wall was constructed about two hundred years before the Christian era as a protection against the hostile tribes of the north, and for many centuries it answered its purpose, although to-day it only suggests a tremendous waste of labor.

But the great wall, imposing as it is because of its length, is inferior in height, thickness and construction to some of the city walls. The wall of the city of Pekin, for instance, is about sixty feet high and forty feet wide at its base, and is kept in excellent repair. The wall encloses what is known as the Tartar city and is nearly four miles square. Huge watch towers rise above each gate, and to give still greater security, the gates open into an enclosed square. While the walls of the city of Pekin are the most substantial in the empire, the walls of Nanking, the former capital, enclose nearly four times as much ground. There was a double object in making the walls of the city so extensive. First, to provide for future growth; and, second,[105]
[106] to enable the people to withstand a longer siege. How well the second purpose was served is shown by the fact that during the Taiping rebellion the city of Nanking was besieged for thirteen years. Just outside the walls of the city may still be seen the earthworks thrown up by the imperial army, which sometimes numbered thirty-five thousand.

But it must not be understood that the capital cities were the only ones protected by walls. On the contrary, all the cities are walled; one sees fifteen or twenty of these walled cities on the railroad from Pekin to Hankow and a number of others on the ride down the river to Shanghai.

The agricultural population, instead of occupying individual farms, as in America, is gathered into little villages, each home being enclosed in its own wall. During the summer the people swarm out from the cities and villages and cultivate their little tracts of land with the most primitive tools, carrying the farm products back to their homes on wheelbarrows or in baskets balanced on poles. In the north of China the camel is used for long distance travel, and in the south we saw the water buffalo drawing the plow, but in China less than anywhere else we have been, has man supplemented his strength by the strength of domestic animals.

In the cities the streets are so narrow that travel by ordinary vehicles is impossible. In Pekin there are a few wide streets leading from the gates through the city, and on these a peculiar heavy-wheeled, springless cart is used, but most of the streets are more like alleys in which two 'rikishas can hardly pass. We did not see a full sized horse in the capital city. Some ponies have been brought down from Manchuria (Manchuria is regarded as the personal property of the imperial family and there is a royal monopoly in ponies) but the most popular saddle animal is the patient donkey. It looks ludicrous to see a fat Chinaman perched upon the rump of one of these tiny beasts, but there seems to be entire harmony between the two and the donkey trudges along with little thought of change.

In Canton the streets are not wide enough for the 'rikisha, and both the pony and the donkey are conspicuous by their absence. The sedan chair, borne by coolies, was the only conveyance we saw in a day's tour of the city, and it required some engineering to make any headway with it when two parties met.

Although the business buildings are seldom more than two stories high (the residences are usually only one story), the streets are so narrow and so filled with signs and advertising banners that the sun[107]
[108] can scarcely find its way to the pavement. The stores are narrow little stalls with the entire front open to the street. Often there is a little shrine outside the door where incense is burned, and innumerable gods of wood, brass and stone are to be seen.

While in their style of dress and in their institutions the Chinese are much the same throughout the empire, they differ considerably in size and color according to the latitude, and in features according to race history. In the north the people are lighter and larger than in the south, while the men and women of Manchuria have coarser and stronger faces than the Chinese. The people in the north seem to be more vigorous and warlike and less artistic than the people of the south.

The shaved forehead and the queue were prescribed by the Manchurian rulers two hundred and fifty years ago as a sign of subjection, but they are now a source of pride, and no greater humiliation can be inflicted upon one than to cut off his queue. In the northern provinces the men, women and children wear padded clothes, generally of dark blue cotton. The breeches of the men are tied at the ankles and the long, narrow coat reaches almost to the feet. In China the women also wear trousers, but they are more like the American article and the coat worn by[109] the women is considerably shorter than that worn by the men. China is a great place for furs, and the right to wear sable is conferred as a mark of distinction upon the higher officials.

The Manchu women and the Chinese women differ materially. The Manchus, whose ancestors came from Manchuria, still retain the customs peculiar to their section. The hair is stretched over a broad, winglike frame and three hours are required for its arrangement. Flowers, natural and artificial, and ornaments made of feathers, beads and tinsel are profusely used in hair decoration. The Manchu women, except the widows, employ paint and powder with a boldness which would put to shame the most inveterate user of cosmetics in America. In the painting here there is no suggestion of a delicate glow of health; it is a generous application of bright red in two streaks, running from above the eyes to the corners of the mouth. The rest of the face is whitened with rice powder, which does not harmonize with the yellow skin of the neck.

But if the Manchu women show more vanity in the treatment of the face, they at least do not imitate the Chinese women in the binding of the feet, though by wearing skirts and a shoe resting on a block, shaped like a French heel, the size of the foot is concealed.

Foot-binding is probably the strangest form that human pride has ever taken, and it is hard to believe that Chinese women from time immemorial have endured the agonies of foot-binding and forced it upon their daughters. It is not known certainly how the custom originated. One tradition is that it began with a club-footed queen; another that it was designed to distinguish the upper class women from the coolies; and a third tradition has it that it was a scheme devised by the men for keeping the women at home. But whatever causes may have led to[110]
[111] the inauguration of the custom, it has become so firmly established that a prominent Chinaman told me that being opposed to foot-binding, he had, when a young man, tried to find a wife with natural feet but was not able to do so. He has in recent years persuaded his wife to unbind her feet and has kept his daughters from undergoing the ordeal.

The process, as described by a physician and as shown in a photograph and model which I secured, is as follows: At the age of five or six the little girl's feet are tightly bandaged; the second, third, fourth and fifth toes being gradually brought back under the sole of the foot; the heel is then drawn forward under the instep and the natural growth of the foot entirely arrested. The medical missionaries report instances in which the foot has rotted away because of lack of circulation. On one of the boats we met an intelligent Chinese merchant who, after condemning the practice of foot-binding and telling us that, in opposition to his wife's wishes and in opposition to the girl herself, he had saved one daughter from foot-binding, compared this custom to that of lacing, affirming that the latter was much more injurious. He also ventured to suggest that Chinese women do not expose their health and their shoulders in decollete gowns, but perceiving that he had discovered a weak spot in our own social armor, I hurriedly changed the subject. But I must reserve for another article the discussion of other characteristics.

[112]

In the first article on China, reference was made to some of the characteristics of the Chinese, but the subject was not exhausted—in fact, it would require several articles to exhaust this subject, and attention can only be given to those traits or customs which are in most violent contrast with our own.

Chinese society is patriarchal in its organization, the family being the unit and the father the head of the family. The Chinese sages present filial piety and fraternal submission as the root of all benevolent action. The children are subject to the parents as long as the parents live, and the younger sons are subject to the eldest. The four relations which are continually discussed by the philosophers are: First, the relation between the king and his ministers; second, between the father and his sons; third, between the elder brother and the younger brothers; fourth, between the individual and his fellows, but the fourth relation receives the least consideration.

Marriages are arranged by the parents, and the children must be content with the selection made. When the wife is taken to the home of the husband, she becomes a member of his family and subject to her mother-in-law, if the husband's mother is still alive. As other sons are married their wives are brought in and they are expected to live peaceably together—an expectation which is not always fully realized. As law and custom permit the system of concubinage, it is not strange that the home is often the scene of contention rather than the center of felicity.

As the duty of sacrificing to ancestors falls upon the son, the advent of a boy is the signal for rejoicing, while the birth of a girl is not considered a good omen. So unpopular was the female baby that in some provinces many of them were formerly put to death, but child-murder is now on the decrease.

[113]

No one can visit China without becoming acquainted with a peculiarly oriental phrase called "losing face." One of the first newspapers that I picked up in China described the attempted suicide of a man who complained that he had "lost his face" because a magistrate refused to commence a prosecution on his complaint. In China there is a constant effort to keep up appearances, and when this is no longer possible, the unfortunate one feels that he can not look anyone else in the face. Chinese life is saturated with this "face" doctrine; it percolates through their disputes and oozes out through the pores of their diplomacy. Justice is of less importance in the deciding of a controversy than the saving of the parties from the loss of "face." There are in each community "peace-talkers" who make a business of so adjusting disputes that neither party will seem to be in the wrong.

In dealing with China this national characteristic must be borne in mind, and it is to be regretted that foreign nations have in their negotiations sometimes imitated China instead of setting her a better example. One constantly meets over here with the theory that the foreigner must conform to the methods of the Orient, but this is always advanced as an excuse for following a bad custom. It is impossible to convince China that our ideal is a better one than hers unless that ideal is embodied in action. When our country admitted that the indemnity collected from Japan after the Shimonoseki affair was excessive, and returned it, she made a deep impression upon the Japanese. It was several times referred to by speakers during our recent visit to Japan as an evidence of our country's desire to do justice to other nations. It was just as honorable for a nation to acknowledge an error as it is for an individual to do so, and our nation has an opportunity to admit another excessive demand and return to China a part of the indemnity collected at the close of the Boxer trouble.

No nation has ever given more emphasis to ceremony than does China. Confucius places propriety among the cardinal virtues, and the doctrine has been elaborated until the whole life is fettered by formality. Each rising generation is drilled in the performance of certain rites required by approved etiquette, and it would be humiliating for one to have to confess that he did not know the proper thing to do and the proper way to do it. Even sincerity is considered much less important, and both Confucius and Mencius set demoralizing examples in placing the latter above the former. In the Analects, an instance is given where one, Joo Pei, wished to see Confucius, but the latter refused to see him "on the ground of being sick." When the bearer of the message had left, Confucius "took his harpsicord,[114] and sang to it, in order that Pei might hear him." It is related of Mencius that he was about to go to court to see the king when he received a message from the king saying that the latter "was wishing to call on Mencius but was detained by a cold." Mencius replied, "Unfortunately, I am unwell and unable to go to court," but the next day he went out and paid a visit of condolence to another family. While he was absent from the house the king's messenger called with a physician, whereupon the representative of Mencius explained that he was sick the day before, but that being a little better he had hastened to court. It was then necessary to send out several men to intercept Mencius and get him to the king's house. All of this subterfuge was resorted to in order to get the king to call upon Mencius first.

The kowtow is still a part of the ceremonial greeting. If two officials are riding and meet, they dismount and bow their heads to the ground. In the schools the students kowtow before a Confucian tablet twice each month. When we visited the government school at Shanghai we noticed mats upon the floor of the otherwise empty assembly hall, and upon inquiry learned that at seven the next morning the students would perform the usual Confucian rites. These consist of a series of kowtows. At a given signal the students kneel on the mats and bow three times toward the tablet, their heads each[115] time touching the floor; they then rise and after a short interval kneel again at a signal and bow three times more. This ceremony is again repeated, making nine bows in all. Then they kneel and bow three times to the professors; after saluting the professors each student bows once to the student next to him and the meeting adjourns. We thought it would be interesting to witness this service in honor of one who has received more formal reverence than any other mortal, and arising before it was light, we made the journey to the college, which is distant an hour's ride from the hotel. When we arrived we found that for some reason which we could not ascertain, the ceremony would not be performed. Whether the postponement was due to objection to the presence of foreigners (visitors had been present on former occasions) or to some other cause, was left in mystery.

Our morning ride, however, answered one purpose; as the road ran some distance by the side of a little stream, it enabled us to see something of houseboat life. Hundreds of little boats line the stream, and in their diminutive mat-covered cabins were housed thousands of natives, many of whom are born, live and die in these unstable homes. As they were preparing the morning meal we had a chance to confirm the stories regarding their want of cleanliness. It was not an uncommon thing to see a woman washing rice in the muddy water and a few feet away, another woman throwing refuse matter into the stream, or a man performing his morning ablutions. At Canton one has a still larger opportunity to observe houseboat life where the Pearl river furnishes the water supply and at the same time an open sewer for a floating population of many thousands.

The contrast between the bath-loving Japanese and the dirty, complacent Chinese laborer is very marked and this contrast is also noticeable in the streets. The sights and smells that greet the senses along the narrow streets of a native city are not soon forgotten by one who travels through China, and one's ideas of modesty, too, are sadly wrenched.

But whatever may be said of the habits of the lower class Chinese, they are an industrious and patient people. After watching them work and observing the conditions under which they live, one can scarcely begrudge them whatever comfort they can find in the dreams of Heaven which they draw from their opium pipes. And speaking of opium, one is restrained from speaking too harshly of the habit by a recollection of the fact that the opium trade was forced upon the "Heathen Chinee" by a great Christian nation.

[116]

The Chinese have their amusements, one of which is the theatre. We attended one theatre in Pekin and found the room crowded with men. It was a commodious hall with a gallery, but the stage was not relatively so large as in Japan. The acting reminded us more of the American stage than did the Japanese, but the scenery was exceedingly scanty. The audience expressed itself in approval or disapproval with a good deal of freedom.

We found a sport in China which we have not heard of elsewhere, viz., quail fighting. These little birds are matched against each other as fighting cocks are in the Spanish countries. One American told us of a fight between cockroaches. These combats, as well as those between the quails, give an opportunity for betting—a vice which prevails in the Orient as well as in the Occident.

The Chinese have a bird contest which involves neither cruelty nor bloodshed, although the element of gambling is also present in it. I refer to the singing matches between larks. The Chinese are very fond of birds and one cannot go upon the street without seeing men carrying bird cages. The birds are aired much as pet dogs are exercised in our country. The favorite singing bird is the lark, and these are entered by their owners in contests, considerable sums often being placed upon a bird. The award is made by the birds themselves, one after another confessing defeat until but one songster is left upon his perch. The winner is quite exultant, while the others show as much humiliation as a Chinaman who has "lost his face." The defeated birds will not sing again for months.

In another article I have referred to the superstitions so widespread in China. There is one form of superstition which has interfered with both religion and commerce. The natives have for centuries been the victims of sorcerers and fortune tellers who, professing a knowledge of terrestrial and celestial forces, style themselves "Fungshui" doctors and make a living by selecting lucky burial sites, foretelling the future, etc. There are certain spirits which are supposed to preside over certain places, and any change in the conformation of the ground is thought to anger the spirits. A railroad cut or fill is sometimes objected to for this reason, and a church spire is, in the opinion of the superstitious, liable to endanger the peace and safety of a community. However, commerce is extending in spite of the "spirits" and the Christian religion is gradually making headway against superstition.

At Pekin I attended a morning service at the Methodist church where some six hundred Chinese men and women listened to a sermon[117] in their own language delivered by an American missionary. On Thanksgiving day we ate dinner at the Presbyterian Mission, and during our travels through China met a number of ministers, physicians and teachers. They all testified to the stimulus given to the spread of religion by the fidelity shown by the Chinese Christians during the Boxer troubles. At Nanking we visited a school conducted by the Disciples or Christian Church, and at Shanghai, a school supported by the Episcopalian Church of America. There is also at Shanghai a college, the main purpose of which is to bring the white and yellow races into closer harmony. Prof. Isaac T. Headland of the Methodist University at Pekin has published a volume entitled "Chinese Heroes," in which he gives a number of instances of consecrated devotion on the part of the Chinese to the Christian faith, and why should not China be a promising mission field? Buddhism has here done its perfect work and can not reasonably ask for a further trial; the philosophy of the sages has also been shown impotent for the harmonious development of the three-fold man. China[118] has followed an ideal and followed it with a diligence rarely exhibited, but that ideal has been weighed in the balance and found wanting. It is often said in defense of Confucianism that its founder gave to his disciples the golden rule, stated in its negative form, but too little emphasis has been given to the difference between the doctrine of Confucius, "Do not unto others as you would not have others do unto you," and, the doctrine of the Nazarene, "Whatsoever ye would that men should do to you, do ye even so to them." There is a world of difference between negative harmlessness and positive helpfulness, and Christianity could well afford to rest its case against Confucianism on the comparison of these two doctrines.

In the Analects of Confucius the philosopher is asked, "Is there one word which may serve as a rule of practice for all one's life?" He was answered, "Is not reciprocity such a word?" Here we have the doctrine of selfishness as plausibly presented as it will ever be again. Life is described as a balancing of favors—a nice calculation of good done and good received. There is no suggestion here of a heart overflowing with love, no intimation of a blessedness to be found in giving.

At another time someone asked Confucius, "What do you say concerning the principle that injury should be recompensed with kindness?" He replied, "With what then will you recompense kindness? Recompense injury with justice and recompense kindness with kindness." In reply to another question, he goes so far as to charge that one "who returns good for evil, is a man that is careful of his person." How different these precepts are from those of the Sermon on the Mount! Christians are accused of failure to live up to the high ideal presented by Jesus, and the accusation is just, and yet, although the Christian nations fall far short of the measure which they themselves recognize, although professing Christians reflect but imperfectly the rays which fall upon them from the Sun of Righteousness, they are leading the world in all that is ennobling and uplifting, and China gives silent recognition to the superiority of the western ideal in every reform which she undertakes.

[119]

Chinese education has been very much overestimated. The literati have boasted of the antiquity of the government and educational system, the invention of the compass, the printing press and of gunpowder, and the western world has been inclined to concede their claims, but these claims will not bear investigation. The government is ancient, but it is also antiquated. The emperor exercises a power as unlimited as that of the czar and is as inaccessible to his subjects. The ruling family seized the throne two and a half centuries ago and has retained power because the people have learned to submit to almost anything. The laws have not only been arbitrary, but they have been cruel; the officials have not only been appointed without consulting the governed, but they have been shamelessly corrupt.

When Confucius and Mencius taught, they complained of the degeneracy of the government, and in more than twenty centuries that have elapsed since those days, there has been no marked improvement. Of course there have been pure and patriotic men in high places occasionally, but the government showed neither perfection then nor improvement afterwards—until within the last few years.

What if the compass was known to the Chinese before it was to Europe? They made little use of it compared with the use to which it was put by the Portuguese, the Spaniards, the Dutch and other Europeans.

They invented gunpowder, and yet they equipped their soldiers with bows and arrows down to the present generation.

They invented the printing press, and yet until recently they had scarcely any newspapers and but few books. I shall speak in another article of the improvement in this direction, but as an evidence of the little use made of the printing press even now, I record the fact that in a four days' ride (at present the train runs only in the daytime) from the capital of the empire to Hankow, through a densely populated section, we did not see a man reading a paper or hear the voice of a newsboy.

[120]

Equally without justification is the boast of great learning among the people. They have had no educational system and their children have had to rely upon private schools, a few families getting together and hiring a teacher. Even then the main purpose of their higher education was to obtain a government position. As only a very limited number could possibly be selected at the competitive examinations held by the government, there was small incentive to study and the written language, with two hundred and fourteen radicals and twelve hundred different characters, was enough to discourage even the ambitious. A Chinese official informed me that not more than one man in a hundred could write a letter and that not more than one in ten could understand a letter when read to him.

The object of the schools, such as they had, was to cultivate the memory and to teach the pupils to write essays expounding the doctrines of the Chinese sages. All of the schools used the same text book, the primer in universal use having been prepared over eight hundred years ago. Education was limited in the number who received it and limited in the amount provided, and the course of instruction was fossilized. None of the students were taught anything about the outside world and but few of the people were students. It is sufficient evidence of the absolute failure of their educational system to compare this great empire, containing approximately one-fourth of the population of the globe, with even the smaller states of Europe in the production of scientists, scholars and poets. China has had diplomats and astute statesmen, but these have been developed in the school of experience rather than in halls of learning. Considering the educational opportunities furnished, it is astonishing that she has produced any great men at all.

China has her religions and they have doubtless exerted a moulding influence upon the people, but the influence has not been an unmixed good. Take, for instance, ancestor worship; it contains a germ of good, in that it teaches respect and care for parents, but the spirit has been lost in the observance of the letter until the welfare of the living is neglected, that senseless sacrifices may be made to the dead. At Canton we visited a place called "The Place of the Dead." It is connected with a Buddhist temple and is just outside the city wall. There are some four hundred rooms in the group of buildings and nearly every room contains a coffin. Here the well-to-do deposit the body of an ancestor and keep incense burning as long as they can afford to pay for it. Rent must be paid for the rooms; the light must be kept bright; food and drink must be offered to the[121] departed each day and the incense must be paid for. As someone has remarked, it costs more to care for a dead ancestor than a live one. We saw one coffin that had cost three thousand dollars; it had been in the building for sixteen years and had been moved from one apartment to another, a cheaper one being chosen each time as the resources of the family declined. In some cases the families have become so poor that they can neither pay rent nor buy a burying plot.

There is also at Canton an ancestral hall where for a specified sum the name of an ancestor may be inscribed on a little wooden tablet; incense is also burned here, too. Foreign residents relate instances where servants have spent three years' income in burying a parent, the money being borrowed and gradually repaid from the earnings. Besides the first cost of burial, there must be frequent pilgrimages to the grave. It is within the bounds of truth to say that the money expended in elaborate funerals, in sacrifices to the dead, and in periodical pilgrimages to tombs would have gone far toward educating and enlightening each rising generation—and who will say that respect for the dead can better be shown by formal ceremonies than by a proper regard for the welfare of the descendants?

The tombs of the royal family are always objects of interest to the tourist. The most famous of these tombs are north of Pekin and so near to the great wall that they are usually visited at the same time, three or four days being required for the trip. There are other tombs of less renown still nearer to Pekin, while the tomb of the first emperor of the Ming dynasty is just outside the walls of Nanking. Some of these tombs are mere masses of masonry now, but all were once richly carved. The avenues leading up to these tombs are lined with large stone figures of men and animals. These are arranged in pairs, one on each side of the road—two huge warriors, two priests, two elephants standing, two elephants kneeling, two camels standing and two kneeling, two horses standing and two kneeling, and lions, bears and other animals in like positions. These figures are put near the tomb that the ruler may be supplied with the things needful for his happiness in the spirit world. And, speaking of tombs, the worship of ancestors is destined to make China a vast graveyard, if, as now, graves cannot be disturbed. It will be remembered that the Chinese government cautioned the Russians and Japanese not to trespass upon the graveyards at Mukden, where a number of Manchu emperors are buried. The graves of the masses are as securely regarded, although distinguished merely by a mound. In the neighborhood of the large cities the cemeteries cover many square miles, and as they are constantly[122] added to and never diminished, they occupy an ever increasing area. In the agricultural districts the burying grounds are scattered through the fields, each family having its own plot. Sometimes when the family has died out, the mound is neglected and the coffin is exposed. At Shanghai and at Nanking we saw a number of coffins in the fields which had never been covered.

The temples of China are interesting, but are generally in a state of decay. The Confucian temple at Pekin is visited once a year when sacrifices are made to China's supreme sage. The court of the temple is filled with gnarled and knotted cedars of great age, in which a colony of crows was chanting a requiem when we were there. There are also in the court numerous tablets of marble, each resting on the back of a stone turtle and bearing inscriptions; there are other tablets bearing quotations from the writings of Confucius.

At Canton our guide took us to the temple of the five hundred gods. They represent Buddhistic saints, are life size and each has an incense urn before him. One of the gods has a very long arm, he being the one who puts the moon up at nights; another represents a saint who cut open his breast and exposed an image of Buddha to prove his fidelity to the faith.

(Our guide at Canton was Ah Cum, who had conducted travelers through the city for more than forty years and has brought up his sons to the same profession. I mention his name for the benefit of any readers of these lines who may chance to visit, as every tourist should, this most Chinese of Chinese cities.)

There is in the vicinity of Pekin a temple with several thousand images of Buddha, but they are small and made of clay, the original bronze images having been carried away by the foreign troops during the Boxer troubles.

Close to the walls of the city of Pekin stands what is called the Yellow Temple, a rare work of art. The figures representing incidents in the life of Buddha are very skillfully carved and one can not help feeling indignation at the vandalism of the foreign soldiers who, during the Boxer troubles, defaced this ancient monument. By far the most impressive and elaborate religious structure in China is the "Altar of Heaven," not far from the city of Pekin. It was built under the Ming dynasty five hundred years ago and is still visited twice each year by the emperor, who here offers sacrifices to heaven. The sacrificial altar is built entirely of white marble. It is a triple circular terrace, the base being a little more than two hundred feet in diameter, the middle terrace one hundred and fifty feet and the top terrace[123]
[124] nearly a hundred feet, each terrace being enclosed by a beautifully carved balustrade. It stands about eighteen feet high, and the emperor ascending to it alone, kneels at midnight and, as the representative of the whole people, makes his offering to heaven. A bullock without a blemish is used as the offering on these occasions. In architecture the altar reminds one of the Greek structures, while some of the features of the ceremony recall the rites of the Israelites as described in the Old Testament.

Near to this altar is a pagoda, standing upon another triple, but smaller, marble terrace; it is popularly known as the "Temple of Heaven." Here on the first day of the Chinese year the emperor offers his supplications to heaven for a blessing upon the year. This is the most graceful and symmetrical pagoda in the empire, if not in the Orient, and no one who visits the capital should fail to see it. Both the altar and the temple are surrounded by a high wall, and the enclosed court is shaded by veteran cedars.

While Buddhism has been regarded as the religion of China, Taoism has also influenced the thought of the nation. It teaches the existence of spirits but has degenerated into superstition and the attempted conciliation of evil spirits. For instance, before each official residence and before many private residences will be found a wall, higher and wider than the front door, the purpose of which is to keep out the evil spirits, which are supposed to travel only in a straight line. When a building is to be made more than two stories high, bunches of leaves are often tied to the top of the poles used for scaffolding: this is done to deceive the evil spirits and make them believe that it is a forest instead of a building, they being supposed to be hostile to high buildings. After the roof is on, however, the building is safe, but the ridge pole must curve up at the ends to keep the spirits from descending. Boys are very much at a premium in China, because the duty of guarding the graves devolves upon the oldest son. If a man loses a boy or two, he sometimes dresses the next boy like a girl in order to deceive the spirits, for a girl is, or at least used to be, beneath the notice of even evil spirits. A very intelligent Chinaman explained the disinclination of the ordinary Chinaman to rescue a drowning man on the ground that if the evil spirits were trying to drown the man, they would resent and punish any attempt to save him.

But more potent than either Buddhism or Taoism has been the influence of Confucius and his commentators. This great philosopher was born 551 B. C., and Mencius, his greatest disciple, nearly two[125] hundred years later. The moral principles discussed by them were not presented as original conceptions but rather urged as the principles of previous emperors whose lives were regarded as ideal. In another article, in the discussion of China's awakening, I shall speak of the ethical teachings of Confucius, but it is worth while to note at this time that his utterances with regard to government fall far short of the generally accepted doctrines of to-day. While he insisted that rulers owed certain duties to their subjects, and were good or bad in proportion as they set an example of virtue and governed wisely, he did not intimate that the people have either the right to, or the capacity for, self-government. His doctrines support the idea that classes are necessary, the "superior" people governing and teaching, the rest doing the manual labor.

Confucius taught that those who were not in office need not concern themselves about the administration of the government—a doctrine which paralyzed the patriotism of the masses and invited abuses on the part of the officials.

The system by which officials were chosen was also calculated to breed selfishness and indifference to the public weal, as well as to impede progress. The course of instruction, as before stated, contemplated merely the memorizing of the Chinese classics composed of the sayings of the sages, poetry and Chinese history.

The aspirants for honors were not required to think for themselves, to understand the problems of their generation or to know anything of the science of government. To compose a good essay upon what Confucius said, upon what Mencius thought, or upon what Shun or Wan[126] or Woo did was sufficient. This naturally chained each generation to the past and locked the door to advancement.

The successful candidate felt that his appointment was due to his own merit and that he was under no obligation to anyone except the members of his family who had furnished the money necessary to enable him to take the various examinations. Neither the securing of the office nor the retaining of it rested upon his ability to devise wise policies or upon his interest in the people at large. The emperor with unlimited power was above him, and the people with unlimited patience were below him.

In later years the examinations have sometimes become a farce, and rank has been offered to the highest bidder, bidding being encouraged by an intimation that this might be the last chance. But even when honestly conducted, the civil service system of China was not calculated to develop the official or to secure a good, wise and progressive government.

[127]

In what I have said of the Chinese government, system of education, religion and superstitions, I have referred to the nation as it has been for some twenty centuries—chained to tradition, stagnant, asleep. Society was stratified; those in power seemed to have no higher aspiration than to live upon the labor of the masses, and the masses seemed to entertain no thought of emancipation. The life of the people was occupied with ceremony, but there was no genuine fellowship or sympathetic connection between them, outside of the family tie, and even the family was likely to be a storm center because of the conflicting interests collected under one roof. Education was monopolized by a comparatively few, and there was no breadth to such instruction as was given. Superstition took the place of religion and the placating of the spirits of the deceased outweighed the nurture and development of those still on earth.

But a change is taking place in China such as has revolutionized Japan within the last half century. The sleeping giantess, whose drowsy eyes have so long been shut to the rays of the morning sun, is showing unmistakable signs of an awakening. There was a vitality among her people which even two thousand years of political apathy could not exhaust—a sturdiness which centuries of poverty and superstition could not entirely destroy. Increasing contact with Europe and America is having its influence, and the example of Japan is even more potent, for the people of Japan are not only neighbors, but are more like them in color and race characteristics. Let me note some of the evidences of this change.

The government, so long an absolute despotism, is about to become a constitutional monarchy. In 1898 the emperor, under the influence of some radical reformers, prepared a program almost revolutionary in its character. Recognizing that his aunt, the dowager empress, would oppose him, he prepared to put her under guard while the change was being made, but the old lady, learning of his plan, promptly took[128] him in hand and made him a prisoner in his own palace. Since that time she has been the unquestioned ruler of the empire, the nominal emperor affixing his signature to the papers which she prepares. But so rapidly has the situation developed that she is now instituting the very reforms for the suggestion of which she so recently imprisoned her nephew. A commission of prominent officials is now abroad, some in Europe, some in America, studying the constitutions and governmental institutions of other countries. What a concession, when we remember the self-sufficiency of China, the characterization of surrounding nations as "rude tribes" and the use of the term "barbarians" to designate even those with whom she made treaties!

It is reported that the dowager-empress recently called her councilors together and asked how long it would take to establish a constitutional government. When told that it would probably require twelve or fifteen years, she replied that it must be done sooner than that as she could not hope to live much longer, and wanted it in operation before she died. Whether she appreciates the full importance of the change may be doubted, but the fact that the great nations, with the exception of Russia, have constitutions, has doubtless made its impression upon her; and Russia's defeat at the hands of the Japanese, coupled with present internal disturbances in the czar's domain, contains its lesson.

As early as 1901, a commission was appointed to examine and report on all proposed measures affecting the organization and administration of the government, and in 1904 a general assembly of the ministers of the principal boards was provided for. While these newly created bodies have no legislative power, they indicate the trend toward a more popular government. The constitution, when adopted, as it ultimately will be, will inaugurate a parliamentary system. There is, therefore, a distinct advance along governmental lines, and this in itself means much for China and for the outside world.

The criminal code is also being revised. The Hon. Wu Ting Fang, former minister to the United States and now vice-president of the board of foreign affairs, has been made a member of the board of punishments. He and Shen Chia Pen, the vice-president of the board of punishments, have by imperial decree been intrusted with the revision and codifying of the laws of China. They have established a bureau with a staff of secretaries and translators and have spent two years in the examination of the civil and criminal codes of the different countries in order to select laws which are applicable to the conditions existing in China. Ex-Minister Wu has taken a deep[129]
[130] interest in this subject and kindly furnished me with the following list of reforms to which the imperial sanction has been secured:

1. Ling Chi, slow death by slicing to pieces, has been abolished. It was the punishment formerly prescribed for one found guilty of paricide, high treason, wilful murder of husband (the murder of husband by wife was according to Chinese law a much graver offense than the murder of wife by husband).

2. The heads of criminals were formerly exposed to the public after execution. This has also been abolished.

3. The beheading of a corpse of a criminal who died before execution is no longer permitted.

4. According to the old law, parents, relatives and friends of one convicted of serious crimes were subject to punishment; now the punishment is confined to the guilty party. (While the practice of including innocent relatives in the sentence seems barbarous in the extreme, it was, after all, not so different in principle from the practice of the[131] western nations which in times of war inflict punishment indiscriminately upon innocent and guilty alike.)

5. The branding of criminals has been abandoned.

6. Corporal punishment of criminals is also abolished.

7. The torturing of accused persons during trial, except where the accused is charged with murder, and where the evidence of guilt is clear, has also been abolished. According to the Chinese law a person convicted of murder cannot be put to death until he confesses, and torture has been retained in a case of this kind as a means of compelling confession when the guilt has been otherwise established, but Mr. Wu expresses the hope that torture in such cases will be abolished in the near future.

The revision commission has also succeeded in obtaining an imperial decree ordering the construction of more modern prisons, requiring the inspection of prisoners and compelling humane treatment. Formerly relief from cruel treatment could only be secured by paying the official in charge.

The commission is now working upon a code of procedure and intends among other things the recommendation of a system of trial by jury, the admission of lawyers to practice in the courts and the relieving of prisoners and witnesses from the humiliating practice of kneeling in court.

In order to secure competent judges and lawyers for the carrying out of the new code, the commission has obtained the sanction of the government for the establishment of a law school at Pekin (the site has already been purchased), and the high schools and colleges of the various provinces have been instructed to add law to the curriculum of their studies.

Minister Wu called attention to other reforms which have been introduced into China within the last few years, among which may be mentioned the construction of railways, the establishment of a government board of commerce, the formation of a police force, municipal and provincial, the promulgation of incorporation laws and the establishment of mints.

At first the railroads were built by concessions issued to foreign companies, but because of the constant difficulties which grew out of such concessions, there is a growing sentiment in favor of government railroads. It was in the pursuance of this policy that the government acquired the rights of the American company which was projecting a road from Hankow to Canton. Some of the Americans residing in China have expressed regret that this road should have passed out of[132] American hands, but I am satisfied that it is better for the United States that China should own the road than that it should be in the hands of foreigners or even in the hands of Americans. It would be impossible to operate the road without more or less friction, which would involve the countries in diplomatic controversies. If China operates the road herself, we will have equal rights with foreigners without the risks involved in private ownership. And, speaking of roads, the city of Pekin is passing through an era of street improvement. Some eleven miles of pavement have been laid within three years, and concrete sidewalks are making their appearance.

The finances of China have been in a miserable condition. Cash is the money in common use, and these brass coins, running about one thousand to the dollar, are too heavy for any excepting the smallest transactions. Think of doing business with money so heavy that you must carry a hundred pounds of money to make a ten dollar purchase. Some complained of silver in the United States because of its weight, but the silver certificates completely answered this argument, for a silver certificate is as convenient as a gold certificate and more convenient than gold coin; but in China paper money is not used among the masses. The monetary unit is called a tael and, if coined, would weigh about one and one-third times the Mexican dollar, but no coins of this denomination are in circulation. The Mexican dollar is in common use, and in some of the provinces there are fractional silver coins. But the Mexican dollar is so often counterfeited that it is customary to test each coin as it passes from hand to hand. I secured one of the "three piece dollars," as they are called. These are made by sawing a thin disc from each side of the dollar; the silver is then removed from the center and the cavity filled with lead and the two faces soldered on. The work is done so skillfully that the counterfeit can only be detected by the ring. Several of the banks issue paper notes payable in Mexican dollars, but they are discounted in the various cities so that a traveler's currency is always undergoing a shave. The government has decided to establish a uniform system of currency consisting of gold, silver and copper, the silver tael to remain the unit.

Patent laws and trade mark laws are now being prepared; in fact, China is being quickened in many ways by the increasing knowledge which she is acquiring. They are even considering a change in the alphabet and characters in order that the language may be more easily learned.

I have already referred to the fact that China has until recently[133]
[134] been practically without newspapers. There is no better evidence of the progress which China is making than is to be found in the increase in the number of her newspapers. While the circulation of these papers is small as compared with the circulation of similar papers in the United States and Japan, still the growth is constant and the colloquial dialect sometimes employed brings the news and editorial pages within the comprehension of those who cannot read books. Many of these newspapers are published in the interest of reforms. One of the papers started at Hong Kong opposed the examination system by which civil officials were selected, the foot-binding custom and the habit of wearing the queue. The editor cut off his own queue as an example and is now encouraged by the fact that the soldiers are gradually adopting a like course. He is able to note progress in the matter of foot-binding. An imperial edict has been issued exhorting the people to abandon the practice, and numerous societies are engaged in spreading literature upon this subject.

But more important still is the recent abolition of the examinations. This is a revolution which has shaken the ancient empire to its foundation, for the examination system not only affected the government but moulded the educational system as well. In the larger cities elaborate provisions were made for these examinations, in some places from ten to fifteen thousand stalls being constructed. These stalls are about three feet by six deep, and high enough to permit the student to stand erect. The only furniture was a board for a seat and another for a desk. At a given hour the students entered these stalls and were given their themes; they were then kept in their stalls without communication until their tasks were finished. Now the stalls stand idle and the officials are chosen from the graduates of the newly established schools.

We visited the examination stalls at Pekin and found them in[135] ruins. They had been occupied by the Boxers in 1900, who tore out the rafters and used them for fuel. After the roofs fell in the unprotected walls rapidly crumbled.

The conservatives have been very much incensed by the abandonment of the examinations, but the reformers regard it as a long step in the right direction.

On every hand one sees signs of intellectual development. As stated in another article, the private school was for centuries the only source from which instruction in books could be gained. Now a complete system of schools is being established, consisting of primary, middle and high schools, with colleges in the larger cities. Viceroy Yuan Shih Kai, who presides over the district in which Pekin is situated, and whom, through the courtesy of Minister Rockhill, I had an opportunity to meet, informed me that he had established four thousand schools within his jurisdiction within the past five years. The viceroy is the successor of Li Hung Chang and is considered the most influential man in the empire. He is about forty-six years old and impresses one as a man of great mental ability and alertness. He seems to take a deep interest in the reforms now being worked out, and is cordial in his treatment of Americans.

Consul General Rodgers, of Shanghai, happened to be in Nanking during our visit there, and we paid our respects to Viceroy Chou Fu. This viceroy is quite old and feeble but he is grappling with the new problems and is a patron of education. He has established one thousand schools during the last few years, and estimated the number of Chinese students in Japan at this time at five thousand.

At Shanghai there is a government university, the buildings of which cost two hundred and ten thousand dollars. We learned that in some places Buddhist temples are being converted into schools and that girls' schools are already being provided for. This is even a greater evidence of progress than the opening of schools for boys, because of the inferior position which woman has occupied in the celestial empire.

Besides the government schools there are numerous missionary schools in which instruction is given to both boys and girls. We visited some of these schools at Pekin, Nanking and Shanghai, and found the instructors encouraged by the attendance and the interest taken. A number of Americans, and a still larger number of Japanese, are teaching in the government schools.

But enough has been said to indicate the regeneration through[136] which the Flowery Kingdom is passing. What will be the effect of the change upon the world? Who is wise enough to peer into the future and outline the record of the next century? Japan furnishes the nearest parallel. Compare the Japan of fifty years ago with the Japan of to-day and some conception can be formed of China fifty years hence. As Japan's commerce increased, so is China's commerce increasing; as Japan sent statesmen abroad to investigate the methods of other governments, so China is now sending inquirers abroad; as Japan turned her attention to schools and colleges, so China is learning the advantage of universal education; as Japanese students journeyed into distant lands in search of knowledge, so Chinese students are in increasing numbers studying in foreign colleges. Even in the enlargement and training of her army she is patterning after Japan and employing Japanese drill masters.

It need not be thought strange that there is an anti-foreign sentiment in China. Was there not an anti-foreign sentiment in Japan forty years ago? The Shimonoseki affair was not unlike the Boxer trouble, except that it was less fatal to life, but it exerted a large influence in the overthrow of the shogun and in the restoration of the emperor. Just as in Japan the old finally gave way to the new, and progress took the place of stagnation, so in China the old must give way to the new.

Advance is inevitable and the world need not fear the result. If China were strong enough to give effect to the hostility which some of her people now feel, she might be a menace to the peace of the world, but she cannot grow in strength faster than she grows in knowledge, and as she grows in knowledge she will learn, as other nations have learned, that nations help rather than injure each other by the material, intellectual and moral development of their people.

[137]

If every American could visit China, the question of Chinese immigration would soon be settled upon a permanent basis, for no one can become acquainted with the Chinese coolie without recognizing the impossibility of opening the doors of our country to him without injustice to our own laboring men, demoralization to our social ideas, injury to China's reputation among us and danger to our diplomatic relations with that country.

I made it a point to inquire among the Chinese whom I met, in order to ascertain the real sentiment back of the boycott. I had heard of students being subjected to harsh regulations at ports of entry, of travelers humiliated by confinement in uncomfortable sheds and of merchants treated rudely, and I supposed that these things had aroused the resentment. I found, however, that the things complained of were more difficult to deal with and the concessions demanded impossible to grant.

In order to understand the boycott one must know something of Chinese history. As China has never had representative government, the people have been compelled to bring their complaints before officials by petition, and where the petition has been ignored, they have been accustomed to bring such pressure to bear as was within their power, and the boycott has often been resorted to as a means of compelling action upon the part of officials. They, therefore, conceived the idea of a boycott against American goods for the double purpose of urging their own government to favorable action and of calling the attention of the American government to their complaint. Our officials are doing what they can to convince the Chinese government of the injustice and folly of the boycott, and the Chinese officials with whom I conversed seemed anxious to co-operate with our minister and consuls. Immediate action upon the part of our congress, whether favorable or unfavorable to the Chinese, will remove the excuse for a boycott and our government should not be influenced[138] in its action by any threats affecting trade, for the subject is too grave a one to be determined by commercial considerations.

The Americans who are doing business in China are naturally anxious to cultivate friendly relations with the Chinese merchants, and just before we reached Hong Kong the American business men residing there cabled home a statement of the minimum changes in the exclusion act asked for by the Chinese merchants. I had the privilege of attending a dinner at which a number of the leading Chinese merchants of Hong Kong presented their views, and it may be worth while to give here an abstract of their demands as drawn out by cross-examination.

They desire—First, that the word laborer shall be clearly and distinctly defined, "according to the highest standard English and be limited to such class or classes of persons as originally intended to be designated by both governments."

Second, that all regulations and legislative measures affecting Chinese immigration shall be communicated to and approved by the Chinese government before going into force, and that when in force, they should not be altered without consent of the Chinese government.

Third, that American consuls stationed in China shall have full power to grant certificates of admission to persons not included in the prohibited classes, such certificates to be conclusive except in cases of actual fraud.

Fourth, that the American consul in China shall without delay issue certificates of admission to such Chinese not included in the prohibited classes as shall obtain passports from the Chinese government.

Fifth, that the Chinese government shall be permitted to appoint one European medical practitioner to act in conjunction with a medical officer appointed by the United States at the port of departure and that no one shall be rejected as diseased unless certified to be so by both medical officers.

Sixth, that Chinese once admitted into the United States shall enjoy the same rights and protection accorded to the subjects of the most favored nation, and in case of ill treatment shall be entitled to damages from the government.

Seventh, that Chinese passing through the United States en route for another country shall enjoy the same privileges as the subjects of the most favored nations.

Eighth, that Chinese residing in the United States shall not be[139]
[140] required to register unless such registration is required of the subjects of the most favored nation.

Ninth, that Chinese laborers shall be admitted into the Hawaiian and the Philippine Islands, provided that the legislatures or local authorities of such islands are willing. (While this proviso is satisfactory to the Hong Kong merchants, it seems to have been objected to by the Chinese of Amoy and Canton.)

Tenth, that any Chinese detained at an American port of entry for purposes of inquiry shall be permitted to engage legal assistance and furnish bond for appearance; should the decision be unfavorable, he shall have the right to appeal to the highest court of justice, and in case of any technical or formal error in his passport or certificate, he shall be allowed to correct the same without undergoing deportation.

Eleventh, that any Chinese residing in the United States shall have the right to bring his parents, wife, family and minor brothers and sisters to reside with him.

Twelfth, that Chinese lawfully admitted to the United States but deported because of failure to register shall be readmitted on satisfactory proof of possessing in the United States property or bona fide debt up to the required amount.

The second demand could not be complied with, without putting the enforcement of the exclusion act so largely in the hands of the Chinese government as to very much cripple it.

The third demand is reasonable. Our country ought to be bound by the act of its own consuls, except in case of fraud, and those who are to be excluded ought to be notified before incurring the expense of a trip across the ocean.

The fourth demand should not be complied with unless the Chinese government assumes pecuniary responsibility for any errors in the issuing of the passport and for the subject's compliance with the regulations provided by our government.

The fifth demand is absurd, because it virtually transfers to a European physician appointed by the Chinese government the power to decide on the health of the immigrant. While, according to the language of the demand, the Chinese appointee would act in conjunction with an American physician, a favorable report by the Chinese appointee would admit the immigrant in spite of an adverse report by the physician appointed by our government. It is perfectly proper that a physician appointed by the Chinese government should be permitted to be present at the examination, and it is only fair that the examination should be made at the port of departure, but[141] it is necessary that the examination should be in the hands of physicians appointed, and removable, by our government.

The tenth demand is for the most part reasonable. A Chinaman detained for purposes of inquiry should be allowed to secure counsel and furnish bond, and if the error in his certificate is technical or formal, he should be allowed to correct it on such terms as are equitable, but it would hardly be wise to permit appeal to the supreme court unless some vital principle is involved.

Demands six, seven and eight are based upon the theory that Chinese in the United States should be treated in every respect like subjects of other nations, and this overlooks two material facts: First, that certain classes of Chinese are prohibited from coming to the United States; and, second, that the Chinese who do come to the United States come for reasons different from those which influence immigrants from Europe. (I shall consider the second reason later.) The fact that some Chinese are excluded while others are admitted makes it necessary to enforce rules against the Chinese that are necessary against immigrants from other nations. While no humiliating conditions ought to be imposed, still our country is justified in enforcing such rules and regulations as will prevent fraud and evasion. This cannot be considered an act of unfriendliness because our nation adopts the same principle in dealing with its own people. For instance, the voters in the cities are required to register from time to time, often at great inconvenience, while registration is not required in rural districts, the discrimination being regarded as necessary to prevent election frauds in the cities. In like manner, Chinese may be required to register, even though registration may be inconvenient, if experience shows registration to be necessary to prevent evasion of the immigration law.

In the case of travelers it ought to be possible to provide for such a certification of passports as to relieve Chinese tourists, whether passing through, or visiting in, the United States from annoyance or vexation. It goes without saying that they should be protected as completely as tourists coming from any other country. Every encouragement should be given to travel between countries, for an exchange of views and ideas between nations is as wholesome and as necessary to progress as social intercourse between individuals.

The ninth demand, while strenuously insisted upon by the Chinese, involves questions of the first magnitude. It is a question whether Chinese could be admitted into Hawaii and then excluded from other states and territories, and in the case of the Philippines, our country[142] should be slow to establish a policy there before the length of our occupation is determined.

It will be noticed that the purpose of the first, eleventh and twelfth demands is to increase the number of Chinese in the United States. The eleventh contemplates the indefinite enlargement of the family of each resident by the addition of first, one wife; second (possibly), two parents, not to speak of an uncertain number of children, brothers and sisters. While to the Chinese who are accustomed to the patriarchal system, the admission of parents, brothers and sisters would seem a very natural demand, it would hardly seem reasonable to Americans unless it was limited to the classes excepted from the exclusion act.

The real interest, however, centers in the first demand, viz., that the definition of the term laborer shall be enlarged. I questioned several of the Hong Kong merchants in regard to the matter, and found that they desired especially the admission of clerks and skilled laborers. They contended that a Chinese merchant could not conduct a store in the United States without Chinese help and that to exclude clerks was virtually to exclude merchants. When questioned as to the number of clerks needed, they estimated that there were about four thousand merchants in the United States and that each merchant would need from six to ten clerks. When surprise was expressed at the number, it was explained that some had to cook and do housework. It was even argued that Chinese shoemakers and tailors were also necessary to provide clothing and footwear for the Chinese residing in the United States. There was a division of opinion as to whether laundry men should be classed as merchants and entitled to clerks. But excluding laundry men and counting eight clerks to the store, this one change in definition would open the door to about thirty-two thousand, almost a fifty per cent increase, according to the estimate made by the Hong Kong merchants, of seventy thousand Chinese now in the United States. Whether the admission of clerks could be so regulated and restricted as to make it possible to grant this demand in whole or in part is a question which I am not prepared to answer without further information as to the location of the merchants, the character of their business and the sentiment of the local community.

The admission of skilled laborers is one upon which it is easier to form an opinion. The Chinese are not only an industrious people, but they are capable of becoming skilled artisans. They could supply every factory in the United States with skilled workmen and still have millions to spare. Nearly all the reasons which apply to the[143]
[144] exclusion of the coolie, apply to the skilled laborer, and they can, therefore, be considered together.

It developed during the dinner that while the demands expressly recognized the improbability of coolies being admitted, most of the Chinese present favored the entire repeal of the restriction law. They resented any discrimination against their people as unfriendly and unwarranted. One Chinaman of prominence, in another city, went so far as to intimate that such discrimination would not be permitted if China had a large army and navy and was able to enforce her rights.

As the whole question turns on the admission of the Chinese laborer, let us consider, first, the difference between the European immigrant and the Chinese immigrant and, second, the general objections to the admission of Chinese workmen.

The Chinaman, unlike the European, regards America as only temporarily his home, preserves his national customs and peculiarities and finally returns, carrying his savings with him. He is not attracted by our institutions and brings with him no love of American ideals. To him the United States is a field to be exploited and nothing more. The European casts in his lot with us, mingles with the population and in a few generations his identity is lost in our composite race. He has neither peculiarities of thought or dress to distinguish him from those among whom he labors, and his children are soon an indistinguishable part of the community. Not so with the Chinese. They are not only distinguished by their dress, language and habits, but they remain entirely separate and apart from those among whom they dwell. This difference is not only due to the wide dissimilarity in history, tradition and habit, but also to the absence of any permanent or patriotic interest in the land in which they sojourn.

The plane of living and the rate of wages are surprisingly low in China. When we were crossing the Yellow River I noticed a number of coolies unloading stone and inquired their wages. They received one hundred and fifty cash, or about seven and a half cents gold, per day. When this compensation is compared with the wages paid in the United States for the same kind of labor, it is easy to understand why Chinese laborers are drawn to our country. In discussing the immigration question with a Chinese official, I asked him what he paid his coachman. He replied that the head coachman received what was equivalent to $10 in gold per month, while the subordinates received from $3.50 to $5. Out of these wages they must pay for their own food. There is considerable difference in the efficiency of labor, but[145] making due allowance for that, the Chinaman could in some occupations make twice as much in America as at home and yet work for half what Americans receive.

Long experience has taught the Chinaman to economize until he has reduced living to the minimum. Our guide in one city fixed $1 (50 cents gold) as the weekly cost of living for one person, but many live upon less. In traveling from Pekin to Hankow we were compelled to provide our own meals, and the very competent cook whom we secured was regularly receiving $1 a week in gold.

A ride through the streets of a Chinese city furnishes ample evidence of the economy of the people. The small measures used, the tiny piles of edibles exposed for sale, the little bundles carried from the market—these explain why cash, running about ten to a cent, can be used as currency. Oranges are often sold without the peeling, the peeling being sold separately, and peanuts seem to be counted instead of measured. At Canton we saw one man trudging home from market with a satisfied air, carrying two pig tails tied together with a piece of grass. The well-to-do have many delicacies, like birds' nest soup and shark fins, some of which we tasted at the luncheon given by the viceroy at Nanking and at the Hong Kong dinner; and among those who can afford it, elaborate dinners are quite common, but among the masses the food is of the cheapest and coarsest kind.

In the matter of fuel the same scrupulous economy is exercised. Every dead leaf and twig is scraped from the ground and even the weeds are condemned to fiery punishment for presuming to grow upon such precious soil.

It would require generations to bring our people down to a plane upon which they could compete with the Chinese, and this would involve a large impairment in the efficiency in their work.

It is not just to the laboring men of the United States that they should be compelled to labor upon the basis of Chinese coolie labor or stand idle and allow their places to be filled by an alien race with no thought of permanent identification with our country. The American laborer not only produces the wealth of our nation in time of peace, but he is its sure defender in time of war. Who will say that his welfare and the welfare of his family shall be subordinated to the interests of those who abide with us but for a time, who, while with us, are exempt from draft or military burden, and who, on their return, drain our country of its currency? A foreign landlord system is almost universally recognized as a curse to a nation, because the rent money is sent out of the country; Chinese immigration[146] on a large scale would give us the evil effects of foreign landlordism in addition to its other objectionable features.

When I pointed out the fact that Chinese did not, like other immigrants, contemplate permanent residence in the United States, a Chinese official replied that they would become citizens if the law permitted it, and to the objection that they would even then remain distinct from the rest of the people, he answered by advancing arguments in favor of amalgamation. He claimed that the descendants (called Eurasians) of Chinese who had intermarried with Europeans were brighter than the average children of either race. I did not have an opportunity to test the accuracy of these conclusions, but it is evident that amalgamation has not been carried on to any great extent either in China or in the countries to which the Chinamen have gone. The instances of intermarriage are so rare that they do not affect the general problem.

The fact that the Chinese do now, and would probably if admitted to citizenship, form an unassimilated, if not an indigestible, element, separated from the remainder of our population by a race line, raises another objection to their admission as laborers. They make good servants, learning quickly and obeying conscientiously. Americans who have employed them testify to their trustworthiness and industry. If they were permitted to freely enter the United States, it is likely that they would soon solve the domestic labor problem, of which we hear so much, for as cooks, waiters and house boys they are an unqualified success. But what would be the effect upon our civilization of such a stratification of society? At present we have no racial distinction between employer and employé (except that presented by the negro problem), and one race problem is enough. If we were to admit Chinese coolies, we would find it more and more difficult to induce white people to enter into competition with them and manual labor would bear an odium which ought not to be placed upon it. We need to teach the dignity of labor and to lessen the aversion to it; a coolie class would make it difficult, if not impossible, to make progress in the work of cementing our society into one harmonious whole. If American ideals are to be realized there must be no barrier between the rich and the poor, no obstacles in the way of advancement from manual labor to intellectual work. China has suffered immeasurably because of the complete separation of her educated classes from her laborers.

A sentimental argument is sometimes advanced to the effect that we have no moral right to exclude any who seek to come among us.[147]
[148] Whether this argument has any force depends, first, on the purpose of the immigrant, and second, upon our power to assimilate. If his coming is purely commercial and he has no ambition to improve us by his coming or to profit morally and intellectually by contact with us, he cannot demand admission upon moral or sentimental ground. And even if his paramount reason for coming were a desire to learn of us, it would still be necessary to consider how far we could go in helping him without injury to ourselves. While visiting the sick is most meritorious, one who gave all his time to such work, leaving no time for sleep, would soon be a physical wreck; feeding the hungry is most commendable, but one who gave away all of his substance, reserving nothing for his own nourishment, could not long serve his fellows. In like manner, our own power to help the world by the absorption of surplus population has certain natural and necessary limitations. We have a mission to fulfill and we cannot excuse ourselves if we cripple our energies in a mistaken effort to carry a burden heavier than our strength can support.

Students ought to be invited to our country; we can afford to make the welcome cordial and access to our institutions easy, for there is no better way of influencing other countries for good than through their young men and young women who, gathering new ideas in America, carry them back and apply them in their own country. A small part of the money now spent in building warships to protect us from imaginary foes would, if spent in the education of the children of foreigners, make us friends abroad who would constantly lessen the probability of war. The newspapers have given currency to the report that our government contemplates returning to China a part of the indemnity exacted because of the Boxer attack, and the Chinese are much gratified at the rumor. It is coupled with the statement that the return of the money would be conditioned upon the expenditure of the money for education. I can conceive of no greater favor that our country can bestow upon China than to make permanent provision for schools which will give the Chinese youth an opportunity to acquire the most modern instruction in literature and in physical and political science. If the sum to be returned were divided and the larger part given for the endowment of a series of universities in China, while the smaller part endowed a college at Washington, under the control of the Chinese embassy, it would do more to extend our commerce, our ideals and our prestige than a hundred times that sum expended on a military establishment or a navy.

[149]

There is one argument against the admission of coolies which ought to commend itself to the Chinese as well as to the Americans, viz., that the standing of China among us is prejudiced by the fact that she is judged by her lowest and most ignorant classes. There has always been an educated class in China, and while the number belonging to it has been limited and the scope of education narrow as compared with the scope of education in the western world, still there have been culture and refinement. Artists have appeared from time to time, as well as artisans skilled in porcelain, metal working, carving, decoration, etc. There have been merchants of standing and integrity (in fact, integrity is the rule among Chinese merchants.) If China could be known by these or even by the averaging of her superior and inferior classes, she would stand higher among the nations. But she is known now, except in diplomatic circles, by the coolies who are carried by contractors from one place to another until local sentiment leads to their exclusion. And, I may add, that it has led to their exclusion from Australia and that the question of exclusion from the Transvaal has been discussed in the English parliament.

This argument received respectful attention when presented to some of the prominent Chinese, for they recognize the injury which has been done to the nation's reputation by having the Chinese people known by their worst representatives.

There is a fourth argument, the force of which was admitted at the Hong Kong dinner by the merchants who had resided in the United States, viz., that the admission of coolies (and it would apply to skilled mechanics also) would involve the nations in constant diplomatic controversy over race conflicts. If it is human for Chinese to desire to improve their condition by immigration to the United States, it is also human for American laborers to resent enforced idleness when presented as an alternative to a lower scale of living. With any large increase in the number of Chinese laborers in the United States, it would be necessary to incur the expense of an increased army and police force to preserve order, and even then it would be difficult to prevent occasional violence, and violence in the United States would lead to retaliation upon Americans residing in China. These race riots in our country and in China would not only strain the relations between the nations but would nullify our attempt to create a favorable impression upon Chinese students and embarrass the work of our missionaries in China.

[150]

It is better to be frank and candid with the Chinese government. There are twenty times as many Chinese in America as there are Americans in China, and we give to China as much in trade advantage as we receive from her, not to speak of the money which Americans voluntarily contribute to extend education and religion in the Celestial empire. China has no reason to complain, for we have been generous in dealing with her. We can still be not only just, but generous, but it would be neither kindness to her nor fairness to our own people to invite an immigration of such a character as to menace our own producers of wealth, endanger our social system and disturb the cordial friendship and good will between America and China.

[151]

While a deep interest in the political problems tempts me to deal at once with the policy to be pursued by our government with respect to the Filipinos, I am constrained to proceed logically and discuss first the islands and their people. And in speaking of the Filipinos, a distinction should be made between those who inhabit the northern islands and are members of one branch of the Christian Church and those who inhabit the island of Mindanao and the Sulu Archipelago—people who are followers of Mohammed. While a considerable number of Christian Filipinos are to be found in Mindanao and some in Sulu, the Sultans and Datus have dominated the country. Even Spanish authority never extended over the southern islands and the garrisons maintained at the seaports were constantly in fear of massacre.

Leaving the southern islands for the next article, I shall confine myself at present to Luzon, Panay, Negros, Cebu, Samar and the smaller islands which make up the Visayan group. These islands contain the bulk of the territory, a large majority of the people, most of the material wealth and practically all of the civilization of the Philippines. Luzon, the largest of the entire group, reaches north almost to the nineteenth parallel and is about six degrees long. Like the islands of Japan, it is mountainous and well watered. The other islands of the group are considerably smaller and extend as far south as the ninth parallel. They, too, are mountainous, but the valleys are fertile and support a large population. The principal industry is agriculture, and the soil produces a variety of cereals, fruits and vegetables. Rice, as in other oriental countries, is the chief article of food, though hemp is by far the largest export. The hemp plant looks so much like the banana that the traveler can scarcely distinguish between them. Sugar cane is also grown in many parts of[152] the islands and would be cultivated still more largely but for the low price of raw sugar. Sugar, however, cannot be raised here with the same profit that it can in Hawaii and Cuba, owing to the fact that it must be replanted more frequently. Tobacco of an excellent quality is produced on several of the islands and in sufficient quantities to supply the home demand (and nearly all Filipinos use tobacco) and leave a surplus for export.

The cocoanut is a staple product here of great value, and its cultivation can be indefinitely extended. Of all the crops it probably yields the largest income on the investment, but as the trees do not begin to bear until they are about eight years old, they are only cultivated in small groves or by those who can afford to wait for returns. Copra, the dried meat of the cocoanut, is now exported to the value of two and a half million dollars, but systematic effort ought to very largely increase this export.

The methods of cultivation and the implements used are not as modern as one would expect. The carabao, or water buffalo, is the one all-purpose farm animal. Carabaos are something like the American ox, but are more heavily built; they are uniform in color—a dark drab—and have heavy, flat horns which grow back instead of forward.

The agricultural situation in the islands is at present most distressing. The fields were devastated by war, and before labor could restore what the soldiers had destroyed, rinderpest attacked the carabaos and[153] in some places carried away as many as 90 per cent of the animals. We visited a sugar plantation which had lost more than half of its carabaos during the two weeks preceding. Everywhere one sees fields overgrown with grass which cannot be cultivated for lack of plow animals. One can understand something of the rinderpest calamity when it is remembered that these patient beasts do all the plowing and all of the hauling in the Philippine Islands. We often see them ridden, sometimes bearing two persons. In addition to the ravages of disease and the ruin wrought by arms, the Filipino farmer has suffered from the closing of his market. When United States authority was substituted for Spanish rule, the Filipinos lost the advantage which they had previously had in the Spanish market, and then they were shut out of the United States by a tariff wall. And to make matters worse, they now bear the brunt of the Chinese boycott aimed at American goods. Every speaker who has attempted to voice the sentiments of the people during our stay in the islands has laid special emphasis upon the injustice done to the islands by our tariff laws. This subject was also brought to the attention of Secretary Taft and his party, and all of the American officials here urge the importance of relief in this direction.

The well-to-do Filipinos live in houses modeled after those built by the Spaniards, but the great majority of the people live in what are called nipa huts—light structures made with bamboo frames and with sides and roofs of nipa palm leaves. The houses are several feet above the ground and are reached by a ladder or steps. As the temperature at midday does not change much the year round, the main objects in building are to secure protection from rain and an abundance of air, and the nipa hut meets these requirements. The Filipino house is not only light and airy, but it is inexpensive; we saw a school house at Santa Barbara built for five hundred pupils at an expense of five[154] hundred pesos, or $250 in gold. At some of the military camps, which we visited, the Filipino style of building has been adopted.

The Filipino dress is quite like that worn in Europe and America; among the educated men it is identical. The men of the middle class wear a shirt of a gauzy material outside the trousers. The women wear a dress skirt with a long narrow train and a low-necked, wide-sleeved waist made of jusi (pronounced hoose), or pina (penya) cloth. A kerchief of the same material folded about the neck completes[155] the toilet. All the thin fabrics worn by the women are manufactured on hand looms kept in the homes.

Iloilo is the center of the jusi cloth manufacture, of which we saw many beautiful samples during our tour of the islands. The pina cloth is made from the fibre of a leaf resembling that of the pineapple. In the province of Balacan a fine quality of silk is made on hand-looms—the weaving of fabrics being an accomplishment in which the women take pride. There is a coarser cloth made of hemp which is used for ordinary wear, and this is also produced in the home and sold on market days.

Such conflicting reports have reached the United States regarding the Filipino people that I was anxious to study them for myself, and I feel that I am prepared to form an intelligent opinion upon the subject. I have seen representatives of all occupations in all parts of the islands, in the cities and in the country. I have conversed with students and professional men, visited the markets where the rank and file meet and exchange their products, watched the farmers at work in the fields and the laborers in the city, and I have made inquiries of both Americans and natives. The Filipinos are a branch of the Malay race, but there is such a strong resemblance between some of the individual Filipinos and the Japanese as to suggest the possibility of a mixing[156] of bloods, if not a common origin. At Hong Kong I visited a Filipino of prominence, and the young lady who admitted me so resembled the Japanese that I was surprised to learn that she was the daughter of my host. A few hours later I noticed a young man attending to some business in a shipping office and supposed him to be a Japanese, but found that he also was a full blooded Filipino. The Filipinos are a little darker than the Japanese and may average a little taller, but I have constantly been reminded of the Land of the Rising Sun during my stay here.

It is frequently said in disparagement of the Filipinos that they will not work, but this is answered conclusively by a patent and ever present fact, viz., that they produce their own food, make their own clothes, build their own homes and in other ways supply their needs. They have not the physical strength of the average American, nor have they the experience in machine labor or in the organization of work, but they will do more physical labor than a white man can perform in this climate and they have shown themselves capable of doing the finer kinds of work when instructed. They are also capable of successful co-operative effort when under efficient guidance. One of the commission informed me that the street car system lately inaugurated in Manila was put in at a labor cost of 40 per cent below the estimate, the work being done by Filipino laborers under an American contractor.[157]
[158] This is certainly an excellent showing. The operating force is composed of Filipinos and the cars are run very successfully.

The superintendent of the railroad from Manila to Dagupan, an Englishman, speaks very highly of the Filipinos employed on the road. He says that he uses natives entirely for the train service and that he has not had an accident on the road during the thirteen years of its operation.

A large company of men were unloading stone and gravel from barges near our hotel, and they were as industrious and as cheerful a lot of workmen as one could wish to see. They carried the material in baskets and accomplished more, so far as I could judge, than the coolies whom I saw at similar work in China. The Filipino demands better treatment than that accorded to the coolie, but when employed by those who understand him and show him proper consideration, he is both competent and faithful.

In the government printing office nearly nine-tenths of the employés are natives (and the proportion is increasing), and Mr. Leach, the public printer, informed me that they readily learned the work and were able to run the typesetting machines and presses, do the bookbinding and stereotyping and other skilled work connected with the office. The newspaper offices of the city also employ native labor, and I need not remind my readers that the members of the various typographical unions of the United States are among the most intelligent of our skilled laborers. We visited the largest tobacco factory in Manila, the Germinal, and found between twelve and fifteen hundred men and women making cigars and cigarettes by hand and by machine. There are several smaller factories, and all are operated by native labor.

One of the leading furniture manufacturers of Manila is authority for the statement that in wood carving the Filipino soon becomes the equal of the Japanese artisan. The Philippine Islands are so near the Equator that the heat of the sun in the middle of the day and during the almost twelve months of summer must be taken into consideration. When due allowance is made for climatic conditions and for the fact that the inhabitant of the tropics lacks the spur of necessity which ever urges on the dweller in higher latitudes, one is inclined to excuse any seeming lack of industry. Sure it is that those who come here from America and Europe do not as a rule do enough manual labor to enable a comparison between them and the natives.

Besides those who work in the fields, on the streets and in the factories, there is an army of fishermen and boatmen. Fish forms[159] a considerable part of the food supply of the island, and these are brought from the ocean, from the rivers and from the lakes by a hardy and active people. Much of the commerce is carried by water, and the boats are manned by natives. Except where the Chinese have monopolized the mercantile business, the stores are kept by Filipinos, men and women sharing the labor as they do in France.

And speaking of the women, it must be remembered that woman occupies a much higher place in the Philippines than in any other part of the Orient. The Filipinos contend that even before Spanish influence made itself felt in the islands, woman was accorded an equal place with man and divided with him both the honors and the responsibilities of the home. However this may be, it cannot be doubted that at present the rights of woman and her position in the family and in society are respected fully as much as in continental Europe. Her influence is felt in industrial and political life as well as in the church. At one reception a lady law student delivered an excellent address.

Under Spanish rule education was confined to a few. In fact, one of the indictments brought against the Friars by the natives was that educational facilities were denied to the masses. This, too, brought the Jesuits, the friends of education, into conflict with the Friars. But comparatively few of the people enjoyed the advantages of higher[160] education, and these were a controlling influence in their respective communities. As in Mexico and in Cuba, the cultured men and women of the Philippines are thoroughly refined and polished in manner.

The American government has had no difficulty in finding men competent to fill the offices which have been assigned to the natives, three of the seven members of the commission and three of the seven supreme court judges being Filipinos. The governors and mayors are nearly all Filipinos, as are most of the judges of the lower courts. As there is no satisfactory service by private boats, the commission furnished us a coastguard steamer for a tour of the islands, the passengers paying the cost of subsistence, and we were thus enabled to visit the principal cities. At all of these places we found a group of intellectual and public spirited men. At Iloilo, Bacolod, Cebu and Santa Barbara there were addresses of welcome and public receptions, and the views of the residents were presented in clear and well chosen language. At Malolos, the first capital of the Aguinaldo government, which we visited as the guest of a committee of prominent Filipinos, similar speeches were delivered, which met with the approval of the assembled crowd. At Manila a public dinner was given by a number of representative Filipinos, headed by Mayor Roxas, at which speeches were made by Filipinos distinguished in official and professional life. The addresses delivered on these several occasions would compare favorably with speeches delivered under similar circumstances in the United States. While some of the persons who took part in these meetings showed traces of Spanish blood, others were unmistakably Filipino; but the racial differences could not be distinguished by the manner in which they performed their parts.

While at Manila I met General Aguinaldo, first at the reception tendered us by the Elks, and later at his own home in Cavite. Since his capture he has been living in retirement and has conducted himself in such a manner as to win the approbation of the American officials. He is small of stature, modest in deportment and manifests a deep interest in the welfare of his people. He has twice appealed to the government to establish an agricultural bank for the relief of the farmers, calling attention to the scarcity of money and to the high rate of interest (sometimes 40 or 50 per cent) charged the farmers on short loans. The agricultural bank was referred to by several speakers during our stay in the islands, and it is certain that, from an industrial standpoint, the government could do nothing which would be more beneficial or acceptable to the people.

[161]

Dr. Apacible, the head of the Hong Kong junta during the insurrection, now a practicing physician in Manila, was selected by the Filipino reception committee to accompany us on our trip, and being personally acquainted with the leaders of thought, he was able to bring us into contact with those who reflected the opinion of the people, while Captain Moss, of General Corbin's personal staff, and Collector Shuster, representing the insular government, kept us in touch with the Americans in military and civil life. We found everywhere commendation of the educational system established by the Americans. It is the one department of work instituted by our government which seems to have avoided serious criticism. I presented this universal commendation as evidence of the good intentions of our people, pointing out to the Filipinos that people are apt to assert their rights in proportion as they increase in intelligence, and that our people would not be foolish enough to encourage education if they really intended to do injustice to the Filipinos.

The large increase in the number of students and the interest taken in the establishment of schools must be taken into consideration by anyone who attempts to forecast the future of the islands. In many communities there are more people speaking English to-day than could[162] ever speak Spanish, and the multitude of dialects will soon be dissolved into a common language. One superintendent of schools told me that in his district the attendance was more than 50 per cent above the school population, owing to the fact that grown men, and women with children, insisted upon studying. Another superintendent reported that she could not find teachers for all the villages which offered to erect school houses. An incident was related by still another teacher which illustrates the ambition of the Filipino youth. A Filipino boy, who was working in the home of an English woman notified his mistress that he wanted to go to school. Being anxious to keep him, she offered to raise his wages from twenty pesos per month to forty, but he rejected the offer, saying that he loved wisdom more than he loved money.

Besides the public schools, primary, secondary, industrial and normal, there are a number of religious schools. The Jesuits had their schools and colleges under Spanish occupation, one of the boys' schools which we visited at Cebu being older than Harvard University. The Catholic sisters also have numerous girls' schools throughout the islands. At Manila the Jesuits have an observatory and weather bureau which, for equipment and scientific accuracy, probably has no superior anywhere.

The Protestant churches are also establishing schools, some of them industrial. Who will measure the effect upon coming generations of these multiplying agencies for the training of the boys and girls of the Philippines?

The northern islands are inhabited by a Christian population. Whatever may be said of the governmental methods of Spain or of the political corruption of her colonial representatives, she established the Christian faith in the islands. Prior to American occupation the higher officials of the church and many of the priests were Spanish, but since 1900 American and Filipino bishops and priests are being substituted. Under the lead of Archbishop Harty the work of the church is being vigorously pushed and a large number of baptisms are reported. Several of the Protestant churches are gaining a foothold, there being upwards of ten thousand Filipinos enrolled in the evangelical churches. The Presbyterian church of the Tondo district, Manila, has something like four hundred natives, Señor Buencamino, secretary of state under Aguinaldo, and afterwards a member of the civil service commission, being president of the Tondo congregation.

No discussion of the religious situation in the Philippines would be[163] complete without a reference to the independent Catholic church of which Señor Gregoria Agilpay is the head. Obispo Maximo Aglipay is a native Filipino, 46 years old, with an intelligent face and fine presence. In three and a half years he has established a church with some three hundred priests and about seven hundred congregations. He claims a membership of about four million, but the clergy of the regular Catholic church do not concede nearly so large a following. In fact, they deny that he has made any considerable impression upon the Catholic population, and as there is no accurate church census, it is impossible to say in what proportion the Catholic membership is divided between these two church organizations.

As to the honesty of the average Filipino, different opinions are to be heard from Americans, but we are told that less care is taken to lock the doors than in America, which would indicate less fear of burglary. The Philippine court records would embarrass us if we became too harsh in our reflections upon the integrity of the Filipino, for during the years 1902-3-4-5 thirty office-holding Americans were found guilty of shortages and defalcations, the total amount embezzled exceeding seventy thousand dollars, gold. Bilibid prison at Manila is the penitentiary for the northern islands and most (I think all) who receive more than a jail sentence are confined here. There are now about forty-six hundred prisoners in Bilibid, nearly eleven hundred serving terms for brigandage, insurrection, rebellion and sedition—the remainder for other crimes. If the convicts average a year's sentence each, the number of natives sent to the penitentiary during four years would have to be about twenty-five thousand, to give the native population a criminal class equal to the proportion which the thirty convicted Americans bear to the entire American population in the islands, and it must be remembered that the defalcations have been among Americans selected because of their supposed character and capacity. There have been many defalcations among the fiscal officers appointed among the natives, but not knowing the total number of the Filipinos occupying fiduciary positions and the number of Americans occupying similar positions, I can not make a comparison. Our chief consolation is to be found in the fact that Americans guilty of dishonesty have been promptly punished by the American officials, but this does not entirely remove the stain which their conduct has brought upon our nation's good name.

I can not conclude this article without expressing my appreciation of the courtesy shown me by Acting Governor Ide, Secretary Furguson, the members of the Philippine commission and the other officials, civil[164] and military. They were all willing to furnish information, records and statistics regarding the things done under American authority. While mistakes have been made, some of them expensive; while there have been outrages by the constabulary (which is merely a native army officered by Americans and serving under another name) and while there have been instances of seeming partiality to Americans where a conflict has occurred between them and natives, I believe that the serious evils to be complained of are not personal, but are inherent in a colonial system and can not be eradicated so long as such a system is maintained.

The greatest need that I noted in the islands is an increase in what we call the middle class, but this need is noticeable in the other Spanish colonies which I have visited and will be corrected as education increases among the masses. With more education among the farmers there will be improved methods of agriculture, and with more education among the artisans will come diversification of industry. This middle class will be a balance wheel, as it were, to regulate the machinery of society, and it will furnish a public opinion which will control official representatives.

The following extracts concerning Mr. Bryan's visit are taken from Filipino papers:

December 27, El Renacimiento, said editorially:

"Bryan. This is a name among names. Others may boast of it but in their cases it does not mean so much. The daily press to-day fills column after column regarding him and his name is in the mouths of everyone. The events of yesterday claim special notice, consisting, as they do, of more than mere generalities.

"Why do these simple people salute us? Do they treat the Americans here this way? These are questions which were asked of his companions during the trip through Paranaque, Las Pinas and Bacoor yesterday.

"'The salutations are for you,' replied a prominent Filipino, 'because they know that it is you who is approaching. These people do not know you, but they have learned that you are here and your name is revered by them.'

"In fact few names of Americans can be mentioned among Filipinos which will excite more feeling. Bryan did not need to come here in order to be popular.

"The principal impression produced by his presence, even upon his adversaries in politics, is his consummate amiability and discretion.[165] Bryan has made no statements or passed any judgment regarding the Philippine administration. He has not given any excuse for his being characterized as an agitator or a scoffer at the enterprise which the United States, as a nation, has undertaken in these islands.

"But does this signify that Bryan will abstain from collecting data for future use? We believe not. One can easily hope for a highly optimistic opinion from him, but a party man takes his ideas and prejudices with him wherever he goes and he sees things through the light of his convictions."

One Manila paper prints the following:

The Elks gave a rousing reception last night to William Jennings Bryan at the club house on the Luneta, and all of Manila turned out to do homage to their distinguished guest. The club rooms were artistically arranged with flags and potted plants and the spacious halls were the scene of many groups of well-known faces.

Punch and lemonade were served during the evening and the music was furnished by the constabulary band.

The guests were received by Colonel Dorrington and Mrs. Dorrington, Governor Ide and Mr. and Mrs. Bryan, and were ushered by Messrs. Reiser, Patstone, Steward and Fisher.

There was considerable stir when Emilio Aguinaldo entered the hall and was ushered up to the receiving party. He was introduced to Mr. Bryan by Governor Ide. Aguinaldo said in Spanish, "I am glad to meet you; I have been very anxious to see you. I have heard a great deal of you." This was interpreted to Mr. Bryan who said, "We have heard your name in our country also." Then Mr. Bryan[166] said, taking hold of Aguinaldo's arm and turning to Mrs. Bryan, "This is Aguinaldo."

At a meeting of prominent native citizens held in the office of the president of the municipal board and presided over by that official, the following program for entertaining Mr. Bryan was decided upon:

A public banquet at one of the hotels of Manila.

An evening entertainment at the Liceo de Manila, at 4 o'clock p. m., on January 6, with the following program:

1. Parade of the students.

2. Address of welcome to the Honorable William Jennings Bryan.

3. Band.

4. Speech by Mr. Bryan.

5. Theatrical performance by the students of the college.

The Manila Times of January 1 gave an account of the popular banquet given to Mr. Bryan in the Luzon restaurant. From this report the following extracts are taken:

At the popular banquet held in honor of William Jennings Bryan last Friday night in the Luzon restaurant, the distinguished guest showed the same caution as at Malolos in dealing with the questions of policy affecting these islands, never at any time doing more than skirting issues which if not dead are generally quiescent.

About 150 guests sat down at the tables, though when the speaking began there were probably close on 300 persons present, most of the new arrivals being young Filipinos of the class which made itself prominent in the "Independence Day" held recently before the visiting congressmen in Marble hall.

The program, which was somewhat artistically designed, had on its first page the Stars and Stripes; inside, the picture of Mr. Bryan and the menus and names of the committee of organization, and on the last page the Katipunan emblem of the rising sun and the three stars. During the evening the Rizal orchestra discoursed music at intervals.

Generally, the speaking was too long; Judge Yusay, who occupied a place on the program, consuming an hour in a speech which finally tired its hearers. Mr. Bryan, the last orator, did not close his remarks till half-past one.

In his own speech he took occasion to say that he did not feel at liberty to speak freely as he would in the United States. Two or three times when his remarks were leading to a climax whose logical sequel appeared to be some reference to independence, his audience waited almost breathlessly, but he carefully evaded the seemingly logical denouement and ended in some relevant but not thrilling expression, one[167]
[168] could sense rather than hear the sigh, in some cases of relief, in others of disappointment, which followed.

His address dwelt chiefly on two thoughts, the first being that there is a tie which binds all mankind together, that tie being knit up with the human heart, and the second being what constitutes civilization and how it may be attained.

The following report is taken from the Manila Times of December 28:

"Independence the Soonest Possible."

"Malolos Obliged."

"Mr. Bryan, the Hope of Our Nationality."

"W. J. Bryan, Defendant of Our Liberty."

Such were the legends mounted upon the arches under which William Jennings Bryan passed from the railroad station to Malolos on the occasion of his provincial excursion yesterday. The trip was made by the famous democrat, in company with his wife and children, as guests of Mr. Higgins. The private car of Mr. Higgins and an extra coach took the party first to Gapan, where it arrived about 9:30 a. m., after having stopped at several of the stations en route, where Bryan made short addresses to the delegations, which were in attendance at the stations with bands of music and banners flying to greet him.

At Malolos, the seat of the former revolutionary government and the center of operations of the prime movers in the "independencia" campaign, luncheon was had at the home of Mrs. Tanchanco, an opulent Filipino matron. After the luncheon was over Teodoro Sandico rose to introduce Sr. De Luce, who addressed the following words to the assembled guests:

"I salute the real champion of a democratic people, the true defender of the rights of the people; he who at Kansas City included in his platform the independence of the Philippine Islands. I am sorry that his presence in Malolos, once the capital of a Filipino republic, is so short. So deep-rooted is the desire for independence in the Filipino people that the news of the arrival of this champion has brought to Malolos many from all about, only to greet their savior. Such spontaneous manifestations by all grades of people will, I believe, convince you that we desire our independence at once. It will show you that we have a right to nationality, that we have everything that is necessary to support a government of our own. If the government will give us this independence it will show it is the champion of liberty as it did in its treatment of Cuba. Such a step here will eliminate[169] the need of a great American army twice its natural size, and it would avoid the corruption of the principles inherited from the ancestors of Americans. If America will not give us full independence, grant us a democratic government! Separate the executive and legislative branches! Give us real independence of the judiciary! We drink a health to those who have not forgotten the true principles of Americans."

After the toast to the great orator had been drank, Bryan rose to his feet and addressed some two or three hundred natives, aside from those who were gathered at luncheon. The following is his address:

"Allow me to thank you for the welcome you have extended to my family and to me. I appreciate also the kindly manner in which you have referred to the way in which I have tried to express my friendship for the Filipino people. I do not propose to discuss here political questions. I have not felt that in these islands I should enter on any disputed questions.

"Some things I can say with propriety. While you appreciate the manner in which I have attempted to show my friendship for the Filipinos, do not make the mistake of believing that those who differ from me are not interested in this people. In my country there are two great political parties, republican and democratic. They enter into contests which are strenuous, but in fundamental principles both are the same. Thomas Jefferson founded the democratic party. Abraham Lincoln was the first great republican. Lincoln has left records to show the admiration that he felt for the principles and utterances of Thomas Jefferson.

"In two contests I was defeated by the republicans, but I believe as much in the patriotism of those who voted against me as I do in the patriotism of those who fought for me. Those who agreed[170] with me announced a policy for the Philippines. Those who opposed me did not. But do not make the mistake of believing that those others are enemies to the islands. I believe the majority of all American people without regard to politics or party are sincere well wishers of the Filipinos. Yes, all.

"However you may differ about policies, all your people speak well of what our country stands for in regard to education. Let me remind you that these little children who are attending school speak more eloquently in your behalf than I am able to do. The more educated people you have among you the easier will be the task for those who speak for you in the United States. The more respect your people show for the law the easier will be the task for those who speak for you. The higher the ideals shown in your language and your lives the easier the task of those who speak for you. I want you to have as much confidence in the republicans in power as I have, though I have been twice defeated by them. And when I say this I am not trying to pay them for anything. I do not owe them anything. When I say trust them, I say it because I believe the American people want to do right and, given the time, will find out what is right on every question.

"Differences of opinion must be expected. In fact, that people differ in opinion is to their credit rather than to their discredit. Those who agree in everything do not as a rule think on anything.[171] Differences of opinion must not only be expected but must be respected. Do not expect our people to administer authority here without mistakes. They make mistakes at home, and if we democrats get into power, good as we are, we will make mistakes. The Spanish made mistakes here, and so would the Filipinos. I suggest that if you want to help us who are interested in you, you can do it by supporting with all the enthusiasm you have, the efforts made by America here. Let us hope that whoever is in authority here and there, they will have the wisdom to so promote the welfare of all, as to unite both peoples in an eternal affection."

Conception Felix, the president of the Women's Association of the Philippines, followed Mr. Bryan and spoke of the duty of the islands in securing for them the best advantages for their welfare, and concluded with the statement that the women of the Philippine Islands demanded their independence.

After leaving Malolos the trip to Pasig was made and the return to Manila was so timed as to allow the party to arrive at Santa Mesa in good season. A special car of the street railway company met it there.

At the reception given at Bacolod, on the island of Negros, January 5, Señor Joaquin Jortich spoke as follows:

"Hon. William Jennings Bryan and distinguished party—Gentlemen:

"The people of Bacolod and the province in general, through me, have to-day the honor of greeting their distinguished visitors, giving to them all a most cordial and sincere welcome, and very especially to the illustrious leader of the democratic party who has deigned to grant us the high distinction of his visit.

"Mr. Bryan has doubtless noticed since he set foot on Filipino soil that the people of the islands received him as if he were an old and beloved friend.

"There is nothing strange in this; one of the most striking qualities of the Filipino is gratitude, even though his enemies and detractors assert the contrary. The Filipino people know that Mr. Bryan has been and is a sincere champion of the Filipino ideals and interests in America, and this little suffices to make all here, without distinction, receive him to-day with open arms and with hearts swelling with joy.

"His visit to-day to this province gives us the satisfaction of knowing him personally, as well as the opportunity of expressing our true sentiments toward the North American people, to whom we hope to[172] make our humble voice heard through the channel of our illustrious visitor.

"The Filipino people can not fail to thank Providence which has appointed to them the good fortune of being under the protection of the noble and powerful Stars and Stripes.

"No one familiar with the history of the constitution of North America can fail to admire the spirit of wisdom and morality which permeates its most liberal institutions.

"It is true that the Philippines bill is not in every way based upon the principles which that constitution breathes, and it is also true that in the government administration there exist certain prejudices which find no place in so wise a constitution; but those defects are errors which we hope will be rectified in time and through the education of the people.

"To deny that the Filipino people aspire to independence in the future would be to deny the light of the sun in broad day. But in spite of this aspiration, we understand that peoples, like men, in order to be independent must necessarily pass in strictly chronological order, through different stages, which they can not traverse by leaps and bounds. Nor do we fail to realize that the liberty, great or small, which may be granted to a people, must be in direct relation to the state of their culture.

"Our ambition is just and within the bounds of reason and logic. We wish independence through evolution, because we understand that a people, differing from another in race and in its ethnographical and ethnological conditions, can never be governed with justice and equity except by itself; and this, because the pride of superiority will always dominate the governing race to the detriment of the governed, and the latter will never be happy. Some of the congressmen and senators who were here a short time ago have said in Washington that the Filipino people are growing away from the American people. That statement is by no means as clear as it should be.

"The Filipino people, by virtue of being a tropical race, are very sensitive, and with the same impetuosity with which they love and admire a benefactor, they hate and despise a tyrant.

"The American people have brought us in the Philippines many things of great value; they have bestowed upon us many benefits and have granted us many liberties which formerly we did not enjoy; but it is also true that among the good things they have brought some evils; among the benefits there have sprung up like brambles certain unjust abuses, and among the many liberties conceded us petty tyrants have[173] arisen to restrict them. Therefore, the Filipino people have grown away from the bad Americans, but in no way from the American people to whom we owe but gratitude and love.

"We love those who love us and despise those who despise us. However defective our past civilization may have been, it has left in our hearts the feeling of dignity which befits a people of culture.

"Unfortunately, in the Philippines, not all those who are here as Americans possess the noble sentiments of the American people, whom we admire and love, for we would be contemptible did we, through the fault of some bad representatives, come to hate an entire nation which has been and is lending us its aid.

"Our illustrious visitor has proof positive of my assertion. The Filipino people, without knowing him personally, receive him with open arms and as to an old and beloved friend open to him their hearts, telling him their troubles.

"This is the Filipino people, these are their real feelings towards the people of North America.

"We trust that these prejudices may disappear in time, as these two races, destined to live together, continue on the road of mutual sympathy and a better understanding.

"With regard to our present situation, from an administrative standpoint, although we are relatively better off than formerly, nevertheless there are in the present government many defects which merit censure.

"Against such defects we shall continue to struggle until the Philippines possess a legislative body which shall know better than that of to-day the needs and conditions of this people.

"At present we have no legislative body but the civil commission, composed of three Filipino members, without portfolios, and four American members with them. The latter members, the majority of whom do not know the country in its inside phases, clearly can never dictate laws which are adapted to the circumstances and conditions of the people.

"The Philippine archipelago is very diverse in its ethnographical and ethnological conditions, and, therefore, it is very difficult to frame a law which is adapted to its general necessities, unless one has an accurate and profound knowledge of the situation and conditions of each and every one of the thirty-some provinces which form the archipelago.

"Another of the greatest defects which we observe in the present government is the inequality and lack of justice in the appointments of[174] government positions, as between Filipinos and Americans, with the exception of the judiciary which is the department most evenly distributed.

"In the civil commission and in the provincial boards the voice of the Filipino is not in the majority, neither, therefore, is the voice of the people. It is true that the municipalities appear to operate with the fullest liberty, but this liberty is restricted, because the provincial board exercise direct control over all their acts, so that municipal autonomy is, as a matter of fact, nominal.

"The most noble and acceptable institution which American government has established here is that of public instruction. Even the officials in that department are also the best liked and those upon the most friendly terms with the Filipino people, although defects are not entirely absent as is the case with every human creation. Against this department we can say nothing up to the present. God grant that it may continue so for many years, without being affected by the discord and prejudice which the enemies of the country seek to sow.

"With respect to the economic phase, we could be no worse off than we are now, and this can be easily explained. Since the year 1896, in which the revolution against Spain commenced, the Philippines have gone from bad to worse in all their economic conditions, particularly in the matter of agriculture which is the sole source of their wealth. Of 56,000,000 acres of land which we have fit for cultivation, only 6,000,000 acres are cultivated and 50,000,000 are not cultivated. War, drouth, cholera and rinderpest among our work animals, have prostrated us to such an extent that all which the farmer might say of the situation pales before the reality. To these inferior troubles must be added others on the outside, the lack of market for our sugar; Japan, protecting herself from Formosa, raises her custom tariff upon sugar; China, with the boycott, closes her market to us because of our relations with America, and rich America, which should protect us, also closes her doors to us with a Dingley tariff.

"To sum up, the Philippines have no money, they have no production, they have no market. Could there be a harder situation?

"The plantations paralyzed and the laborers without work—thus rises the germ of ladronism. The scarcity of money is such that in order to find a dollar to-day one needs a searchlight, and to make matters worse the articles of prime necessity rise in price, making existence almost impossible for the poor workman.

"In the time of the Spanish government there were in circulation[175] some two hundred million of Mexican pesos, to-day we have hardly thirty million, according to the last report of the secretary of finance, a sum which, when divided among eight million inhabitants, gives 3.75 pesos per capita.

"If to this we add the stoppage of all business through the paralysis of commerce and the industries, it will be seen that with 3.75 pesos for each inhabitant, pauperism, hunger and misery are necessary consequences.

"Here we have the actual state of the Philippines, whose competition the powerful sugar trust in America still fears. America needs three million tons of sugar for her home consumption; her production amounts to only one million tons, so that she must import two million tons from abroad. The Philippines produce only three million piculs of sugar, or about 187,500 tons. Is it possible to dream of competition?

"Our money crisis can only be met by the establishment of agricultural mortgage banks, and if we wish to escape disaster in that enterprise it is necessary that its administration be completely separated from the government, with the exception of the usual powers of inspection, this because it is well known that prosperity in these affairs is based upon mercantile interest, which does not exist in government officials, whose interests are political rather than mercantile. As proof of this statement let us look at what happened with the $3,000,000 which the national government donated to the insular government to improve the grievous situation of the country. With all our soul we are grateful for so generous a gift, but we greatly regret that the government has not known how to administer it better. The $3,000,000 have been exhausted, but the situation of the country has not improved in the slightest degree. That was, indeed, a disaster.

"To-day questions involving many millions are being discussed and it would be very lamentable if the protection and good wishes of the national government should come to naught through a mistaken or defective administration. Our agricultural crisis is due rather to the terrible mortality of the work animals, which is to-day extending to all classes of cattle. This is a misfortune from which we have been suffering since the year 1901. Five years of massacre, no stock in the world will stand it.

"To remedy this state of affairs we need machinery which will take the place of the work animals, and we believe that the free entry of every class of machinery for a definite time would be one of the most efficacious means of fomenting and encouraging the many lines of[176] industry which we have to exploit, and, therefore, of raising the country from the state of prostration in which it is found.

"With what has been said, our distinguished guest will be able to form an idea of the situation of this country under its triple aspect, political, administrative and economic and echo across the seas our by no means enviable condition. I have spoken."

[177]

The term Moro is used to describe the Mohammedan Filipino and includes a number of tribes occupying the large island of Mindanao, the smaller islands adjacent to it and those of the Sulu archipelago.

The northeast corner of Mindanao is separated from the island of Leyte by the Surigao Strait, and that part of Mindanao has considerable sprinkling of Christian Filipinos, but both that island and the Sulus can be considered Moro country. The Americans recognize the difference between the two groups of islands and administer government according to different plans. Civil government has been established in the northern islands, and except where ladronism prevails, law and order reign. There are in some places, as in northern Luzon, wild tribes in the mountains, but these are so few in number and so different from the civilized Filipinos that they do not enter into the solution of the Philippine problem.

In Mindanao, however, and the other Moro provinces warlike tribes have been in control. They have furnished a large number of pirates and have frequently invaded the northern island, carrying back Filipino slaves. They never acknowledged the authority of Spain and succeeded in keeping most of the island in the southern group free from Spanish control. Our country probably exercises authority over more Moro territory than Spain ever did, and yet our authority is limited and we employ the military form of government rather than the civil.

In our tour of the islands we crossed over the narrow part of Mindanao, went up the Cotabato valley and called upon the Sultan of Sulu at his home near Maibun on the island of Sulu.

We landed at Camp Overton, a military post on Iligan bay on the north coast of Mindanao, and immediately began the ascent to Camp Kiethley, eighteen miles in the interior. A military road has been constructed between these two camps, following for the greater part of the way the Spanish trail. Owing to the heavy rainfall and the[178] luxuriant growth of vegetation it is difficult to keep a road in repair, and not far from the coast we passed a large number of prisoners who were engaged in straightening and improving it. About three miles from the coast we made a short detour in order to see the famous Argus Falls, and they are well worth seeing. The Argus river, which at this point is a larger stream, falls two hundred and twenty feet and rushes by a tortuous route through the narrow walls of a gorge. The falls are not only picturesque, but they suggest the possibility of future use. It has been calculated that one hundred thousand horse power is here going to waste. The military authorities have been trying to secure an appropriation for an electric railroad from Camp Overton to Camp Kiethley with the intention of obtaining power from the falls, but this would utilize only a small fraction of the energy which the Argus possesses. Two miles farther up the road we turned aside to see the rapids of the same river and here made our first acquaintance with the Moros. We found a dozen of them under a rude shed of palm leaves preparing the evening meal. The most conspicuous dish, at least the dish that attracted our attention, was a skillet full of grasshoppers being done to a neat brown over a slow fire. While we were watching them, two half bare children returned from the chase with a large supply of fresh grasshoppers strung upon grass. The Moros have a most repulsive habit of dyeing the teeth black, the enamel being first scraped off. Add to this the red tinge left on the lips by chewing of the betel nut and the mouth is anything but beautiful. The clothing of the Moros is scanty and of a cheap quality. The men, when at work, often wear nothing but a breech cloth. When dressed up they wear very tight fitting trousers of gay color; a tight fitting waist and a turban completes their company dress. A garment much worn by men and women is the sarong, which is a piece of cloth sewed together like a roller towel and folded about the body. The men, no matter what else they wear or fail to wear, have a scarf wound around the waist in which they carry a knife, of which there are several varieties, the bolo, the sarong and the kris being the most popular. The Moros above mentioned consented to having a snapshot taken, and their spokesman informed us in broken English that he had visited the St. Louis Exposition. Captain McCoy, one of General Wood's staff, who accompanied us as far as Zamboanga, explained to us that a number of Moros were sent to St. Louis as an experiment and that they had returned very much impressed with what they saw in the United States.

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As we proceeded on the road to Kiethley we passed the spot where a sergeant was cut to pieces by the Moros three weeks before. While all the Moros carry knives and are expert in their use, they set a high estimate upon a gun, and the hapless traveler who carries one of these envied weapons is apt to be waylaid, if alone, and lose his life as a penalty for his rashness. With this incident fresh in his memory, Col. Steever, of Camp Overton, furnished us with a mounted guard. During the first part of the ride we passed through a forest in which there were many large trees, some of them with fantastic trunks, others festooned with vines and all surrounded by a thick undergrowth which furnish an admirable cover for reptiles, beasts or hostile natives. A boa-constrictor, thirty-six feet long, was recently killed not far from the road on which we traveled.

I have referred to the killing of the sergeant and mentioned the reason sometimes given. It is to be regretted that we occasionally lose men for reasons that reflect upon us. Governor Devore, whose jurisdiction extends over a part of Mindanao, officially reports the killing of one soldier in a quarrel which grew out of an attempt by the soldier to secure native wine without paying for it.

The latter part of the ride was through a series of small hills covered with cogon grass. The soil looks like it might be very fertile, and we passed one little ranch where an American had set out some hemp plants, but there was little evidence of cultivation along the line.

Camp Kiethley is about twenty-three hundred feet above the sea on a hill which bears the same name, and commands a beautiful view of the surrounding country. The ocean can be seen to the north, and to the south a magnificent mountain lake stretches away for twenty miles. A regiment under the command of Col. Williams is stationed here, and this is considered one of the most healthful situations in the Philippine Islands. The American officers insist that Mindanao has a better climate than Luzon, and some of them are enthusiastic about the possibility of drawing American settlers to the island. General Wood has given much attention to the products and climatic conditions, and has encouraged the coming of Americans to Mindanao. Some two hundred of these have settled about Davao bay in the southeastern part of the island and are cultivating hemp. I found, however, that most of the members of the military circle were counting the months intervening before the time of their return to the States. The ride across Lake Lanao took us in sight of some hostile country whose inhabitants still refuse to acknowledge allegiance to the United States. Some of the cottas, or forts, from which Moros have been[180] driven within a few months were pointed out to us. Governor Devore is building a model town on the shore of the lake and hopes to convince the natives of the friendly intentions of our country.

Camp Vickars is only a few miles south of the lake and near the summit of the divide. The elevation here is twenty-nine hundred feet and the site for the camp is well chosen. It is about twenty-two miles from this point down to Malabang, the seaport on Llana bay, and Captain Foster, who is in command at Camp Vickars, furnished us with a mounted escort. The ride down to the sea was even more enjoyable than the trip to Camp Kiethley, the road leading through forests more dense and foliage more varied. The journey was enlivened by the sight of a number of monkeys sporting in the trees and by the discordant notes of the horn-bill. There is a waterfall on the south side of the range also, nearly half way down the summit, which, while it does not compare with the Argus Falls, could be used for the development of several thousand horse power.

The camp at Malabang, now under command of Col. Varnum, has a splendid water supply derived from several large springs, but the harbor is so poor that the government is preparing to remove the camp to Parang, about twenty miles south, where there is an excellent harbor.

At Malabang we took our boat again, it having gone around the island while we crossed over, and proceeded to Cotabata near the mouth of the Rio Grande river. Acting Governor Boyd met us here with a river steamer and took us to his headquarters about thirty-five miles further up the river. We had a double purpose in making this trip, first to see one of the most fertile valleys on the island; and, second, to pay our respects to Datu Piang, a friendly Moro of considerable influence among the natives. The Rio Grande is a crooked stream, wending its way through the high grass, the monotony being broken now and then by cocoanut groves, rice fields, mango trees, banana plants and hemp. While there is no such systematic cultivation here as in the northern islands, there is enough to show the possibilities of the soil.

The moon was shining brightly when we approached Governor Boyd's camp, and we were greeted by a salute of lantakas (small brass cannon) so numerous that we lost all count. Datu Piang had inquired of the governor how many guns should be fired and was told that as I held no official position, he could use his own discretion as to the number. In order that he might not err on the side of too few, he fired between fifty and a hundred. We had scarcely disembarked before he came in state to make an official call, seated on the roof of[181] his vinta, or ceremonial barge, manned by forty oarsmen. He was accompanied by his leading datus, his Mohammedan Arab advisor and his East Indian interpreter. He brought with him also his two sons and two of the sons of the late Datu Ali, who met a violent death last fall at the hands of the American troops.

I regret that we were not able to secure a photograph of him as he approached, for it was a sight of royalty such as we had not before witnessed. No language can convey the impression that he made upon us as he approached the shore, smoking a cigar and flanked on either side by a brown skinned urchin bearing an open umbrella of red silk trimmed with wide yellow fringe. He stayed long enough to compliment the American officials and to commend Judge Powell, who happened to be with us, for treating the rich and the poor alike. Piang's sons and the younger son of Datu Ali have been studying English under the instruction of Governor Boyd's wife, and they showed creditable progress in arithmetic as well as in the use of the language. Piang said that he wanted the boys to finish their education in the United States.

Datu Piang is not of royal blood; in fact, he is part Chinese, but he showed himself so able a financier that he became indispensable to Ali, the reigning Datu, and gave his daughter, Minka, to him in marriage. When the Americans entered the valley, Piang counseled surrender, but Ali went on the war path and he and his father-in-law became such bitter enemies that the latter refused to receive his daughter into his house after Ali's death, until urged to do so by the American officers.

We returned with Piang in his barge and spent a half an hour at his house. In that dimly lighted upper room there gathered a dusky, half-bare crowd of men and women and children, in the center of which sat Minka, the child-widow, just recovering from the wounds which she received at the time of her husband's death. I never felt more deeply, than when I looked upon them, the responsibility of our nation, or more anxious that our country shall so act as to bring to these people the largest possible amount of good. One would be hard hearted, indeed, who could see in them and in their habitation nothing but the possibility of exploitation.

When we left, Piang gave a lantaka to each of the men in our party, and to some of us spears and knives in addition, while the ladies were remembered with vessels of brass, of native manufacture, and sarongs. If our visit had been a hostile one, the cannons and weapons carried away would have made it memorable, for many expeditions have returned with less of the spoils of war.

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Our next stop was at Zamboanga, the most important port on the island and the headquarters of Governor Wood. The harbor at the city is not very well protected, but there is a little bay about eight miles away which affords both deep water and shelter. We found more Americans at Zamboanga than at any point outside of Manila, nearly all of them being in the service of the government. We visited two Moro schools here and listened to an address of welcome in English delivered by one of the students. Dr. Saleeby, an Armenian, is the superintendent of schools in Zamboanga and has furnished a great deal of information in regard to the tradition, history and customs of the Moros. He has also prepared primers in Arabic for the Moros of Mindanao and the Sulu Islands.

Our tour of the islands ended at Jolo, or rather at Maibun, on the other side of the island. Jolo is the chief seaport of the Sulus, and the Spanish alternated with the natives in occupying the space within the walled city. A guard is still kept at the gate and the Moros are not allowed to remain within the walls at night. They enter freely during the day, but are required to leave their weapons outside the gate. There are only five Americans in Jolo, besides[183] the government officials; two of these keep restaurants, two have saloons and the fifth has recently opened a photograph gallery.

Just outside of the city walls there is a Chinese village (as there is also at Zamboanga), the mercantile business being largely in the hands of the Chinese in both of these towns. There are a number of Christian Filipinos at both Zamboanga and Jolo.

The sultan of Sulu used to live in Jolo when the Spanish were not there, but during their occupancy of the town, and since, he has lived at Maibun on the opposite shore some ten miles distant. Major Stafford, who is in command of the post there, in the absence of Colonel Scott, invited the sultan to come to Jolo on the day of our arrival, and he appeared promptly on time. So much has been written of him in the United States that the readers of these articles may be interested in a description from life. He came on a pony, accompanied by a servant, who held over him a large red umbrella, and followed by a retinue of datus, head men and small boys. A native band beat drums and tom-toms as the procession moved along. The sultan himself was dressed in modern clothes, but all the rest wore the native dress. His single-breasted, long-tailed blue broadcloth coat was buttoned to the throat with gold buttons and his trousers were of the same material. He wore tan shoes and a fez of black and red, and carried a gold-headed ivory cane given him by the Philippine commission upon his last visit to Manila. He is small of stature, but compact in build, and carries himself with dignity and reserve. His teeth are black and he shares with his countrymen a fondness for the betel nut and tobacco. His prime minister, Haji Butu, who accompanied him, speaks more English than the sultan, though the latter is able to use a few words. After a short call we all repaired to a hall near by where a spear dance had been arranged, and we saw the natives, men and women, go through native dances which, in some respects, resemble those of the American Indian.

The next morning we crossed the island under the protection of a troop of cavalry and returned the sultan's call. (A few miles from the trail stands a mountain[3] where about eighty Moros still refuse allegiance to our government.) He lives in a nipa house but has a frame building covered with galvanized iron (still unfinished) in which he receives his guests. He sent for one of his wives (of whom he has four); he has three or four concubines, he does not know which, but these are not included in the list of wives. The prime[184] minister has four wives and two concubines, and one of the head men, at whose house we stopped on the way, had several wives. The sultan said that the wives were usually kept in separate houses, but that his lived together in one house.

The sultana, whom we saw, was dressed in silk, with trousers of red and white striped satin and wore high heeled shoes. She has a strong face, one of the most intelligent that we saw in Sulu. Both the sultan and his wife wore diamond and pearl rings. At our request the sultan brought forth his diamonds and pearls and exhibited his uniforms, heavy with gold braid and buttons. He is now drawing a salary of about five thousand dollars a year from the American government for exerting his influence in our behalf, and as a matter of economy it might be cheaper to put the datus on the pay roll than to suppress them by force of arms. His salary, however, is probably due as much to his being the head of the church as to his fighting qualities.

We sailed from Maibun to the Bornean coast in order to take a steamer for Singapore, and as we are studying colonialism, it was probably fortunate that we did, for we found a few foreigners developing North Borneo with Chinese coolies, the natives being lost sight of entirely.

At Sandakan there are thirty-eight English, two Germans and two thousand Chinese, but we searched in vain for a native. In and about Kudat, another Bornean port, there are twenty-two Europeans and ten thousand Chinese, and here we found only a few of the original inhabitants. At Labuan there are about twenty-five foreigners, and the local business is in the hands of the Chinese and East Indians.

I refer to the plan of development adopted in those parts of Borneo at which our steamer stopped because they throw light upon the colonial question with which we have to deal. Having described briefly, but as fully as space permits, the conditions as I found them in the Philippines, I shall devote the next article to a discussion of the policy which should be pursued by the United States in regard to them.

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[186]

Having in previous articles discussed the conditions as I found them in the Philippines, let us consider what the United States should do in regard to the Filipinos and their islands.

First, as to the northern group of islands—the islands north of Mindanao. Have the Filipinos a right to self government? Do they desire self government and independence? Have they the capacity for self government?

The first question must be answered in the affirmative if our theory of government is correct. That governments derive their just powers from the consent of the governed, is either true or false; if true, we cannot deny its application to the Filipinos; if false, we must find some other foundation for our own government.

To the second question I am able to answer, yes. My visit to the Philippines has settled this question in my own mind. I have heard people in America affirm that the intelligent Filipinos preferred American sovereignty to self government, but this is unqualifiedly false. Captain J. A. Moss, a member of General Corbin's personal staff, recently made a trip through the provinces of Pampanga, Nueva Ecija and Pangasinan and published a journal of his trip in one of the Manila papers upon his return. He concluded his observations as follows: "The discharged soldiers who are married to native women and who are 'growing up with the country' and are, therefore, in a most excellent position to feel the native pulse, all told me the great majority of the natives have no use for us. Ex-interpreters and other Filipinos with whom I was on intimate, cordial relations while serving in the provinces, told me the same thing. I have, therefore, from the foregoing, come to the conclusion that the Filipinos may be divided into three classes: (a) The 'precious few,' comprising those who are really friendly towards the Americans and think our government beneficial to the islands. (b) Those who are in some way beneficiaries of the government and entertain for us what may be termed 'expedient friendship.' (c) The great majority, who have absolutely[187] no use for us and to please whom we cannot get out of the islands any too soon."

The conclusion drawn by Captain Moss is warranted by the facts, and the feeling for independence is stronger in Manila, if possible, than in the provinces. I talked with Filipinos, official and unofficial, and while they differed in the degree of friendliness which they felt toward the United States, all expected ultimate independence. The college students of Manila in the various law schools, medical colleges, and engineering schools, numbering in all about a thousand, prepared and presented to me a memorial of more than fifty printed pages. This was prepared by sub-committees and afterwards discussed, adopted and signed by the students. It presented an elaborate review of the economic, industrial and political situation, viewed from the standpoint of these young men. It criticised certain[188] acts of the American government thought to be unjust and set forth arguments in favor of self government and independence—arguments so fundamental and so consistent with American ideals that no American statesman would have publicly disputed them ten years ago.

The Filipinos point out that the Americans lack that sympathy for, and interest in, the Filipinos necessary to just legislation, and this argument is no reflection upon the good intentions of Americans. In fact, good intention is generally admitted, but Americans at home recognize, as do Filipinos here, that good intentions are not all that is required. We have in the United States men of equal general intelligence but differing so in sympathy that no amount of good intent can keep one from doing what the other regards as unjust. Take for instance, the representative capitalist and the average laboring man; neither would feel that the other, however well meaning, was competent to speak for him.

The Filipinos also deny that the Americans are sufficiently acquainted with Philippine affairs to legislate wisely. We also recognize the force of this argument at home, and we leave the people of each state to act upon their own affairs. The people of a city would resent interference in their local affairs by the people of the county although identical in race and language. And they would resent just as much the attempt of any group of men, however wise, to[189] direct their government during a temporary residence. How, then, can congress expect to legislate wisely for people who are not only separated from America by the widest of the oceans, but differ from the people of the United States in color, race, history and traditions? How can a body of men, however benevolent and intelligent, hope by a few months' residence to so identify themselves with the Filipinos as to make rules and regulations suited to their needs?

The Filipinos also present an argument against the expensiveness of American rule, and this argument is not only unanswerable, but it is directed against an evil which is without remedy. If Americans are to hold office in the Philippines, they must be well paid. They must not only receive as much as they would receive in the United States for the same work, but they must receive more in order to compensate them for serving so far from home. This is not only theoretically true, but the theory is exemplified in the pay roll. The governor general receives $20,000 a year, two-fifths of the salary of the president of the United States, and yet, what a contrast between the duties and responsibilities of the two positions! And what a difference, too, in the wealth of the two countries and in the ability of the taxpayers of the two countries to pay the salaries!

The three American members of the commission (excluding the governor general) receive $15,000 per year, almost twice the salary of cabinet officers and three times the salary of senators and members of congress. It is true that these salaries do not appear as salaries paid for work on the commission, but as each American member of the commission receives $10,000 as head of a department and $5,000 as a member of the commission, his total income is $15,000 while the Filipino members of the commission receive but $5,000.

The members of the Philippine supreme court receive $10,000 each (the Filipino members of the court receiving the same as the Americans), a sum much larger than that usually paid to judges in the United States in courts of similar importance. This high range of salaries runs through the entire list of civil officials, and there is no chance of lowering it. Except in the case of judges, the Filipino officials, as a rule, receive considerably less than the Americans performing similar work, and this is a constant source of complaint. To Americans it is a sufficient answer to say that high salaries are necessary to secure able and efficient officials from the United States, but the Filipino is quick to respond, "why, then, do you insist upon sending us Americans to do what our people could do and would do for less compensation?"

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Not only must the salaries of Americans be high, but Americans must be surrounded with comforts to which the average Filipino is not accustomed. No one can remain in the Philippines long without hearing of the Benguet road and the enormous amount expended in its construction. There is a mountain resort in Benguet Province, in north central Luzon, which the commission thought might be developed into a summer capital or a place to which the families of the officials, if not the officials themselves, might retreat during the heated term. The railroad running from Manila to Dagupan would carry the health-seeker to within thirty or forty miles of Benguet, and an engineer estimated that a wagon road could be constructed the rest of the way for $75,000. It seemed worth while to the commission to appropriate that much for a purpose which promised so much for the health and comfort of those engaged in the benevolent work of establishing a stable government. The commission could hardly be blamed for relying upon the opinion of the engineer, and the engineer doubtless meant well. But the first appropriation scarcely made an impression, and the second engineer estimated that the cost would be a little greater. Having invested $75,000, the commission did not like to abandon the plan and so further appropriations were made until more than two millions and a half dollars, gold, have been drained from the Insular treasury, and the Benguet road is not yet completed. If it is ever completed, it will require a constant outlay of a large sum annually to keep it in repair.

Having met the members of the commission and other Americans residing in the Philippines, I am glad to testify that they are, as a rule, men of character, ability and standing. The personnel of Philippine official life is not likely to be improved, and so long as we occupy the islands under a colonial policy, the Benguet experiment is liable to be repeated in various forms, and yet the Filipinos point to the Benguet folly to show that the Americans are both ignorant of local conditions and partial toward the foreign population.

The third question, are the Filipinos competent to govern themselves? is the one upon which the decision must finally turn. Americans will not long deny the fundamental principles upon which our own government rests, nor will they upon mature reflection assert that foreigners can sympathize as fully with the Filipino as representatives chosen by the Filipinos themselves. The expensiveness of a foreign government and its proneness to misunderstand local needs will be admitted by those who give the subject any thought, but well-meaning persons may still delude themselves with the belief that[191] Spanish rule has incapacitated the present generation for wisely exercising the franchise, or that special conditions may unfit the Filipinos for the establishment and maintenance of as good a government as can be imposed upon them from without.

Before visiting the Philippines, I advocated independence on the broad ground that all people are capable of self-government—not that all people, if left to themselves, would maintain governments equally good, or that all people are capable of participating upon equal terms in the maintenance of the same government, but that all people are endowed by their Creator with capacity to establish and maintain a government suited to their own needs and sufficient for their own requirements. To deny this proposition would, as Henry Clay suggested more than half a century ago, be to impeach the wisdom and benevolence of the Creator. I advocated independence for another reason, viz., because a refusal to admit the Filipinos capable of self-government would tend to impair the strength of the doctrine of self-government when applied to our own people. Since becoming acquainted with the Filipinos I can argue from observation as well as from theory, and I insist that the Filipinos are capable of maintaining a stable government without supervision from without. I do not mean to say that they could maintain their independence, if attacked by some great land-grabbing power (it would be easier to protect them from aggression if they were independent, for then they[192] would be interested with us against the attacking party), but that so far as their own internal affairs are concerned, they do not need to be subject to any alien government. There is a wide difference, it is true, between the general intelligence of the educated Filipino and the intelligence of the laborer on the street and in the field, but this is not a barrier to self-government. Intelligence controls in every government, except where it is suppressed by military force. Where all the people vote, the intelligent man has more influence than the unintelligent one, and where there is an obvious inequality, a suffrage qualification usually excludes the more ignorant.

Take the case of the Japanese for instance, no one is disposed to question their ability to govern themselves, and yet the suffrage qualifications are such that less than one-tenth of the adult males are permitted to vote. Nine-tenths of the Japanese have no part in the law making, either directly or through representatives, and still Japan is the marvel of the present generation. In Mexico the gap between the educated classes and the peons is fully as great, if not greater, than the gap between the extremes of Filipino society, and yet Mexico is maintaining a stable government, and no party in the United States advocates our making a colony of Mexico on the theory that she cannot govern herself.

Those who question the capacity of the Filipinos for self-government overlook the stimulating influence of self-government upon the people; they forget that responsibility is an educating influence and that patriotism raises up persons fitted for the work that needs to be done. Those who speak contemptuously of the capacity of the Filipinos, ignore the fact that they were fighting for self-government before the majority of our people knew where the Philippine islands were. Two years before our war with Spain, Rizal was put to death because of his advocacy of larger liberty for his people, and after witnessing the celebration of the ninth anniversary of his death, I cannot doubt that his martyrdom would be potent to stir the hearts of coming generations whenever any government, foreign or domestic, disregarded the rights of the people.

A year before our war with Spain the Filipino people were in insurrection against that country, and they demanded among other things "parliamentary representation, freedom of the press, toleration of all religious sects, laws common with hers, and administrative and economic autonomy."

Here was a recognition of the doctrine of self-government and a recognition of the freedom of the press as the bulwark of liberty.[193] There was also a demand for freedom of conscience and the right to administer their own affairs for their own interests. In the proclamation from which I have quoted there was no demand for independence, but it must be remembered that we did not demand independence from England until after we found it was impossible to secure justice under a colonial system.

Whether by the demand for "laws common with hers" the Filipinos meant that they wanted the protection of laws made by the Spanish for themselves, I do not know. If that is the meaning of their demand, they must be credited with understanding the importance of a principle to which some of our own public men seem to be blind. The evil of a colonial policy, the gross injustice of it, arises largely from the fact that the colony is governed by laws made for it, but not binding upon the country which makes the laws. The Mexican who does not participate in the making of the laws of his country has at least the protection of living under laws which bind the maker as well as himself. So with the colored man of the south who does not vote, the laws which he must obey must be obeyed by those who do vote, and the taxes which he pays must be paid also by those who enjoy the franchise.

But under a colonial system the subject must obey a law made for him by one who is not himself subject to the law. The distinction[194] is so plain that it ought to be apparent to anyone upon a moment's thought.

If it is objected that but a small proportion of the Filipinos are educated, it may be answered that the number of the educated is increasing every day. The fact that the Filipinos support the schools so enthusiastically, even when those schools are established by outsiders and when the teaching is in a language strange to them, speaks eloquently in their behalf. Nor is this a new-born zeal. The Aguinaldo government provided for public schools and, cock fighting being prohibited, cock pits were actually turned into school houses in some sections over which the authority of his government extended.

It is objected by some that the intelligent Filipinos would, under independence, use the instrumentalities of government to tyrannize over the masses. This is not a new argument; it is always employed where an excuse for outside interference is desired, but there is no reason to believe that the Filipinos would be less interested in the people of their own race and blood than are aliens whose salaries are so large that it is impossible for them to claim that they serve from purely altruistic motives.

That those in power in Washington contemplate independence must be admitted, unless those who speak for the administration intend gross deception. In his speech on the evening of Rizal Day, December last, General Smith, one of the Philippine commission and head of the educational department,[4] said: "Popular self-government for the Philippines is the purpose of both people. If either seeks to achieve it independent of the other, the experiment is doomed to failure. If both work for it harmoniously there is no reason why it should not be accomplished. If it is accomplished, the history of the Philippines will hold no brighter page than that which recites the struggle of a simple people to fit themselves for independent government. If it is accomplished, the fairest page in American history will be that which records the creation of a new nation and the unselfish development of an alien race." If this is not a promise of ultimate independence, what possible meaning can the language have? If the administration does not intend that the Filipinos shall some day be independent, its representatives should not hold out this hope.

But there is even higher authority for the hope of independence. When the so-called "Taft Party" visited the Philippines last summer, Secretary Taft made a speech in which he assumed to speak for the president. Referring to the president's opinion, he said: "He[195] believes, as I believe and as do most Americans who have had great familiarity with the facts, that it is absolutely impossible to hope that the lessons which it is the duty of the United States to teach the whole Filipino people, can be learned by them, as a body, in less than a generation; and that the probability is that it will take a longer period in which to render them capable of establishing and maintaining a stable independent government."

This, it is true, states when independence cannot be hoped for, rather than when it can be hoped for, and yet, no honest man would use the language Secretary Taft employed without having in his mind the idea that independence would be granted at some future date. But his concluding words even more clearly present the hope of ultimate independence, for he says: "All that can be asserted is that the policy which has several times been authoritatively stated, that this Filipino government shall be carried on solely for the benefit of the Filipino people and that self-government shall be extended to the Filipino people, as speedily as they show themselves fitted to assume and exercise it, must be pursued consistently by the people of the United States or else they shall forfeit their honor."

Here Secretary Taft pledges the American government as far as he has power to pledge it—and he pledges the president also—to extend self-government to the Filipinos as rapidly as they show themselves fitted for it. The great trouble about these utterances and similar ones is that they are not binding upon the government, and the Filipinos are constantly disturbed by doubts and fears. Both at Manila and in the United States ridicule is often cast upon the[196] aspirations of the Filipino people, and plans are made which are inconsistent with ultimate independence. The attempt on the part of the commission to issue perpetual franchises is naturally, and I think rightfully, opposed by all Filipinos. If our occupation is to be temporary, why should our legislation be permanent? Why bind the ward in perpetuity so that he cannot control his own affairs when he reaches years of maturity? What is needed is an immediate declaration of the nation's purpose to recognize the independence of the Filipinos when a stable government is established. It is not necessary that a definite time shall be stated, nor is it so important just when the Filipinos are to have their independence, as it is that the nation's purpose shall be made known in an authoritative way and that the subsequent acts of our government shall be in harmony with that declaration. I believe that a stable government can be established within a short time and that independence could be granted with advantage to our government and with safety to the Filipinos within five years at the farthest. But whether independence is to be granted in five or ten or fifteen years or after a longer period, there should be no longer delay about announcing a policy. I have tried to impress upon the Filipinos the necessity of leaving this question to the people of the United States and the importance of proving in every possible way the virtues, the character and the progress of the people; I have pointed out the folly of insurrection and the damage done to their cause by resorting to force of arms, but I am equally anxious to impress upon my own countrymen the importance of dealing frankly and fairly with the Filipinos.

We have more at stake in this matter than have the Filipinos. They still have their national greatness to achieve; our position is already established. We have the greatest republic known to history; we are the foremost champion of the doctrine of self-government and one of the leading exponents of Christianity. We can afford, aye our honor requires us, to be candid with the Filipinos and to take them into our confidence. We dare not make them victims of commercial greed or use their islands for purely selfish purposes. It is high time to announce a purpose that shall be righteous and to carry out that purpose by means that shall be honorable. In my next article I shall endeavor to elaborate a plan which will, in my judgment, bring independence to the Filipinos, relieve us of the expense of colonialism, secure us every legitimate advantage which could be expected from a permanent occupation of the islands and, in addition, enable our nation to set the world an example in dealing with tropical races.

[197]

In speaking of the Philippine independence I have presented some of the reasons given by Filipinos for desiring it, but there are arguments which ought to appeal especially to Americans. If it were our duty to maintain a colonial policy, no argument could be made against it, because duties are imperative and never conflict. If, on the other hand the Filipinos desire independence and are capable of self-government, we cannot justify the retention of the islands unless we are prepared to put our own interests above theirs, and even then we must be satisfied that our interests will be advanced by a colonial policy.

In the beginning of the controversy there were many who believed that the Philippine Islands would become a source of profit to the United States. It was confidently predicted that a multitude of Americans would flock to the islands and find rich reward in the development of their resources. These hopes have not been realized. Except in Mindanao, of which I shall speak later, there is no evidence of any present or future colonization by Americans. There are a few Americans engaged in business in Manila and at other army posts, but these are insignificant in number and the business done by them is nothing as compared with the cost of colonialism to the United States. We are maintaining about twelve thousand American soldiers in the island and five thousand native scouts, officered by Americans and paid for by the United States. Besides this outlay for the army, our Philippine policy has been made the excuse for a large increase in our naval expenditures. While it is difficult to determine accurately the annual cost of our Philippine policy to the people of the United States, it is safe to say that it exceeds the value of all the merchandise that we export to the Philippine Islands and all the money made by Americans in the islands, including salaries paid to Americans from taxes collected in the Philippines—and the expenses[198] are borne by all the people while the benefits are received by a mere handful. No one, therefore, can justify the holding of the Philippines on the ground that they are a pecuniary advantage.

If it is argued that we need the Philippine Islands as a base for the extension of our trade in the Orient, I answer that it is not necessary to deny the Filipinos independence in order to hold a sufficient number of harbors and coaling stations to answer all the requirements of trade. The Filipinos are not only anxious to have the advantage of our protection, but they recognize that to protect them we must have harbors and a naval base. In return for the services we have rendered them we have a right to ask, and they would gladly grant, such reservations as we need. These reservations could be properly fortified and would furnish coaling stations both for our navy and for our merchant marine. It goes without saying that in case we had war with an oriental nation, it would be infinitely better to have the Filipinos supporting us, in their own interest as well as out of gratitude, than to have them awaiting an opportunity for insurrection.

I have already referred to the danger which may come to the principle of self-government in the United States from the systematic denial of self-government to the Filipinos. As our officials can only explain their continued presence in the Philippines by alleging incapacity in the Filipinos, they find themselves unconsciously surrendering the governmental theories which were until recently universally accepted in our country. We cannot overlook the influence that[199] these changed opinions may have upon the politics of our own country if a colonial policy is indefinitely continued.

Neither can we ignore the fact that our prestige as a teacher of the principles of republican government must be impaired if we hold colonies under the law of force and defend ourselves by using the arguments employed by kings and emperors as an excuse for denying self-government to their own people. We cannot preach that governments derive their just powers from the consent of the governed and at the same time adopt a different principle in practice.

It is worth while also to remember that foreign service is more or less demoralizing to our troops. Our soldiers are good, average men, but all men are more or less influenced by environment, and our soldiers cannot be expected to maintain as high a standard of morality when far away from home and the influences of home, as when their good purposes are strengthened by the presence of mothers, sisters and friends. The hospital records show the extent to which our soldiers yield to the temptations which surround the post, and the saloons that follow our army speak forcibly of the dangers which attend foreign service. Can we afford to subject the morals of our young men to such severe tests unless there is some national gain commensurate with the loss?

[200]

If our nation would at once declare its intention to treat the Filipinos living north of Mindanao as it treated the Cubans, and then proceed, first, to establish a stable government, patterned after our own; second, to convert that government into a native government by the substitution of Filipino for American officials as rapidly as possible; third, to grant independence to the Filipinos, reserving such harbors and naval stations as may be thought necessary; and, fourth, to announce its purpose to protect the Filipinos from outside interferences while they work out their destiny—if our nation would do this, it would save a large annual expense, protect its trade interests, gratify the just ambition of the Filipinos for national existence and repeat the moral victory won in Cuba.

In return for protection from without, the Filipinos would agree, as the Cubans did, that in their dealings with other nations they would not embarrass us.

The reservations retained could be converted into centers for the extension of American influence and American ideals, and our nation would increase its importance as a real world power. Unless our religion and our philosophy are entirely wrong, moral forces are more permanent and, in the end, more potent than physical force, and our nation has an opportunity to prove that a nation's greatness, like the greatness of an individual, is measured by service. It also has an opportunity to prove that the Oriental can be led by advice and[201] improved by example and does not need to be coerced by military power.

Our reservations ought to contain model schools, with a central college, experimental farms and institutions in which the people could be trained in the arts and industries most suited to the natural resources of the country. Our nation is unfitted by history and by tradition to exploit the tropical countries according to the methods employed by the monarchies of Europe. To hold people in subjection requires a large military expenditure; if we were to attempt to make our own people bear such a burden, they would soon protest; if we were to make the Filipinos bear it, it would crush them. The Filipinos would resist such a policy, if employed by us, more bitterly than if it were employed by a European country, because they have learned from us the lessons of liberty. Subject peoples are not willing laborers, and our country would not endorse a system of compulsory labor. Education, too, is inconsistent with a permanent colonial system and cannot be carried far without danger to the ruling power.

We must choose, therefore, between two policies, and the sooner the choice is made, the better. As we cannot adopt the European policy without a radical departure from our ideals, and ultimately from our form of government at home, we are virtually forced to adopt a plan distinctly American—a plan in which advice, example and helpfulness shall be employed as means of reaching the native heart. Some of the European nations have been content to seize land and develop it with European capital and Chinese labor; our plan must be to develop the natives themselves by showing them better methods and by opening before them a wider horizon. At our reservations there would be religious freedom, freedom of speech, freedom of the press, self-government and public instruction for all, and every uplifting influence would have free play. If we believe that right makes might and that truth has within itself a propagating power, we cannot doubt the spread of American civilization from these American centers.

While the Philippine Islands are under American authority, the government ought to be administered for the benefit of the Filipinos, in accordance with Secretary Taft's promise. If they are to be subject to our tariff laws when they buy of other nations, they ought to have free trade with us, but the Philippine Islands are so far from us that it would be more just to allow the Philippine tariff to be made by the Philippine assembly soon to be established. The Filipinos belong to[202] the Orient and their dealings must be largely with the countries of the Orient; unless they are in a position to have their tariff laws conform to their geographical position, there must necessarily be friction and injustice.

So important are geographical considerations that Americans who see fit to take up their residence upon such reservation as we retain for harbors, coaling stations and a naval base ought to be freed from the fetters of our tariff laws and shipping laws. I even venture to suggest the creation of an Oriental territory, to be composed of such stations and reservations as we may now have or hereafter acquire in the Orient. This territory should have a delegate in congress like other territories, but should be freed by constitutional amendment from our tariff laws and permitted to legislate for itself upon the subject. It could thus establish free ports, if it chose, and give to its people the trade advantages enjoyed by those who live in Hong Kong, Singapore and other open ports.

In what I have said about independence and self-government in the Philippines, I have been speaking of Luzon and the other islands north of Mindanao. As I have already pointed out, the conditions existing in Mindanao and the Sulu archipelago are so different from those existing in the northern islands that the two groups should be dealt with separately. It would not be fair to deny independence to the Christian Filipinos living in the north merely because the Moros have never shown any desire to adopt a republican form of government. (They live under a sort of feudal system, with sultan and datu as the ruling lords.)

But while the work of establishing a stable government among the Moros is a more difficult one and will proceed more slowly, the same principles should govern it. The Moros have furnished a great many pirates for the southern seas, and the influence of the adventurer and free-booter is still felt in Moroland. Then, too, they have an unpleasant way of killing Christians, on the theory that by doing so they not only insure an entrance into heaven, but earn the right to four wives in their celestial home. Occasionally a Moro takes an oath to die killing Christians (he is called a juramentado), and after a season of fasting and prayer, and generally with shaven eyebrows, he goes forth to slay until he himself is slain. Besides those who deliberately take human life by retail or by wholesale, there are religious fanatics who act under frenzy. All in all, the Moro country is far below the northern islands in civilization whether the civilization is measured by a material, an intellectual, a political or a moral standard. But[203] even among the Moros I believe it is possible to introduce American ideas. Already some progress is being made in the establishment of schools, and Governor Findley has succeeded in interesting the natives in exchanges where trade is carried on according to American methods. While polygamy is still permitted, slavery is being exterminated and the natives are being shown the advantage of free labor. I believe that even among them our work can be advanced by assuring them of ultimate independence, to be granted as soon as a government is established capable of maintaining order and enforcing law. By educating young Moros and then using them in official position, we can convince the Moros of the sincerity of our friendship, and these officials will exert an increasing influence for good. In the meantime, we should establish experimental stations and by the use of native labor train the people to make the best use of the resources of their country. I believe General Wood is already planning for an experimental farm near Zamboanga.

While the Moros are a fierce people and accustomed to bloodshed, they have enough good qualities to show the possibility of improvement. They are a temperate people, abstaining entirely from intoxicating liquors, and while they practice polygamy and add concubinage to plurality of wives, they carefully guard the chastity of their women. They have their system of laws, with courts for the investigation of criminal charges and for the imposition of fines. The existing code in the Sulu archipelago, while lamentably below our penal code, shows a desire for the establishment of justice between man and man. Dr. Saleeby has published a translation of the existing code, together with the code (not yet adopted) prepared by the present prime minister of the sultan, and a comparison of the two shows distinctly that American influence is already being felt.

While I do not believe that any large number of Americans can be induced to settle permanently in Mindanao (and Mindanao seems to be the most inviting place), there will be ample time to test this question while a government is being established among the Moros. It is more likely that the waste lands will be settled upon by immigrants from the northern islands and that in time the Christian Filipinos will be sufficiently numerous to control the islands, and they can then be annexed to the northern group.

The leaven of American ideas is already spreading. At Zamboanga we met Datu Mandi, who has adopted the American dress and opened one of his buildings for a Moro school for girls. He is manifesting an increasing interest in the American work. Datu Mandi's brother[204] was one of the Moros taken to the World's Fair and he, too, has abandoned the native dress. I have already referred to the desire expressed by Datu Piang to have his sons attend school in America. This is a good sign, and money spent in educating them would reduce military expenditures in that part of the island. The sultan of Sulu also wants to visit America, and a trip would do him more good than a year's salary. As soon as we convince these people that our purpose is an unselfish one, they will become willing pupils, and in the course of time they will find the home more congenial than the harem and the ways of peace more pleasant than the war path.

While our plans should be unselfish, they would probably prove profitable in the end, for friends are better customers than enemies, and our trade is apt to develop in proportion as we teach the natives to live as we do. When Solomon came to the throne, instead of choosing riches or long life, he asked for wisdom that he might govern his people aright, and he received not only wisdom, but the riches and the length of days which he had regarded as less important. May we not expect a similar reward if we choose the better part and put the welfare of the natives above our own gain?

After all, the test question is, have we "faith in the wisdom of doing right?" Are we willing to trust the conscience and moral sense of those whom we desire to aid?

Individuals have put Christianity to the test and have convinced themselves that benevolence, unarmed, is mightier than selfishness equipped with sword and mail, but nations have as yet seldom ventured to embody the spirit of the Nazarene in their foreign policy. Is it not an opportune time for our nation to make the trial? Our president has recently been hailed as a peacemaker because he took the initiative in terminating a great war, but this involved no sacrifice upon our part. May we not win a greater victory by proving our disinterested concern for the welfare of a people separated from us not only by vast waters but by race, by language and by color?

Carlyle in concluding his history of the French revolution declared that thought is stronger than artillery parks and that back of every great thought is love. This is a lofty platform, but not too lofty for the United States of America.

[205]

We had not thought of visiting Java, but we heard so much of it from returning tourists as we journeyed through Japan, China and the Philippines, that we turned aside from Singapore and devoted two weeks to a trip through the island. Steamers run to both Batavia (which is the capital and the metropolis of the western end of the island) and Soerabaja, the chief city of eastern Java, and a railroad about four hundred miles long connects these two cities. A tour of the islands can thus be made in from ten to fifteen days, according to connections, but unless one is pressed for time, he can profitably employ a month or more in this little island, attractive by nature and made still more beautiful by the hand of man. There are excellent hotels at the principal stopping places, and the rates are more moderate than we have found elsewhere in the Orient.

The lover of mountain scenery finds much in Java to satisfy the eye. The railroad from Batavia to Soerabaja twice crosses the range, and as the trains run only in the day time, one can, without leaving the cars, see every variety of tropical growth, from swamp to mountain top, from cocoanut groves and rice fields on the low land to the tea gardens and coffee plantations of the higher altitudes, not to speak of mountain streams, gorges and forests.

Java is the home of the volcano and contains more of these fiery reservoirs than any other area on the earth's surface. While only about six hundred miles in length and from sixty to a hundred and twenty miles in width, it has, according to Wallace, thirty-eight volcanoes, some of them still smoking and all of them interesting relics of a period when the whole island was deluged with molten lava. Some assert that almost all of Java has been built up by the eruptions of volcanoes. Two extinct volcanoes, Salak and Gedah, can be seen from Buitenzorg, and from the top of Boro Boedoer temple nine volcanoes can be counted when the air is clear—at least Groneman so declares in his description of this temple, although not so many were visible the day we visited there.

It is only twenty-three years ago that Krakatau, which stands upon an island of the same name in the Strait of Sunda, just off the east end of Java, startled the world with an eruption seldom equaled in history. It began smoking in May, 1883, and continued active until the 26th of August following, when explosions took place which were heard at Batavia, eighty miles distant, and the next day the explosions[206]
[207] were still more gigantic, being audible two thousand miles away. The loss of life caused by the mud and ashes and by the waves set in motion by the eruption was officially estimated at over thirty-six thousand. Various scientific societies, especially of Holland, England and France, made exhaustive reports on the Krakatau eruption. The Royal Society of Great Britain estimated that the volume of smoke arose to a height of seventeen miles and that several cubic miles of mud, lava and stones poured forth from the crater to the ruin of a large area. At one place the water rose more than seventy-five feet and threw a steamship over the harbor-head into a Chinese market; but under the influence of a tropical sun and abundant moisture the slopes of the volcano soon grew green again, and now the natives speed their skiffs through the adjacent waters and the inhabitants of this volcanic belt live and move with little thought of the mighty forces which have so often demonstrated their powers in the archipelago.

If one is interested in the study of trees, plants and flowers he can employ himself indefinitely in the famous botanical garden in Buitenzorg. While Batavia is the normal capital of Netherlands India, the governor general lives at Buitenzorg—a city built on a mountain slope forty miles from Batavia, where an altitude of some seven hundred feet gives an average temperature of eight degrees below that of the sea level. The botanical garden surrounds the palace and for nearly a century the authorities have been collecting specimens of the flora of the tropics.

[208]

The present superintendent of the garden, Herr Wigman, is an enthusiast in his line, and we are indebted to him for a most enjoyable tour through the garden. The main entrance leads through an avenue of gigantic kanari trees, set some forty feet apart and forming a verdant roof that entirely excludes the sun. The officials believe that they have made this the most attractive driveway in the world, and so far as my observation goes, they are justified in their claim. Climbing vines of every variety have been trained upon these trees until their enormous trunks stand like so many columns draped in living green. One climbing vine, with a trunk which one would mistake for a tree if it stood alone, has festooned a row of trees three hundred feet long and is still reaching out for new conquests. Herr Wigman shows this monster vine with pardonable pride, but he has found on his visits to Europe that he could not give a truthful description of it without endangering his reputation for veracity. We saw, here, also, rattan vines of seemingly endless length, hanging from lofty limbs or coiling on the ground like a colony of serpents. A specialty has been made of orchids, as is evidenced by a collection of between two and three thousand varieties. Some of these are remarkable for their curious and variegated leaves, others for the beauty and delicacy of the flowers. We were shown three kinds of pitcher plants; one kind is fashioned like a rat trap, the tiny spines pointing downward so that the insect can enter but can not escape until the flower withers; another drowns his victims in a syrup-like water; while a third poisons the unlucky prisoners lured into the recesses of the blossoms. Several plants growing on tree trunks have porous bulbs which seem to be designed for ant houses; at any rate the ants are always found in them. By an admirable reciprocity the ants pay their house rent by protecting the plants from other insects. Some of the European nations have defended their occupation of Oriental countries on the same theory, viz., that they give protection in exchange for a domicile, but there is no evidence that the ant lives on the plant, while colonialism is always a burden to the natives.

In the botanical garden, as elsewhere in the island, are to be found all varieties of the palm—the royal palm, than which there is no more ornamental tree, the cocoanut palm, with its myriad uses, the sugar palm, the sago palm, the oil palm, the betel-nut palm, which furnishes the Malay a substitute for chewing tobacco, the nipa palm, so helpful in building, the fan palm, etc., etc.

Nature has been prodigal in her gifts to the people of the tropics, and besides giving plant life in confusing abundance, her generosity is shown in a number of trees, each of which can be put to many uses.[209] Reference was made to the bamboo in one of the articles on Japan, but the Javanese have not only the bamboo, but the palm as well, and from this one tree they could build their houses (though the bamboo is usually used for frames and floors because it is lighter, the trunk of the palm might be employed) and secure food, drink and light, and in addition, a fermented liquor and a narcotic.

The lakes and pools of the Buitenzorg garden teem with lotus and water lilies of many colors. One variety, brought from New Guinea, has blue flowers of various shades and is as yet unknown in Europe and America. One water lily has enormous flat, circular leaves with the edges turned up like a pie pan. Some of these leaves are four feet in diameter, and an imaginative writer has pictured them as frying pans on which the natives bake hot cakes.

The papyrus, from which the ancient Egyptians made their paper, grows here, though it is no longer found in Egypt. Here, too, are flowering trees and shrubs of many kinds, one whose pods are so exactly like tallow candles that it is called the candle tree. But it would occupy more space than I have at my disposal to give an adequate description of the beauties of the garden, with its mighty banyan trees, its waving palms, its graceful bamboos, its odorous sandalwood and tangled vines, its rose garden, its depth of shade and wealth of bloom, its upas tree (not deadly, however, as tradition has it, but quite innocent of any criminal intent), its winding ways and really moss-grown paths and its secluded little cemetery where rest those members of the families of the governors who died on the island. No wonder Buitenzorg is the Mecca of the botanist and the one spot never neglected by even the casual tourist in the island.

Java reminds one of Japan in the appearance of its rice fields, its cultivated hills and its terraced mountain sides. Though the island is diminutive in area, containing a little less than forty thousand square miles, half of which is tillable, the land is so wisely used that it supports a population of 28,000,000. With so many mountains and with a rainfall amounting to ten feet per annum in some places; the island has, as might be expected, an abundance of springs and running streams, and these make possible a very perfect system of irrigation which has converted Java into a vast garden. Sugar is the chief export, followed by tea, coffee and copra, although rice is the product to which most attention is given. It is the chief article of food, and so much is required to support the dense population that its importance as a crop is not indicated by its place in the table of exports.

As a traveler is more impressed by the unusual things than by the[210]
[211] things with which he is familiar, one who visits Java immediately notices the numerous fruits peculiar to the island. They have here all of the fruits usually found in tropical countries and several that are not found elsewhere. The pineapple grows in perfection and can be bought in the market for about a cent apiece. The Java orange is not equal in taste or variety to those of California or Florida, but the banana, of which there are more than a hundred varieties, makes up for the deficiency. Mrs. Scidmore, in her book on Java, is authority for the statement that four thousand pounds of bananas will grow on the space required to produce ninety-nine pounds of potatoes or thirty-three pounds of wheat; if her calculation is correct and the ratio of productiveness anything like the same in the case of other fruit, one can understand why the problem of living is so simplified in warm countries. A fruit closely allied to our grape-fruit is found here, a variety of which grows in China and Japan. The papaya, which we first tasted in Honolulu, the mango, whose season had passed in the Philippines, the sour manila and the durian are all to be bought in the market here. The last named fruit has succeeded in arraying into ardent friends and unsparing critics the tourists who have ventured to eat it. Some declare that it is delicious, while others can not bear the taste, and all agree that the odor is exceedingly repulsive. It is rough-skinned, very large, sometimes weighing ten or fifteen pounds, and resembles in appearance both the bread fruit and the nangka.

Among the fruits which we have tasted for the first time the mangosteen and the rambutan are rivals in popularity. The first is a delicately flavored, orange-shaped morsel of pure white, encased in a thick hull of deep red. It melts in the mouth, and leaves a memory of mingled flavors. Its fame has spread abroad, and there was for years a standing offer of thirty pounds to anyone who would put Queen Victoria in possession of a ripe mangosteen, but it decays so quickly that not even ice will preserve it during a long sea voyage. The rambutan has not received as much praise as the mangosteen, but I am not sure but that it is superior for continuous use. The word rambutan means hairy, and the name was given to this fruit because it has a covering something like a chestnut burr, except that the so-called hairs are soft instead of spine-like. There is a variety of rambutan which has a smoother covering without the hair-like projections, and this is very appropriately called the kapoelassen (which means bald) rambutan. The usual color of the covering is a bright crimson, but there are several different shades, and the trees present a very attractive appearance when laden with ripe fruit. The pulp of the rambutan resembles a[212] pigeon's egg in size and shape and contains a single seed. The flavor is half tart, half sweet, and recalls all the good things one has ever tasted.

Another Javanese fruit is the doekoe, which on the outside looks like an apricot, but is divided into sections like an orange and has a taste peculiarly its own. The jamboa, or Java apple, is conical in shape and has a white wax appearance. But enough has been said to indicate the variety of fruits exposed for sale on the street and peddled at railway stations. The natives usually carry an assortment of fruit as they go to or return from market, and the floor of the third-class railroad coaches are always littered with rinds and peelings. Verily, one can revel in fruit to his heart's content in Java.

One of the most interesting days that we spent in Java was devoted to a trip to Boro Boedoer, the great Hindu temple near Djokjakarta. Leaving the through train at this station with the jaw-breaking name, we went by tram line about twenty miles and then drove six miles farther. Near the temple the road crosses a ferry, the substantial bridge which once spanned the river there having been swept away, and when we reached this point we found the stream so swollen by recent rains that the natives were not willing to risk their boats in the angry flood. We returned to the tramway station and spent the night in the hospitable home of the Dutch stationmaster, the only white man in the town. Returning to the river early next morning we found that the waters had sufficiently subsided to enable us to cross, and we reached Boro Boedoer while yet the sun was low. And what a monument is Boro Boedoer to the zeal of the Buddhist priests, the skill of the Hindu architect and the patient industry of the Javanese! As a temple it is not surpassed, in labor expended upon its construction it is comparable with the pyramids, and in artistic skill displayed in design and execution, it is even superior to them.

According to archæologists, it was built about twelve hundred years ago when the Javanese were worshipers of Buddha, but the invasion of the Mohammedans of the fifteenth century was so complete that that stupendous pile was first neglected, then deserted and at last forgotten. It was so overgrown with trees and shrubbery that the Dutch traders were in the country for two centuries before its presence was discovered. When it was found and unearthed during the occupancy of the English under Sir Stamford Raffles in 1814, the people living in the vicinity were as much surprised as the foreigners, for all tradition of its existence had been lost. This seems hardly possible when it is remembered that the temple stands upon the summit of a mound, is five[213]
[214] hundred feet square at the base and towers to the height of a hundred feet. The structure is pyramidal in form and rises in eight terraces, the first five being square and the last three circular. Each terrace has a wall at the outer edge, which with the wall of the next succeeding terrace forms a roofless gallery, either side of which is ornamented with bas reliefs descriptive of the life of Buddha. These carvings, if placed side by side, would, it is estimated, extend for three miles, and the story which they tell has been interpreted by eminent archæologists who have visited the place. These pictures in stone not only portray the rise and development of the great Indian teacher, but they preserve a record of the dress and customs of the people, the arms and implements used, and the fauna and flora of that time.

At the center of each side there is a covered stairway leading to the summit, and there is evidence that the galleries were once separated from each other by doors. In the niches along the gallery walls there are four hundred and thirty-two stone images of Buddha, life size and seated on the ever present lotus. On the three circular terraces there are seventy-two openwork, bell-shaped structures, called dagabas, each containing a stone image of Buddha. Surmounting the temple is a great dagaba fifty feet in diameter and in it was found an unfinished statue of Buddha similar to those found on the various galleries.

As the stone employed in the construction of the temple was of a hard variety the bas reliefs are well preserved. No mortar was used for cementing the stones and no columns or pillars were employed.

Besides Boro Boedoer there are hundreds of other temples scattered over the island. Within two miles of the elevation upon which the great temple stands there are two religious edifices—one a shrine of exquisite proportions, restored in 1904, and another a temple of considerable size now being restored. At Brambanan, about twenty miles east of Djokjakarta, there is a large group of temples scarcely less interesting than Boro Boedoer. One of the reports received by Sir Stamford Raffles describes this territory as the headquarters of Hinduism in Java and the temples as "stupendous and finished specimens of human labor and of the science and taste of ages long since forgot."

I must reserve for another article my observations upon the people and upon Dutch rule of the island and will conclude this paper with the suggestion that Java should be included in a tour of the world, whether undertaken for instruction or pleasure, for few sections of the earth have been so blessed by the Creator's bounty, so beautified by the skill of the husbandman, or are so rich in ruins.

[215]

As the Dutch have administered in what they call Netherlands India, a colonial system quite different in its methods from the systems adopted by other nations, I have thought it worth while to make some inquiries concerning it.

The Malay archipelago, which might almost be described as a continent cut up into islands, has furnished a farm on which several nations have experimented in colonialism, but the Dutch, both in length of occupancy and in the number of people subjected to their rule, are easily first. The archipelago is more than four thousand miles long from east to west, and if the Philippine Islands are included, thirteen hundred miles wide. Some of the islands are larger than European states; Borneo and New Guinea each have an area greater than the British Isles. On the map the islands of the archipelago look like stepping stones connecting Asia with Australia, but some writers, arguing from the fauna and flora as well as from the depths of the surrounding waters, contend that the western islands are an extension of Asia and the eastern ones an extension of Australia. Alfred Russell Wallace, for instance, points out that the animals, birds and natural products of the two sections differ so much as to suggest that one group is much older than the other.

This archipelago is the home of one of the branches into which the human family is divided, viz., the Malay or brown race. These people are distinct in appearance, and in many of their characteristics, from the yellow and black races as well as from the white race. There are in some of the islands remnants of aboriginal tribes, but the Malays from time immemorial have furnished the prevailing type. They have shown themselves capable of continuous and systematic labor where they have been subjected to coercion, or where a sufficient inducement has been presented as a stimulus; but the depressing influence of a continuous summer, added to the bounty of the tropics, has naturally made them less industrious than those who live in the temperate zone. The clothing required by the Malay is[216] insignificant in amount and value. The little children are bare and seem to enjoy a shower as much as ducks do. In Sourabaya, the second city in Java, we saw a group of them naked, sliding on their stomachs on a marble floor of an open porch during a heavy rain. This seemed a fairly satisfactory substitute for the ice ponds of the north.

The adults, both men and women, wear a sarong (except when the men content themselves with a breech cloth). The sarong, a simple strip of cloth, is draped about the figure with all the fullness in front and fastened in some mysterious way without the aid of buttons, hooks or pins. This garment, if garment it may be called, gives opportunity for the exercise of taste, and the range in price is sufficient to permit of some extravagance in dress. The best native sarongs are more expensive than silk, the cloth being overlaid with wax, upon which the pattern is traced, and the dyes applied by hand. The masses use a cheap cotton print manufactured in Europe. One of the striking peculiarities of Javanese life is the adoption of the sarong by the European women for morning wear. Ladies who appear at dinner in full evening dress may be seen on the balconies and streets in the morning hours clad in loose hanging sarongs and thin dressing sacques, their bare feet encased in sandals. On the Dutch boat upon which we left Batavia we saw posted notices designating the hours during which the sarong could be worn, and giving permission to men to wear a pajama-like outfit during the same hours.

The Malay women wear no hats, but the men usually wear a turban, the tying of which is a great perplexity to the foreigner.

The natives of the Malay Islands appear to be a mild mannered and peaceful people, although fighting tribes have been encountered[217] in the mountain regions, the suppression of which has cost the Dutch many lives and a large outlay of florins. In Sumatra there are sections that have never been subdued.

The Chinaman is to be found throughout the archipelago; in fact, he far outstrips all other foreign elements. The population of Java is given as 28,747,000 in the government statistics, and of this total 277,000 are Chinese. The number of Europeans is given as 62,477, and the number of Arabs at 18,000, while a little more than three thousand come from other Asiatic countries. I was informed that the 62,000 described as Europeans included the half castes who number more than 40,000, the number of real Europeans being about 20,000. In the other islands controlled by Holland, the population is given at a little more than five and a half millions, and the number of Chinese at 260,000, while the European population is estimated at 13,000, the Arabs at 9,000, and other Asiatics at 13,000. It will be seen from these figures that the Chinese form the chief foreign ingredient in Netherlands India, as they do in Borneo and the Straits Settlements. In Java, where we had a chance to observe them, we found that the Chinese monopolized the mercantile business except where they were compelled to share it with Arabs and Indians. We also heard of them as money lenders, the rate of interest being generally usurious. It may be said to their credit, however, that as Shylocks the Arabs can surpass them. The superiority of the Arab in this respect has given rise to the saying among the natives that the Chinaman leaves a native with nothing but a sarong while an Arab strips him bare. Many Chinamen have grown rich and have permanently identified themselves with the country, and of these some have discarded the queue entirely while others have retained it in a diminutive form, a little wisp of hair lengthened out with silk thread and growing from a spot not much larger than a dollar.

Apropos of the Chinese agitation against our exclusion act, it is interesting to know that the Chinese born in Java presented a petition to the governor general a few years ago asking for the restriction of the further immigration of Chinese coolies. The petition was not granted, but the leader of the movement so aroused the wrath of the coolies that they called upon him in a body and pelted his house with mud.

In all of the Malay states the opium vice is turned to account by the rulers. In some places the sale of opium is a government monopoly, while in others it is farmed out to the highest bidder. In North Borneo[218] there is a district called Sarawak owned and ruled by an Englishman who is known as Rajah Brooke. When we were passing through Singapore, I noticed in a morning paper an advertisement wherein the Sarawak government asked for bids for a three years' lease of the "opium farm," "gambling farm," and "arrack farm" (arrack is the native name for an intoxicating liquor). In all of the archipelago the vices of the people seem to be as remunerative to the government as their virtues, and I was reminded of the Chinese official at Pekin who jokingly informed me that he had a selfish reason for opposing the boycott of American goods, because it would deprive him of American cigarettes, of which he was very fond.

The Dutch traders followed the Portuguese into the East Indies, and in time supplanted them. Holland then chartered the East India Trading Company and Amsterdam became the spice center from which all Europe drew its supplies. The Dutch Trading Company was manned by a thrifty crew, and it was not long before they conceived of monopolizing the world's spice market, and they accomplished this by destroying groves and prohibiting competition by treaty with the natives. They are also charged with destroying spice by the ton in Amsterdam in order to maintain the price. One apologist for this almost universally condemned practice of the Dutch, says:

"When the Dutch established their influence in these seas and relieved the native princes from their Portuguese oppressors, they saw that the easiest way to repay themselves would be to get this spice trade into their own hands. For this purpose they adopted the wise principle of concentrating the culture of these valuable products in those spots of which they could have complete control. To do this effectually, it was necessary to abolish the culture and trade in all other places, which they succeeded in doing by treaty with the native rulers. These agreed to have all the spice trees in their possessions destroyed. They gave up large, though fluctuating, revenues, but they gained in return a fixed subsidy, freedom from the constant attacks and harsh oppression of the Portuguese, and a continuance of their regal power and exclusive authority over their own subjects, which has maintained in all the islands except Ternate to this day. It is no doubt supposed by most Englishmen, who have been accustomed to look upon this act of the Dutch with vague horror, as something utterly unprincipled and barbarous, that the native population suffered grievously by this destruction of such valuable property. But it is certain that this is not the case."

He then proceeds to charge that the native sultans had a "rigid[219]
[220] monopoly" of the spice trade before the Dutch arrived, and that the latter by prohibiting the cultivation of spices left the natives more time for the production of food and other salable things, and concludes: "I believe, therefore, that this abolition of the spice trade in the Moluccas was actually beneficial to the inhabitants, and that it was an act both wise in itself and morally and politically justifiable."

It will be noticed that in a very brief space he employs the arguments mainly relied upon to support monopoly wherever it has appeared, and also for colonialism in its worst forms. In the first place, the Dutch had to "repay themselves" for having "relieved the native princes from their Portuguese oppressors"—that is, they had to collect pay for their philanthropy; second, as the sultans were doing the same thing, the Dutch might as well do it—that is, the very familiar argument, "If we don't do it, somebody else will;" and third, it was a good thing for the natives—it is never difficult to prove this to the man who profits by the system. But nothing is said as to the effect of the monopoly upon consumers of spices throughout the world. It does not seem to occur to the writer above quoted (Wallace) that they are to be considered. The view point from which he looks at the whole matter can be judged from his admonition to the British that they must not be too much "afraid of the cry of despotism and slavery" if they are to improve their "rude subjects" and raise them up toward their own level.

At the beginning of the nineteenth century, the Dutch East India Company became involved and turned its possessions over to the crown of Holland, since which time Netherlands India has been a crown colony. There was a brief interim of British rule (1811 to 1816), but at the close of the Napoleonic wars the Dutch regained their possessions by treaty, and the English congratulated themselves that they had been relieved of a burden.

The Dutch have governed Java through the natives, a resident acting as "elder brother" to the Javanese ruler. While the native government has not been disturbed, and while the native ruler is protected from rival claimants, he is really a prisoner in his own castle, and can not leave the premises without permission. However, as these native rulers receive good salaries and are allowed to exact homage from their subjects, they seem quite content with their lot, and the people, naturally docile, yield obedience to the chiefs of their own race.

The culture system, aside from the indirect method of ruling, is the distinguishing feature of Dutch colonialism as it existed until recent[221] years. The East India Company followed the practice of the native princes and collected a land tax or rent of one-fifth the crop, and required in addition the labor of all able-bodied males for one day in five. During the five years of British rule, forced labor was abolished and a land tax substituted for the one-fifth rent, while a separate property system was encouraged. As soon as the Dutch resumed control, they went back to their old régime except that they demanded one day's labor in seven instead of one day in five. By regulating the crops to be planted, by collecting the fifth of the produce of the land and by compelling the peasants to plant one-fifth of the village land in crops to be sold to the government at a fixed price far below the market price, the government of Holland derived large revenues from its India possessions. It has been estimated that in fifty years a sum exceeding three hundred million dollars was exacted from the natives in forced labor and in the sale of produce below the market price. As might be expected, the greed which manifested itself in the conduct of the government aroused increasing criticism, and the authorities were at last compelled to change their methods.

Those who travel through Java are unanimous in their praise of the beautiful roads and the substantial bridges that span the streams: they admire the commodious plantation homes, the splendid tea and coffee farms and the well built and well kept cities, and they are inclined to excuse the means employed by the foreigners in the development of the islands. It must be remembered, however, that the rice fields, which are most attractive, existed before the Europeans set foot upon the soil and that the spices, instead of being introduced by the Dutch, were the products which first attracted their attention. The Dutch have charged a high price for the services rendered, and have given little attention to the intellectual and moral improvement of the people. Being surprised that the Javanese had a well developed system of agriculture and irrigation before the Europeans arrived, I asked an intelligent Hollander: "What, then, have the Dutch taught the Javanese?" and he replied laughingly, "We have taught them to pay us their money."

The fact that the culture system has, after full discussion, been abandoned is a sufficient condemnation of it, and the fact that reforms are being introduced is a confession that they were needed. I had the pleasure of meeting the present governor, General Van Heutsz, and found him interested in enlarging the educational system, and in lightening the burdens upon the people. He has already reduced the labor requirement one half, so that the natives now give[222] one day in fourteen to the government instead of one day in seven.

The governor of Netherlands India receives the same salary as our president, and the resident receives a salary which, including allowances, amounts to nearly ten thousand dollars. The expenses of the colonial government are paid by the natives and by the foreigners residing there, but the government of Holland no longer draws an income from the islands. Her advantages are at present indirect ones and consist, first of profits earned by her citizens in trade with the islands; second, of rents collected by her citizens from plantations; and third, of salaries drawn by her citizens for civil or military service in the islands.

Formerly land was sold to foreigners, but for a great many years it has been the policy of the government to sell no land whatever to either Europeans or Asiatics, but to lease it for seventy-five years or less. I was surprised to find that the natives own considerably more than twice as much as foreigners hold under lease or deed, and that land, the product of which must be sold to the government at a fixed price, has been reduced to 300,000 acres.

One of the beneficent reforms about to be inaugurated is the establishment of government pawnshops, which will loan money to the people at a low rate of interest, and thus rescue them from the extortion which has been practiced upon them. The government has already established savings banks in which the deposits are constantly increasing.

There is a growing demand in Java for a greater recognition of the people in government, and this demand is being yielded to in the cities. The colonial authorities have encouraged the soldiers to marry native women, these marriages terminating when the soldiers return to Europe. As a result, there is a half caste element which has been given better educational advantages than are accorded to the natives. This element considers itself as native, although counted in the census as European, and is already organizing with a view of securing more civil liberty.

Whatever may be said of Dutch colonialism in the past, a new era is dawning, and the present rulers recognize that their administration must be measured by the improvement in the people rather than by the profits drained from the land by Europeans.

[223]

In a tour around the world one travels by steamer about six thousand miles through the tropics. Entering the torrid zone soon after leaving Hong Kong, almost touching the equator at Singapore, and not entering the temperate zone again until he is nearly half way through the Red Sea, he has ample time to study the temperature; and our opportunities were still farther enlarged by the trip to Java, which carried us nearly eight degrees below the equator. While on the water the heat is not so noticeable, being relieved by the ocean breezes, on land one suffers during the middle of the day. It is not that the heat in the shade is greater than the summer heat in the United States, but one can not always be in the shade, and the rays of the sun are piercing to a degree which is inconceivable to one without experience in these latitudes. At the seaports, too, the heat is intensified by the weight and moisture of the air, and the temperature is practically the same the year round—at least one who visits this part of the world in the winter time can not imagine it worse.

While, the native population work barebacked, barelegged, barefooted, and sometimes bareheaded, Americans and Europeans resort to every possible device to protect them from the climate.

The white helmet, with a lining of cork, is the most common headwear for both men and women, and it does not require a very long stay here to convince one that it is superior to the straw hat. White clothes which reflect the rays of the sun are also largely worn by both sexes. For evening dress, men sometimes wear a close-fitting white jacket, reaching to the waist, and before breakfast they lounge about in pajamas of variegated colors.

Eating extends through the entire day. Tea or coffee can be had from five to eight; breakfast is ready at eight or nine and ends at twelve; lunch or tiffin as it is called here, occupies the hours from one to three; then tea follows at four, and dinner is served from eight to ten-thirty. These are the hours for Europeans and Americans, and[224] for those natives who have adopted foreign ways, but most of the natives look as if they had missed some of these meals.

We are among the dark-skinned races here. Chinamen are a darker yellow than those seen farther north, the Malays are a dark brown and Tamils are quite black, while the Singalese and Indians[225] are between a black and brown. Mark Twain pays a high compliment to these dark-skinned people at the expense of the white races, contending that their complexion is always good, while the white face has freckles, pimples and moles to mar it.

There are two great seaports near the equator which every traveler visits, viz.: Singapore and Colombo, and most of the boats also stop at Penang, a thriving city on the Malay peninsula, some four hundred miles north of Singapore. Singapore is on a small island of the same name not far from the mainland, and its harbor is full of sea-going vessels of all nations. The ships from Europe to China and Japan call here, as do also the boats between Europe and Java and between India and Australia. Here, too, are to be found representatives of many nationalities, twenty-nine distinct languages being spoken in this one city. The Portuguese were the pioneers, and there are still some descendants of the early traders living on the island. Next in point of time came the Dutch, and their nation is still more numerously represented among the business firms. England, however, though a later arrival, has largely supplanted both in the control of the commerce of the port, though the Germans seem to be numerous.

Singapore and Penang are the great export ports for tin, three-fourths of the world's output for that product being mined near by. The United States takes ten and a half million dollars of tin from the Straits Settlements and six millions of other products and sells only $1,161,000 worth in return.

I might add in this connection that the trade possibilities of the tropics have been very much overestimated by enthusiastic expansionists. The natives raise their own food at a much lower cost than we could possibly sell it to them, even if our food were suited to their wants. They do not need our building material, and as for clothing, one American is worth more as a customer than a hundred of these natives. While a few wear rich robes, the mass content themselves with a very scanty costume of very cheap cotton—a costume which someone has described as "a handkerchief around the loins and a table cloth around the head." No shoe manufacturer need send a salesman to these parts, for even the coachman and footmen in livery are barefooted. I once supposed that we might work up a trade in breech clouts and fishing rods, but I find the latter grow here in profusion, and the former are not valuable enough to furnish a basis for much trade.

[226]

There is one branch of commerce that might be developed if this were not the home of the gem and if the natives were not skillful goldsmiths. Jewelry is the passion here. Women fairly load themselves down with ornaments when they can afford it. They wear rings on the fingers and toes, bracelets and anklets, ear ornaments galore and, strangest of all, jewels in the nose. We noticed one woman yesterday with three enormous pendants hanging from each ear, one from the top, one from the side and one from the lobe, and our coachman at Kandy was resplendent with six in either ear, but his jewelry was more modest in size. The nose ornaments look like shirt studs and are screwed into one or both nostrils; sometimes a ring hangs from the point of the nose. The necklaces vary greatly in style, workmanship and value. The island of Ceylon is rich in gems and furnishes a variety of stones for the jeweler's art. From the fact that nearly all of the precious stones mentioned in the Bible are to be found here it is thought that Ceylon must have been known to the Israelites and that her ships carried wealth to Solomon.

After seeing the extravagant use of jewelry here, one is almost tempted to forgive even the most vulgar display of precious stones made in the Occident; and then, too, the rubies, sapphires, the diamonds, the emeralds, the amethysts, the alexanderites, the cat's eyes,[227] the opals, etc., exhibited in the stores here are so beautiful that one must be proof against vanity to resist their charms.

Ice might have formed an important item of trade, for nowhere does the white man appreciate this luxury more, had not the ice machine made importation unnecessary. The larger boats now manufacture their own ice from condensed sea water, and there are plants at all the important ports. We went from Borneo to Singapore on a ship which was not equipped with an ice machine, and we complained when the supply gave out. An English passenger took advantage of our distress to compare national characteristics, and humorously remarked that when the Americans moved into a new territory, they at once established an ice plant, while the English gave their first attention to the laying out of cricket grounds.

One does not travel far in the Orient until he becomes a crank on the subject of water. He receives so many warnings that he soon suspects that disease lurks in every glassful. If he tries the bottled waters, they pall on the taste, and if he relies on boiled water he is tormented with fear that it has not really been boiled or that some other water has been accidentally substituted. "The Old Oaken Bucket" is recalled as a vision of delight, and "the well at home" is remembered with an admiration never felt before (faucet may be substituted for well by those who live in a city).

Colombo is situated on the island of Ceylon just below the southernmost point of the mainland of India. Here, too, is a commodious harbor visited by all merchant fleets. It vies with Singapore as an equatorial port. The "spicy breezes" of Ceylon are immortalized in song and story—it is the land

At Kandy, about seventy-five miles from the coast, there is an excellent botanical garden rivaling the garden at Buitenzorg, even as Kandy itself rivals Buitenzorg as a summer resort. (There are extensive gardens at Singapore and Penang, but they are inferior to those in Ceylon and Java.) These gardens are about equally distant from the equator; the former north, the latter south, but the garden at Kandy has twice the altitude of the other. We were interested in comparing the plants and examining the new specimens. While Buitenzorg is superior in her collection of orchids the ferns at Kandy surpass anything we have seen. Here the yellow bamboo is added to the varieties seen elsewhere; here, too, we saw the screw palm, whose leaves form a spiral line like the thread of a screw. Another curious[228] variety is the sealing wax palm, the higher joints of which look exactly like red sealing wax. The travelers' palm, which we also saw in Java, is to be found here, its name being derived from the fact that each leaf stem catches and holds sufficient water to slake a traveler's thirst. The talipot palm attracts the attention of all visitors, not only because its leaves formed the parchment for the early books of Buddhism, but because it flowers but once, and then, as if exhausted by its half century's effort, dies. The sensitive plant grows wild here[229] and seems almost human in its perception, as it shrinks from the slightest touch and folds its leaves as if withered.

I have already spoken of the fruits of the tropics, especially those of Java, but I think I ought to qualify my words. Since reveling in mangosteens, rambutans, etc., I have eaten an apple and am convinced that no tropical fruit can compare with it; and when to the apple are added the peach, the pear, the plum and the cherry, and to these fruits of the trees are added the grape, the strawberry, the raspberry and the blackberry, not to speak of the pineapples, oranges and bananas of our southern states, who will say that the temperate zone is not as highly favored as the warmer lands?

We not only have an abundance of both the necessaries and the luxuries, but we escape some of the torments of the tropics. Animals, reptiles and insects run riot here. The tiger is "man-eating," the serpents[230] are large and poisonous and the insects are omnipresent. We sometimes complain at home of the mosquito, which seems to be a universal pest, and found everywhere, "from Greenland's icy mountains to India's coral strands," but here its activity is perennial and its appetite reaches its maximum. In all the hotels the beds are protected by mosquito bars, for without them sleep would be impossible. The ant is even more annoying than the mosquito, for while the former does most of its prowling at night, the latter "improves each shining hour." If the natives play the sluggard, it is because they refuse to profit by the example of industry which the ant ever presents to them. It is not uncommon for the legs of dining tables and cupboards to be set in bowls of water as a protection from these insects, and where this precaution is not taken the diner divides his time between eating and fighting ants. The white ant has a literary turn of mind and pays especial attention to books. We have heard of several libraries being ravaged by this insect, the leaves being so perforated that the books looked like honeycombs. In his search for knowledge the ant has the companionship of the cockroach, which grows here to the length of two or three inches, can fly, and stains what it can not devour. The house lizard is always in evidence. One evening we counted twenty-four of these interesting little reptiles in sight at one time on our porch. At night lizards in the trees call hoarsely to each other, and when it rains the air is vocal with the croaking of frogs and the singing of insects.

In the Botanical Garden at Kandy we saw hundreds of flying foxes, which look like buzzards. Some of these flying foxes measure four feet from tip to tip.

I find that there is a disease in these latitudes called tropical frenzy—an uncontrollable anger which sometimes manifests itself when European officials deal with native subjects. This has been seriously discussed in medical meetings, and it has been argued that acts of violence on the part of officials should be excused on this ground. The subject has been scientifically considered at a meeting of German physicians. This disease seems to be confined to Europeans, the natives being immune from it—at least, it is not considered a good defense when urged by a native as an excuse for doing violence to a European.

My experience with the money changers of the Orient has made the money changers of America seem virtuous by comparison. This is the worst place for shaving, for discounts, for premiums, for commissions and for exchange that I have visited. In traveling, one ha[231]s frequently to change money from the currency of one nation to that of another, and as there seems to be no fixed rate, he never knows what he is going to realize. (By the way, one who thinks that a gold dollar is good the world around can learn something from the discounts.) At Colombo I had some Singapore bills converted into rupees. The cashier at the hotel said that the rate was one-twenty, and gave me twelve rupees for ten dollars. A few minutes afterwards I had occasion to buy some tickets of a tourist agent and he allowed me fifteen rupees for ten dollars; the next time I made change I[232] received sixteen rupees and seventy cents for ten. This is a sample of the experience one has here. At Singapore I drew some money on my letter of credit which calls for pounds; as I was going into English territory, I thought it would be convenient to carry some five pound notes, but the bank insisted on converting the pounds into Singapore dollars at eight-forty-five, and then offered to sell me five pound notes at the rate of eight-seventy. When I related the incident to an Englishman, he recalled an instance where a man presented a two hundred pound note and asked for smaller bills; the bank charged him a commission for converting the larger bills into rupees and then another commission for converting the rupees into five pound notes.

I found in China that the notes issued by a bank in one city would be discounted when presented at a branch of the same bank in another city. Throughout the Malay states the Chinese are conspicuous as money lenders, but at Singapore they come into competition with the Indians, who are their superior in this line of business. At Colombo we saw no Chinese at all.

We have found the American missionary everywhere, but his work among the Malays is less promising than anywhere else. Missionary work has been quite successful among the Chinese in the Malay archipelago and among the Tamils at Singapore, but nearly all the Malays are Mohammedans, and while they believe in one God and recognize Christ as a great prophet, they believe the author of their religion to have been a superior teacher.

In traveling, one has an opportunity to study human nature in all its phases, and in an extended trip meets representatives of all the nations. The North German Lloyd has a line running from Yokohama to Bremen. (This line, I may add, makes it possible for one to go from San Francisco to New York within two months, with but two changes of boat, and still stop long enough at the principal ports to learn something of the cities and the people.) We went from Singapore to Colombo on one of the boats of this line. Besides a few Americans, Germans and Hollanders, and a still larger number of English, there were several Japanese en route for Europe, and Russian officers and soldiers returning from Japan. We made some agreeable acquaintances among the company, as it is possible to do on every voyage, but just before leaving the boat at Colombo we came into contact with a tourist who belonged to the genus hog. Our boat arrived between eight and nine in the evening, and the porters informed us that the hotels were full, but that we could obtain rooms in the morning, as a number would leave on our[233] ship. I stated the case to the captain, and he assured me that we were welcome to remain on board until morning. Just as my wife and daughter were retiring, a man came on board, followed by a lot of baggage, and directed his porter to put it in our room. I explained to him that not being able to find accommodations on shore, we had obtained permission to occupy the room until morning, but he brusquely replied that he had engaged the room two months before and must have it. I called his attention to the fact that the boat was late in reaching port and would not leave until nearly noon the next day, and suggested as politely as I could that the captain was the proper person to decide whether he was entitled to claim the room under the circumstances. Without consulting the captain he went to the steward and demanded that the ladies be moved to another room, although another room was placed at his disposal for the night. It required some plain, straightforward and emphatic language to bring him to the point where he was willing to occupy a different room temporarily, and I am afraid that he still regards Americans as very rude and uncouth creatures. He is, however, the first man whom I have met so far who would claim as a right that to which he was not entitled, and then demand the enforcement of the assumed right without regard to the convenience of others.

On the last mentioned trip we witnessed a burial at sea, the first that has occurred during our voyage. One of the passengers died after we left Singapore, and we learned of it while the funeral services were in progress. The corpse was enclosed in a black (weighted) coffin in which several holes were bored. The ship slackened its speed, and as the band played a funeral dirge, the body was slowly lowered. Upon reaching the water it floated back for a short distance and then disappeared. It was a sad sight to see the remains of a human being consigned to a watery tomb with nothing to mark its resting place; and yet he does not sleep alone, for in this mighty ocean sepulcher myriads lie buried and the waves moan above them a requiem as sweet as that sung by the trees to those who rest upon the land.

[234]

Burma is another country which was added to our list after leaving home, but as its people are quite distinct from the inhabitants of India and as it is one of the strongholds of Buddhism, we turned aside to visit it en route from Ceylon to Calcutta. On the map it occupies a part of the east side of the first of the three great peninsulas that stretch down from Asia to the Indian ocean and is separated from India proper by the Bay of Bengal. Its principal stream is the Irawaddy, famed in story for the magnificent scenery along its course and for the fertile valley through which it passes on its way to the sea.

Rangoon, the seaport of Burma, is situated some twenty miles inland upon a river of the same name, and has a harbor quite different from those at Singapore and Colombo. At those places the passengers on the incoming and outgoing steamers amuse themselves by tossing silver coins into the transparent waters and watching the divers catch them before they can reach the bottom, but at Rangoon the water is so muddy that a diver would have difficulty in finding an electric light. The depth of the water, too, is insufficient except when the tide is high. But the city of Rangoon is substantially built and has a number of fine business blocks and excellent public buildings. A municipal hospital now in course of construction surpasses anything which we have seen in the East. The park system at Rangoon is very attractive, and one sees the well-to-do element of the city fully represented there in the early evening. The roads about Rangoon are good, but not equal to those of Ceylon and Java. I have already spoken of the Java roads, and those of Ceylon are not behind them. No one can see these well graded, well drained and beautifully shaded highways without having his interest in good roads quickened.

At Rangoon we saw the elephants at work in a lumber yard, but they do not attract anything like the attention from the natives that "Jumbo" and the "Baby Elephant" did in the United States during[235] my boyhood days. It is not necessary here for the head of the family to take his wife and all the children to the circus in order that the younger members of the family may catch a glimpse of one of these ungainly beasts. In Burma the elephant is simply an everyday beast of burden and earns his food as faithfully as the horse or the ox. We saw three at work in the lumber yard which we visited, the oldest of which is more than threescore and ten years, and has labored industriously for more than fifty years. A native rides upon his back and directs him by word, sometimes emphasized by an iron pointed stick, and the huge fellow lifts, pushes and twists the logs about with almost human intelligence. The elephant has an eye for neatness, and one would hardly believe from hearsay with what regularity and carefulness he works, moving from one end of the log to the other until it is in exactly the right place. In lifting he uses his tusks, kneeling when his work requires it. In carrying large blocks of wood he uses both tusks and trunk. Sometimes the elephant pushes a heavy log along the ground with one of his forefeet, walking on the other three, but generally the logs are drawn by a chain attached to a broad breast strap. An eighteen-year-old elephant, working in the same yard, was thus drawing heavy timbers and went about his work uncomplainingly so long as he was permitted to draw one at a time, but when two of these timbers were fastened together, he raised his voice in a[236] pathetic lament which grew more touching when he received a pointed suggestion from his driver. These trumpetings were really terrifying to a stranger, but did not seem to alarm the Burmese. The ears of the old elephant showed signs of age; in fact, they were thin and frayed with flapping and looked like drooping begonia leaves.

The elephants which we saw weighed about two tons each, and consumed about 800 pounds of feed per day. When I was informed that an elephant ate regularly one-fifth of his own weight per day, I could understand better than ever before what it means to "have an elephant on one's hands." The fact that they can be profitably used in business shows their capacity for work. The old song that credits the elephant with eating all night as well as all day is founded on fact, for the animal requires but two hours' sleep out of twenty-four, and when not otherwise employed, he puts in his time eating.

The elephant, notwithstanding his huge bulk and massive strength, is a very timid animal, and can be put to flight by a dog or even a rat. A short time ago a drove of Rangoon elephants was stampeded by an automobile, and it is well known the shipping of an elephant is a difficult task. The elephant has a small hole resembling a knife cut, on the side of the head, and at times a watery fluid is discharged therefrom. For some reason, apparently unknown, the animal is subject[237] to frenzy during the period of this discharge and must be kept in confinement.

Mandalay, the second city of Burma, is 386 miles north of Rangoon, by rail, and is situated on the Irawaddy river. Kipling, in his poem, declares that "the flying fishes play," "on the road to Mandalay," but he has been guilty of using poetic license. The captain of one of the steamers warned us in advance that no flying fish would be seen on the river, and one Englishman went so far as to say that the poet had never been in Mandalay. We planned to take a ride up the river, but our purpose was thwarted by a sandbar which detained our boat from noon until the next morning, so that our view of the river while very thorough at that point, was not very extensive. Most tourists go to Mandalay by train and return as far as Prome by boat, but the scenery is finer in the defiles above Mandalay.

In going by land from Rangoon to Mandalay one sees nothing but rice, but this is piled along the road in seemingly inexhaustible quantities. One is reminded of the wheat and corn states of our own country as he sees the piles of sacks and loose grain awaiting shipment. While there are other industries in Burma, the rice fields and the piles of teak wood are most in evidence. In northern Burma there are some rich ruby mines and the jewelry stores are as fascinating as those of Ceylon.

The gongs of Mandalay are famous throughout the world for richness of tone, and carving in ivory, teak and sandalwood gives employment[238] to many artisans. Elephants and images of Buddha in wood, brass and alabaster are exposed for sale in all the shops, and the silks are delicate in texture and beautiful in color and design.

The Burmese have a large mixture of Chinese blood, as is shown by their features and traits of character, but they are darker in color. They are a cheerful and docile people, and their women have never been the victims of seclusion that burdens the life of the women of India. Both men and women wear gay colors, which lends picturesqueness to the scenes of the street. In China and Japan we were amused at the small pipes used by the men. In Burma one is amazed at the enormous cigarettes—six inches long and an inch thick—which the women smoke.

In Burma, as in other Oriental countries, the streams are the wash-tubs of the nation, and a flat stone takes the place of a washboard. It was wash day on the Irawaddy when we started out on our boat ride,[239] and the bank of the river looked like a flower bed, so bright and varied were the colors of the turbans and dresses of the long row of washers swinging the clothes high above their heads and beating them upon the stones.

Burma is the home of the pagoda; one is never out of sight of them, but they differ in shape from those seen in China and Japan. The Burmese pagoda is usually circular, though sometimes octagonal. The largest of these is known as the Shwe Dagon Pagoda at Rangoon. It is a solidly built pyramidal cone, with gradually diminishing outline and is surmounted by a ti or "umbrella" spire of concentric iron rings from which hang little bells which tinkle when moved by the breeze. This pagoda has a circumference of 1,355 feet at the base, rises to a height of 370 feet, and stands upon a terraced mound which is itself 160 feet above the level of the country around. The upper part of the pagoda is gilded, and its base is surrounded by many elaborate shrines containing images of Buddha. Here the faithful offer their devotions during the day and evening,[240] and the vendors of candles, incense and flowers do a thriving business. Here, also assemble the lame, the halt and the blind, to gather their penny tribute from the passersby.

Mandalay is still more liberally supplied with pagodas. At the largest, the Aracan, one sees repeated the scenes of the Shwe Dagon, only the beggars seem more numerous. At this pagoda there is a filthy pool in which live a number of sacred turtles, and they must have charmed lives to live at all in so foul a place. They rise to the surface when food is thrown into the water, but they are so slow in their movements that the kites which hover about the place generally snatch up the morsels before the turtles reach them.

Far more beautiful than the Aracan Pagoda is the group known as the[241] Four Hundred and Fifty. This remarkable group, which actually numbers 729, stands at the foot of Mandalay Hill and was built by an uncle of King Thebaw. In the center of the group is the usual pagoda, and around it in parallel, rectangular rows are small square pagodas, each terminating in a graceful tower and containing a slab inscribed on both sides. These slabs together contain all the writings of Buddha, and the smaller pagodas viewed from the center one, present an imposing spectacle. These pagodas are well kept, and all the buildings are snowy white. I emphasize the fact that these are in good repair, because so many of the Buddhist pagodas and monasteries are in a state of decay. Whether this is due to decrease in the zeal of the followers of Buddha or to the fact that the Burmese king, Thebaw, has for more than twenty years been a political prisoner on the west coast of India, I do not know. A writer for one of the Rangoon newspapers naively describes the annexation of Burma by the English as "necessary" and this "necessity" has deprived the Buddhist buildings of the governmental patronage which they formerly enjoyed.

About six miles above Mandalay, near the Irawaddy, stands the foundation of a pagoda which its builder intended should be the largest in the world. It was begun by King Bodopaya in 1790, after an unsuccessful campaign against Siam. In his disappointment his mind turned to religion, and he hoped to "acquire merit," as the Buddhists say, by the erection of this temple. The structure begins with four galleries; the first is five hundred feet square; and each succeeding one is a little higher by fifty feet less in diameter. Then the base of the pagoda proper, about two hundred and fifty feet square, rises to a height of one hundred and sixty feet. The entire building, as planned, would have reached to a height of five hundred feet, but the labor expended had become so great that the people complained and he was compelled to abandon the enterprise. He was warned by the experience of a former king whose extravagance gave rise to the proverb, "The pagoda is finished and the country is ruined." King Bodopaya is not the only "captain of industry" who has attempted to "acquire merit" by constructing monumental buildings with the labor of others, but he was not so successful as some of our trust magnates have been.

To match this great pagoda a bell was cast weighing ninety tons, said to be the largest sound bell in the world. The great bell of Moscow is larger, but is cracked. The Mingoon bell, as this one near Mandalay is called, is eighteen feet in diameter at the base, nine feet at the top and thirty-one feet in height to the top of the shackle. It was formerly supported on immense teak wood beams, but the foundation of[242] one of these gave away and for years one side of the bell rested on the ground. Lord Curzon, while viceroy of India, caused the bell to be suspended from iron beams and put a roof over it.

The Buddhist priests seem to have made Mandalay their Mecca, for of the fifty-seven thousand in Burma, more than seven thousand reside there. The Buddhist priesthood is the greatest mendicant order in the world, the members of it being pledged to live by begging. Having occasion to ride out early one morning we saw a hundred or more bareheaded, barefooted, their only garb a yellow robe, carrying their rice bowls from door to door. They can not ask for food by word[243] of mouth; they simply hold out the bowl and if food is denied, they move silently to another house. They are permitted to own no property except a robe, a bowl, a leather mat, a razor, a needle, a fan and a filter-cup. They must live under a tree unless someone furnishes them a house and must live on roots and herbs unless better food is given them. They have no parishes or congregations, but are expected to spend their lives in meditation, free from all worldly cares, except when engaged in expounding Buddhistic writing or in teaching the young. They live, as a rule, in monasteries, built for them by pious Buddhists, and from what we saw of these buildings no one would accuse them of being surrounded by luxury. These monasteries rest upon posts some distance above the ground, and each room has an outside door about large enough for one to enter upon his hands and knees.

I visited one of these monasteries at Rangoon in company with a native Christian whose father was half Chinese. To my surprise the first priest whom I met was an Englishman who turned Buddhist five years ago and donned the yellow robe. While I waited for the native priest to whom I had a letter, this Englishman gave me something of his history and a brief defense of his new faith. He came from London six years ago as a ship carpenter and a year after adopted Buddhism, which, he explained to me, does not require one to believe anything. While his parents were members of the Church of England, he had never connected himself with any church, and, being an agnostic, the doctrines of Buddha appealed to him. He described his adopted religion as one of works rather than faith, and declared that the slums of Christendom had no counterpart in Burma. The visitor, however, sees everywhere poverty and squalor which can only be paralleled in the most destitute portions of our great cities, and nowhere the comfort and refinement which are general in the United States.

Buddhism is reformed Hinduism and in its teachings presents a higher system of ethics than the religion from which it sprung. Gautama, called the Buddha or the Enlightened, was born between five and six hundred years before Christ, and was of the Brahmin caste. Not satisfied with the teachings of the Hindu philosopher concerning life, he went into seclusion at the age of twenty-nine and devoted himself to meditation. Six years later he announced his doctrine, destined to impress so profoundly the thought of the Orient. Accepting the Hindu theory that the soul passes from person to person, and even from the human being to the animal and back, he offered Nirvana as a final release from this tiresome and endless change. Nirvana, a state of[244] unconsciousness which follows the absorption of the individual soul in the soul of the universe. This was the end to be sought, and no wonder it came as a relief to those whose philosophy taught the perpetual transition of the soul through man and beast and bird and reptile. The means of reaching Nirvana was through the renunciation of self. Life he conceived to be prolonged misery, infinitely drawn out, and love of self he declared to be the root of all evil. So long as one loves life, he argued, he can not escape from the bondage of existence. In the entire elimination of self by the relinquishment of a desire for a separate existence here or hereafter—in this alone could he find a path to Nirvana.

The next forty-five years of his life he spent in expounding and elaborating his doctrines, in formulating rules and in perfecting the details of his system. Many of his precepts are admirable. For instance, he divides progress toward the blissful state into three stages. In the first, he puts those who abstain from evil from fear of punishment; these he commends, though he considers the motive comparatively low. In the second stage are those who, passing from negative harmlessness to helpfulness, do good from hope of reward; these he praises as acting from a higher motive than the first. In the third state the seeker after Nirvana does good, not for hope of reward, but for the sake of love alone. The last gift love has to give, is to give up love of life itself and pass from further change to changeless changelessness.

At one time Buddhism spread over India and promised the conquest of all Asia. Two hundred years after the Buddhist's death a great king, Asoka, sent out eighty-four thousand missionaries and the doctrines of Gautama were accepted as far east as China and Japan, and as far south as Java. But the wave receded; India returned to Hinduism, China to Confucianism and Japan to Shintoism, and Mohammedanism now outnumbers Buddhism on the Ganges. The Buddhists still hold Burma, Thibet and Ceylon, but even in these countries there is evidence of decline. Kandy, the capital city of Ceylon, has the distinction of guarding a "sacred tooth," thought by the ignorant to be one of the eyeteeth of Buddha. It is kept in a gold and jeweled casket enclosed in six larger ones and is an object of worship, but the more intelligent Buddhists know that it is a fraud.

At Rangoon I found a Baptist school, conducted by Americans, with nearly nine hundred pupils, and learned of the gratifying success which has attended missionary work in Burma.

And yet, there is a Buddhist propaganda in Europe and America![245]
[246] In a review called Buddhism, published at Rangoon by the International Buddhist Society, I read that Kaiser Wilhelm is "alarmed" at the progress that this religion is making in Germany, and I also read that our country offers a promising field for Buddhist missionaries.

As a religion of agnosticism, requiring belief in neither God nor immortality, nor in the morality taught by Christ, it may appeal to some who, like the Englishman whom I found in the monastery, have already rejected Christianity, but it is not likely to appeal to those who have had religious experience. Those who emphasize good works, and fail to recognize the need of an inspiring faith behind the works, may take refuge in the teachings of Buddha from the more exacting requirements of the Nazarene, but no one is likely to be led astray who compares the altruism, the philanthropy and the benevolences of Christianity with the fruits of Buddhism. To live, even in poverty, upon the labors of others with a view to gaining thus an earlier entrance into blissful unconsciousness is not so unselfish after all, as to spend one's self in the service of his fellows and to convert life into an exhaustless fountain.

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We have at least reached India—and what extremes are here! Southern India penetrates the Indian Ocean and is so near the Equator that the inhabitants swelter under the heat of a perpetual summer, while the rocky sentinels that guard the northern frontier are clad in the ice of an eternal winter. As might be expected in a land which has every altitude from sea level to nearly thirty thousand feet, one finds all varieties of vegetation, from the delicate fern of the tropics to the sturdy edelweiss that blossoms in the snow—from the grain and orchards of Agra, Oudh and the Punjab to the cotton, rice and fruits of Bombay, Calcutta and Madras. The extremes are as noticeable among the people as in nature's realm. In learning there is a great gulf between the Hindu pundit and the ignorant ryot; there is a wide sea between the wealth of the native prince and the poverty of the masses; and there is a boundless ocean between the government and the people.

Eastern India is entered through Calcutta, a city of more than a million inhabitants which has been built up under British occupancy. It is the capital of the province of Bengal and the winter capital of British India. I say winter capital because the higher English officials have their headquarters at Simla, eight thousand feet up in the Himalayas, during eight months of the year. Calcutta is on the Hooghly river, one of the numerous mouths of the Ganges; and the Ganges, it may be added, is a little disappointing to one who has read about it from youth. Instead of being a large river, flowing down from the Himalayas directly to the sea, it is neither of great length nor of great width. It runs for hundreds of miles along the foot of the range and joins the Brahmaputra, which comes from an opposite direction and apparently is much longer. The mouths of the joint stream form a delta like that of the Nile, which at the coast is something like two hundred miles wide.

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Lacking the antiquity of the cities of the interior, Calcutta does not possess many things of interest to the tourist, no elaborate tombs, no massive mosques and few temples of importance, although all shades of religion are represented here. There is a very pretty Jain temple in the suburbs, and in the city there is a Hindu temple where goats are offered as a sacrifice, but the center of Hinduism is at Benares, while Agra, Delhi and Lucknow furnish the finest specimens of the taste of the Mohammedan rulers. There are at Calcutta some fine public buildings and less pretentious private blocks, some beautiful parks and a very extensive museum.

In this museum one can learn more of the various races of India, of their dress, implements and weapons, more of the animal and insect life, more of India's mineral wealth, more of her woods, stones and marbles, more of her agricultural products and manufactures than he can in weeks of travel. He sees here mounted specimens of bug and butterfly, bird, fish and beast. It is the very Mecca of the student and we saw a number of groups thus engaged. Among the insects there are several which illustrate the mimicry of nature to a marvelous degree. Some are like dried grass, some like moss and some[249] like leaves. The most remarkable of these is the leaf insect which can scarcely be detected from a leaf even after it has been pointed out. There is a mountain grouse which turns white in the winter, and in some countries a hare which undergoes the same change. In Ceylon there are crabs with legs like pieces of coral and a color closely resembling the sand upon which they crawl, but the leaf insect surpasses them all. Not only is its color identical with the leaf, but its body and wings are veined and ribbed like a leaf; even rust spots could be found on some of them. We could hardly have believed our own eyes had we not seen some of these insects alive and some of the young just hatched.

The botanical garden, while not equal in variety or beauty to the gardens at Buitenzorg and Kandy, has one object of growing interest, viz., a gigantic banyan tree. This tree is nearly a century and a half old and shades a spot of ground almost a thousand feet in circumference. Great arms run out from the parent trunk and these are supported by four hundred and sixty-four ærial roots or minor trunks, some of which are several feet in diameter. Seen from a distance the tree presents a very symmetrical appearance, and, as it is still growing, it is likely to become, if it is not already, the largest tree in the world.

The zoological garden contains some excellent specimens. We were especially interested in the Bengal tigers, in a red-nosed African mandrill (which looks like a cross between a hog and an ape), and in the monkeys. Three of the latter belong to the shouting variety—at least, they do shout. When the attendant gives the cue, they set up such a chorus of ear-splitting yells as one seldom hears. The echoing and re-echoing makes a din before which the noise of a football game seems tame. While not a football enthusiast, I venture the suggestion that an American team would do well to secure the assistance of these rooters, for they could work up the necessary enthusiasm on short notice and with a great saving to the throats of the students.

On the streets of Calcutta one sees Indian life in all its forms. The coolies wear the lightest possible clothing and carry enormous burdens on their heads. I saw eight of them hurrying down the street at a fast walk bearing a grand piano on their heads. In another place one man carried a large Saratoga trunk on his head down the hotel stairs. He had to have assistance in lifting and lowering it, but when it was once balanced on his head he marched off with it with apparent ease. The coolie women also carry burdens upon their heads, water jars being their specialty. Two and even three of these, one on top of another, are sometimes carried in this way. The brass[250] water pot is, by the way, never out of sight in India; it is to be seen everywhere, and the scouring of these pots seems to give employment for leisure moments.

While much carrying is done on the head and on the pole, carts of all kinds are numerous. The water buffalo is to be found in India, but he divides the honors with the Indian bullock as a beast of burden. The Indian bullock is a mild-eyed beast, usually white or light in color, and has a hump on the shoulders which seems to be[251] made expressly for the yoke. There is a small variety of the bullock, which is used for drawing passenger carts, and some of these are so fast that they are entered in trotting races.

The merchants of India are a shrewd and persistent class. They press their wares upon one at the hotels and in their shops, and the purchaser never knows whether he is buying at a bargain or paying two or three prices. It is not at all uncommon for the dealer to begin negotiations with the assertion that he has but one price and that his conscience will not allow him to ask more than a fair price, and conclude[252] by selling at a twenty-five or fifty per cent discount. It may be that natives are treated differently, but the foreigner is likely to be charged "what the traffic will bear."

You can not judge of the value of a merchant's stock by the size or appearance of his store. He may have a little booth open in front, with no show windows, but when he begins to bring out his trunks and bundles, he may exhibit jewelry worth a hundred thousand dollars, or rich embroideries worth their weight in gold. The merchant sits cross-legged on the floor and spreads out the wares which his attendants bring, beguiling you the while with stories of Lord So and So's purchase, or Lady What's Her Name's order, or of a check for thousands handed him by an American millionaire.

The native buildings are, as a rule, neither beautiful nor cleanly. The little shops that open on the street exhibit food and vegetables arranged in heaps, the vendor apparently indifferent to dust and flies. The houses are generally of adobe, plastered with mud and without floors. In the warmer sections of the country they are built of matting and bamboo. The rich Indians live in substantial homes with high ceilings, tile floors and spacious verandas, but these are very few compared with the mass of the poor.

The Indian women of the higher classes are in seclusion all the time. They seldom leave their homes and when they do venture out they travel in covered chairs or closed carriages. This custom was brought into India by the Mohammedan conquerors, but it has been generally adopted by Hindu society. There is a growing sentiment among the educated Hindus against this practice, so burdensome to[253]
[254] woman, but custom yields slowly to new ideas. At Calcutta we met several Indian ladies of high social rank who, in their home life, have felt the influence of western ideas and who have to some extent lessened the rigors of the zenana (seclusion). Two of these ladies,—one a princess—were daughters of the famous Keshub Chunder Sen, the great Hindu reformer, whose writing made a profound impression on the religious thought of the world. In the group was also a daughter-in-law of Mr. Sen's, a brilliant woman who was left the widow of a native prince at the age of thirteen and who recently shocked the orthodox Hindus by a second marriage. I mention these ladies because they represent the highest type of Indian womanhood, and it would be difficult to find in any country, in a group of the same size, more beauty, culture and refinement.

The principal article of feminine dress is the sarai, a long strip of cotton or silk, part of which is wrapped about the body to form a skirt, while the rest is draped over the head and shoulders in graceful folds. This garment lends itself to ornamentation and is usually embroidered along the edges, sometimes with silver and gold. We have not found in our travels a more becoming and attractive costume.

The dress of the men is so varied that description is impossible. One form of dress resembles the Roman toga. Many wear trousers made by mysterious windings and foldings of a long strip of cloth, others wear loose pantaloons. The coats are as multiform, a long, close-fitting one being the most popular. But the hat is the article to which most care is given. While the fez is popular, it is not so conspicuous as the turban. The latter is to be seen in all colors, shapes and styles. Some of the educated Indians have adopted the European dress, but the change in costume has not been rapid.

Calcutta is one of the educational centers of India, and one finds in the city many of the leaders of thought, educational and political. The University of Calcutta grants degrees and affiliates to itself the colleges whose students are preparing for the university examinations. Besides the university there are medical, law and technical schools which draw young men from the entire country. The position taken by Lord Curzon in the matter of higher education aroused so much opposition among the native population that an association was formed two years ago for the purpose of raising money to defray the expenses of students desiring to study abroad. Last year fourteen students were selected and sent to different countries. This year forty-four are going, and I had the pleasure of meeting these at a public reception given them at the town hall.

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This meeting interested me very much. It was opened with a prayer by Editor Sen, of the Indian Mirror, a liberal Hindu, and it was such a prayer as might have been offered in any American church. It was so brief that I quote it in full:

"We thank Thee, O God, that by Thy blessing those young men whom we sent abroad for study last year are doing their work well and have by Thy grace been kept in the right path. We are now met to bid farewell to a much larger number of our youths, who are shortly leaving these shores for study in distant foreign lands. We ask Thy abundant blessing on them, and we humbly beseech Thee to protect them in their travels by sea and land and to bring them all safely to their respective destinations. May they be diligent in their studies, obedient to their teachers, grateful to those by whose help they are being sent abroad, and blameless in their conduct. May the love and fear of God rule their hearts, and may they return to us and to those nearest and dearest to them in due course crowned with full success and filled with an earnest desire to labor for the good of their country and their poorer brethren. We commend them to Thy gracious keeping as we now bid them a hearty farewell, and beseech Thee to help us all to live and work for the glory of Thy name and the good of our fellow men now and always."

Most of the students were going to Japan—one of the many indications of that country's increasing influence in the Orient—some were going to England and a few to America. Those bound for America[256] called upon me later at the hotel, and I found them an earnest and ambitious group. They had, as all the Indians whom we met seemed to have, a high opinion of our country and spoke with enthusiasm of the benefits which they hoped to derive from their stay in the United States. These, and other students with whom I came in contact, impressed me as exceedingly patriotic and anxious to turn their information and their ability to the advantage of their country.

In Calcutta there are a number of Indians, who have won prominence in various spheres of activity. Editor Sen, to whom I have already referred, is one of the most influential of the native editors and writers; Editor Banerjee, of the Bengalee, is both a writer and an orator, and the editor of the Patrika has made his paper an exponent of advanced political thought. The Tagore family has furnished several men prominent in religious, literary and official life; education has found a patron in the Roy family, and Dr. Bose has won more than a national reputation in science.

Those who visit Calcutta can not afford to miss the side trip to Darjeeling, a summer resort perched upon the foothills of the Himalayas. The journey is rather fatiguing—three hours to the Ganges, then an all night ride to the foot of the range and then an eight hour[257] climb on a two-foot gauge up the mountain side, but it amply repays the effort. We count this experience among the richest that we have enjoyed. The city of Darjeeling is about seven thousand feet above the sea, and the sides of the Himalayas are so steep at this point that it is only fifty miles down the zig-zag little railroad to the plain where the elevation is but two or three hundred feet. I do not know where one can find more of the grand and picturesque in the same distance than on this narrow gauge that threads its way up the rocky sides of this most stupendous of mountain ranges.

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Darjeeling is so near Thibet, Nepal, Sikkim and Bhutan that one finds here a motley variety of types and sees something of the native life of the forbidden land that stretches along the northern border of India. The mountain tribes are sturdier in build, coarser in feature and lighter in color than the people of the lowlands, and we saw some types that strongly resembled the American Indian.

But to return to the mountains themselves; the view from Darjeeling is unsurpassed. The Kinchinjunga Peaks rise to a height of 28,156[259] feet above the sea, or nearly twice as high as Pike's Peak, and though forty-five miles distant, are clear and distinct. The summits, seen above the clouds, seem to have no terrestrial base, but hang as if suspended in mid air. The best view is obtained from Tiger Hill, six miles from Darjeeling and two thousand feet higher. We made this trip one morning, rising at three o'clock, and reaching the observation point a little before sunrise. I wish I were able to convey to the reader the impression made upon us.

While all about us was yet in darkness, the snowy robe which clothes the upper twelve thousand feet of the range, caught a tint of pearl from the first rays of the sun, and, as we watched, the orb of day, rising like a ruby globe from a lake of dark blue mist, gilded peak after peak until at last we saw Mt. Everest, earth's loftiest point, one hundred and twenty miles away and nearly a thousand feet higher than Kinchinjunga. We saw the shadows fleeing from the light like hunted culprits and hiding in the deep ravines, and we marked the triumph of the dawn as it swept down the valleys.

How puny seem the works of man when brought into comparison with majestic nature! His groves, what pigmies when measured against the virgin forest! His noblest temples, how insignificant when contrasted with the masonry of the hills! What canvas can imitate the dawn and sunset! What inlaid work can match the mosaics of the mountains!

Is it blind chance that gives these glimpses of the sublime? And was it blind chance that clustered vast reservoirs about inaccessible summits and stored water to refresh the thirsty plains through hidden veins and surface streams?

No wonder man from the beginning of history has turned to the heights for inspiration, for here is the spirit awed by the infinite and here one sees both the mystery of creation and the manifestations of the Father's loving kindness. Here man finds a witness, unimpeachable though silent, to the omnipotence, the omniscience and the goodness of God.

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Before beginning the trip through the interior, a paragraph must be given to Indian travel. There are no Pullman sleepers in this country, and the tourist must carry his bedding with him. Night trains have compartments containing broad seats which can be used as couches and hanging shelves upon which one may lie. The traveler carries his own blanket, pillow, sheet, towels, soap, etc., and occasionally has to rely on these at hotels as well as on the trains. The cars are entered from the side, and one must take his chance of waking at the right station, for there is no official to give him warning. In India it is customary for foreigners to take an Indian servant with them who acts as an interpreter and looks after the baggage—and looking after the baggage is no easy task in this part of the British empire. After we had made one short trip without assistance we were glad to yield to the custom, and Goolab, a Calcutta Mussulman, proved himself an invaluable aid in dealing with the baggage coolies, whose language we could not understand and whose charges vary from the legal rate as the minimum to three or four times that if the tourist shows himself a novice at the business.

The hotels of India are declared by the guide books to be bad, and one does not feel like disputing these authorities after having made the trip. I do not mean to say that there is no difference between them, for in several places we found comfortable rooms and in some places palatable food. Everywhere we were so interested in what we saw that we could endure almost any kind of accommodations, but at one place the fare was so unsatisfactory that we were reduced to eggs and toast. Goolab, overhearing some mutterings of discontent, took it upon himself to report in the hope of securing some improvement, and the clerk asked me for particulars. I told him that I had not intended to make any complaint, but that as he was good enough to inquire, I would say that we did not like the cooking; that the crackers were sometimes mouse-eaten and that we found worms in the cabbage. He thought that the mice were inexcusable, but, as if the[261] question disposed of the matter, asked: "The worm was dead, wasn't it?" I was compelled to admit that it was.

Leaving Calcutta, we sought the ancient city of Benares, which bears the distinction of being the center of Hinduism. In fact, it has been the religious capital of India for two thousand years or more.

At Sarnath, just outside Benares, stands the first Buddhist pagoda, said to have been erected nearly five hundred years before the beginning of the Christian era to commemorate a spot in the deer park where Buddha taught his disciples. Recent excavations near there have brought to light one of the Asoka pillars which, though unfortunately broken, still bears testimony to the skill of the sculptor as well as to the zeal of the great Buddhist king. But these ruins are all that is left of Buddhism in this vicinity, where Buddha lived and taught and where his doctrines were once triumphant, or Hinduism has virtually rooted out Buddhism, adopting, it is said, the device of making him one of the incarnations of their own god.

At Benares one sees idolatry in its grossest and most repulsive forms, and it is therefore as interesting to-day to the student of the world's great religions as to the devoted Hindu who travels hundreds of miles over dusty roads to bathe in the Ganges, whose waters he considers sacred. Benares is built upon the north bank of the Ganges, and it is estimated that each year it is visited by a million pilgrims. When more than three hundred miles from the city, we saw the caravan of one of the Maharaja (Maharaja is the title borne by native princes) on its way to the river. There were five elephants, a dozen camels and[262] twenty or thirty bull carts, besides numerous pack animals and horses. The trip could not be made in much less than two months, and all this for the sake of a bath in the waters of the sacred river.

The bank of the Ganges is lined for a long distance with bathing ghats (as the steps leading to the river are called), and at one point there is a burning ghat, where the bodies of the dead are cremated. Cremation is universal among the Hindus, sandalwood being used where the relatives can afford it. Taking a boat, as is customary, we rowed up and down the river in the early morning, and such a sight! Down the steps as far as the eye could reach came the bathers, men, women and children, and up the steps went a constant stream of those who had finished their ablutions. Most of them carried upon their heads water pots of shining brass, and some carried bundles of wearing apparel. The bathing is done leisurely as if according to ritual, with frequent dippings; water is poured out to the sun and prayers are said. The lame, the halt and the blind are there, some picking their way with painful step, others assisted by friends. Here, a leper sought healing in the stream; near him a man with a emaciated form mixed his medicine with the holy water, and not far off a fakir with matted hair prayed beneath his big umbrella. On one of the piers a[263] young man was cultivating psychic power by standing on one leg while he told his beads with his face toward the sun.

Dressing and undressing is a simple matter with the mass of the people. Men and women emerging from the water throw a clean robe around themselves, and then unloosing the wet garment, wring it out and are ready to depart. Those who bring water pots fill them from the stream, out of which they have recently come, and carry them away as if some divinity protected the water from pollution. As the river contains countless dead and receives the filth of the city as well as the flowers cast into it by worshipers, it requires a strong faith to believe it free from lurking disease and seeds of pestilence.

When we reached the burning ghat, we found one body on the funeral pyre and another soaking in the water as a preparation for burning. So highly is the Ganges revered that aged people are brought there that they may die, if possible, in the water. While we were watching, a third body was prepared for the burning, and it was so limp that death could not have occurred long before. While the flames were consuming those three corpses, we saw coming down the[264] steps a man carrying the body of a child, apparently about two years old, wrapped in a piece of thin cotton cloth. (The children of the poor are buried in the stream because of the cost of wood.) The man bore his lifeless burden to a little barge and made the corpse fast to a heavy stone slab. The boatman then pushed out from the shore, and when the middle of the stream was reached the man in charge of the body dropped it overboard, and the burial was over.

No one has seen India until he has seen the Ganges; no one has seen the Ganges until he has seen it at Benares; and no one who has seen the Ganges at Benares will ever forget it.

In the suburbs of the city stands the Durga Temple, better known as the Monkey Temple, because it is the home of a large family of monkeys, which are regarded as sacred. Photographs of the temple present[265] rather an attractive appearance, but the original is anything but beautiful, and the monkeys and general filth of the place deprive it of all appearance of a place of worship.

The Golden Temple, however, is the one most visited by tourists, and it would be difficult to picture a less inviting place. The buildings are old and greasy, and the narrow streets are filled with images and thronged with beggars. One finds his interest in missionary work quickened if he wanders through these streets and sees the offering of incense to the elephant god and the monkey god, and to images innumerable. The air is heavy with perfume and the odor of decaying flowers, and one jostles against the sacred bulls as he threads his way through the crowd. We have not seen in any other land such evidences of superstition, such effort to ward off evil spirits and to conciliate idols. The educated Hindus, and there are many learned men among the Hindus, regard these idols as only visible representations of an invisible God, but the masses seem to look no farther than the ugly images before which they bow.

It was a relief to find near this dark pool of idolatry an institution of learning, recently founded, which promises to be a purifying spring. I refer to the Central Hindu College, of which Mrs. Annie Besant, the well known theosophist, is the head. Although the school is but seven years old, it already includes a valuable group of buildings and has some five hundred students. Among the professors are several Englishmen who serve without compensation, finding sufficient reward in the consciousness of service.

Next to Benares Allahabad is the most important Hindu center. The city is on the Ganges, at its junction with the Jumna, one of its longest branches. There is an old tradition that another river, flowing underground, empties into the Ganges at this point, and the place is referred to as the junction of the three rivers. The great Mogul Akbar built a splendid fort where the Ganges and the Jumna meet, and probably on this account Allahabad is the capital of the United Provinces of Agra and Oudh. Within the walls of the fort there is another of the Asoka pillars, a very well preserved one, forty-nine feet high and bearing numerous inscriptions, among which are the famous edicts of Asoka, issued in 240 B. C., against the taking of life. Within the fort in a subterranean room is another object of interest, the Akhshai Bar or undecaying banyan tree. As this tree is described by a Chinese pilgrim of the seventh century, it is either of remarkable antiquity or has been renewed from time to time.

The religious importance of Allahabad is largely due to a fair which is held there every year and which on every twelfth year becomes a[266] national event. It is called the Mela, and last January brought to the city a crowd estimated at from one and a half to three millions. This every-twelfth-year fair brings together not only the devout Hindus, who come as a matter of religious duty, and innumerable traders, who at such times find a market for their wares, but it draws large numbers of fakirs (pronounced fah-keers, with the accent upon the last syllable) or holy men. They wear full beards and long hair and no clothing except the breech cloth. They put ashes and even manure upon their heads, and their hair and whiskers are matted and discolored. These men are supposed to have raised themselves to a high spiritual state by asceticism and self-punishment. They undergo all sorts of hardships, such as hanging over a fire, holding up the arm until it withers, and sitting upon a bed of spikes. We saw many fakirs at Benares and Allahabad and some elsewhere (for they are scattered over the whole country), and at the latter place one accommodated us by taking his seat upon the spikes.

At the recent Mela five hundred of these fakirs marched in a procession naked, even the breech cloth having been abandoned for the occasion, and so great was the reverence for them that their followers struggled to obtain the sand made sacred by their tread, a number of people meeting their death in the crowd. These fakirs are supposed[267]
[268] to have reached a state of sinlessness, but one of them seized a child along the line of march and dashed out its brains in the presence of its mother, claiming to be advised that the gods desired a human sacrifice. He was arrested by the British officials and is now awaiting trial on the charge of murder. The papers recently reported another instance in which a fakir was the cause of a murder. He was consulted by a woman who had lost several children and was anxious to protect her prospective child from a like fate. The fakir told her that she could insure her child's life if she would herself bathe in human blood, and she and her husband enticed a seven-year-old boy into their home and killed him to secure the blood necessary for the bath. The fakirs are not only a danger to the community in some cases and a source of demoralization at all times, but they are a heavy drain upon the producing wealth of the country. Adding nothing to the material, intellectual or moral development of the country, they live upon the fears and credulity of the people.

The Hindu religion claims something more than two hundred millions of human beings within its membership; it teaches the transmigration of the soul or reincarnation as it is generally called. The Hindu mind takes kindly to the metaphysical, and the Hindu priests have evolved an intricate system of philosophy in support of their religious beliefs. Reincarnation is set forth as a theory necessary to bring God's plans into accord with man's conception of justice. If a man is born blind or born into unfavorable surroundings, it is explained on the theory that he is being punished for sins committed during a former existence; if he is born into a favorable environment he is being rewarded for virtue previously developed.

It is not quite certain whether the Hindus have many gods or[269] many forms of one god, for the ancient Vedas speak of each of several gods as if they were supreme. The most popular god is a sort of trinity, Bramah, the creator; Vischnu, the preserver, and Siva, the destroyer, being united in one. Sometimes the trinity is spoken of as representing creation, destruction and renovation, in which Krishna appears as the principal god. Out of this system have sprung a multitude of gods until the masses bow down "to sticks and stones."

The most pernicious product of the Hindu religion is the caste system. Infant marriage is terrible, but that will succumb to education; the seclusion of the women is benumbing, but it will give way before the spread of European and American influence, and with it will go the practical servitude of widows, as the practice of suttee (the burning of widows) has practically gone. But the caste system, resting upon vanity, pride and egotism, is more difficult to eradicate. Nowhere in the world is caste so inexorable in its demands or so degrading in its influence. The line between the human being and the beast of the field is scarcely more distinctly drawn than the line between the various castes. The Brahmins belong to the priestly class, and are supposed to have sprung from the mouth of Brahm, the great creator; the Kshatrias, or warrior class, are supposed to have sprung from the shoulders of Brahm; the Vaisyas, or merchant class, are supposed to[270] have sprung from the thighs of Brahm; while the Sudras, or laborers, are supposed to have sprung from the feet of Brahm. There are numerous sub-divisions of these castes, and besides these there are outcasts; although there does not seem to be any room below the Sudras for any other class. The caste system not only affects social intercourse and political progress, but it complicates living. A high caste Hindu can not accept food or drink from a low caste, and must purify his water bottle if a low caste touches it.

About seventy years ago a reform in Hinduism was begun under the name of Brahmo Somaj. It was built upon monotheism, or the worship of one god, for which it claimed to find authority in the Hindu sacred books. It drew to itself a number of strong men, among them Mr. Tagore and Mr. Sen, the latter making a trip to England to present the principles of the new faith before prominent religious bodies there.

The Arya Somaj, another reform sect, sprung up later. Both of these have exerted considerable influence upon the thought of India, far beyond their numerical strength. So far, however, Christianity has made greater inroads upon Hinduism than any of the reformations that have been attempted from within.

At Allahabad we found two Christian colleges, the Allahabad Christian College for men and the Wanamaker School for girls. Dr. A. H.[271]
[272] Ewing is at the head of the former and Miss Foreman, the daughter of an early missionary, at the head of the latter. Both of these schools have been built with American money, Mr. Wanamaker having been the most liberal patron. They are excellently located, are doing a splendid work and are affiliated with the Presbyterian Church. Fifty dollars will pay for the food, room, clothes and tuition of one boy, while thirty dollars will provide for one girl, and interested Americans have already established several scholarships, but money is badly needed to enlarge the facilities of both these schools.

We spent the Sabbath at Allahabad and visited both of these schools, and our appreciation of their work was enhanced by our observation at Benares. It seemed like an oasis in the desert. Surely those who have helped to create this green spot—may it ever widen—will find intense satisfaction in the good that these schools are doing and will do.

[273]

Strictly speaking, the term, Mohammedan India, could only be applied to those frontier districts in which the Mohammedans have a preponderating influence, but the Mohammedan emperors left such conspicuous monuments of their reign in Lucknow, Delhi and Agra that it does not violate the proprieties to thus describe this section. The Mohammedans themselves have laid virtual claim to this territory by the establishment of their chief college at Aligahr, nearly equidistant from Agra and Delhi, and their claim is still further strengthened by the fact that while they have not a majority, they have a very large percentage of the population of both of the last named cities.

In approaching this section of India from the east, the tourist passes through Cawnpore, made memorable by the massacre of the British residents during the mutiny of 1857. The recollection of the mutiny is still fresh in the minds of the British officials, and numerous monuments have been reared to the bravery of the besieged garrisons.

At Calcutta one is shown a black piece of pavement which covers a part of the Black Hole of Calcutta (the rest of the hole is now covered by a building) where in 1756 one hundred and forty-six human beings were forced to spend the night and from which only twenty-three escaped alive. The hole was twenty-two by fourteen feet and only sixteen or eighteen feet in height, and the awful sufferings of those who perished there are commemorated by an obelisk which stands near by.

But the cruelty practiced at the time of the mutiny far more stirred the English heart, and as the uprising was more extensive, several cities contain memorials. Of these the most beautiful is at Cawnpore, and is called "The Angel of the Resurrection." It is made of white marble and represents an angel with hands crossed and each holding a palm. It stands upon an elevated mound in a beautiful park, and is enclosed by a stone screen. It was the gift of Lord and Lady Canning and bears the following inscription: "Sacred to the perpetual memory of a great company of Christian people, chiefly women and children, who near this spot were cruelly murdered by the followers of the rebel[274] Nana Dhundu Pant, of Bithur, and cast, the dying with the dead, into the well below, on the 15th day of July, 1857."

There is also at Cawnpore, in another park, a stately memorial church, the inner walls of which are lined with tablets containing the names of British soldiers who lost their lives during the mutiny.

Lucknow is not far from Cawnpore, and here, too, the mutiny has left its scars and monuments. The Lucknow residency, now an ivy mantled ruin, was the scene of the great siege that lasted from the first of July, 1857, to the seventeenth of November. At the beginning there were within the walls nine hundred British troops and officers, one hundred and fifty volunteers, seven hundred native troops, six hundred women and children and seven hundred non-combatant natives; total, about three thousand. When relief came but one thousand remained. The night before the arrival of Sir Colin Campbell with reinforcements, one of the besieged, a Scotch girl, dreamed of the coming of relief, and her dream gave rise to the song so familiar a generation ago, "The Campbells Are Coming."[5]

There are in Lucknow a number of tombs, mosques and buildings that gave us our first glimpse of the architecture of the Mogul emperors—great domes, gigantic gateways and graceful minarets, stately columns and vaulted galleries. The most interesting of the buildings, Imambarah, built by Asaf-ud-daulah, contains a great hall more than a hundred and fifty feet long and about fifty feet in breadth and height. On one side of the court is a private mosque and on the other a group of apartments built around a well as a protection against the summer's heat. From the top of the Imambarah one obtains an excellent view of Lucknow and its surroundings.

At Aligarh I found a great educational institution which must be taken into consideration in estimating the future of Mohammedanism[275] in India. It was founded in 1877, largely through the influence and liberality of Sir Syed Ahmed, who until his death in 1898 devoted himself entirely to its development. He was a large-minded man and full of zeal for the enlightenment of his co-religionists. He recognized the low intellectual standard of the Mohammedan Indians, and the controlling purpose of his life was to assist in their improvement. At first, his educational enterprise met with a cold reception at the hands of the leaders of his church. Emissaries were even sent from Mecca to assassinate him, but, nothing daunted, he pursued his plans until the church authorities recognized the importance of the school.

As the Mohammedans are numerically weaker than the Hindus and unable to cope with them in intellectual contests, Sir Syed opposed the national congress proposition which the Hindus have long urged and the Aligarh school became conspicuous for its pro-British leanings on this question. This may account in part for the interest taken in it by the colonial government. (The Central Hindu College at Benares refuses government aid and is, therefore, more independent.) But since the death of Sir Syed the congress idea is growing among the students of Aligarh.

Aligarh College now has an enrollment of seven hundred and four, more than a hundred of whom are law students. It has an English Cambridge graduate for president and several English professors. I might add that England, like America, has sent many teachers to India, and that they are engaged in work, the importance of which can not be overestimated. I had the pleasure of meeting those connected with St. John's College at Agra as well as those at Aligarh.

[276]

[277]

Delhi is one of India's most ancient cities. When the Aryans came down from the northwest and conquered the aboriginal tribes, they founded a city which they called Indrapat, just south of the present site of Delhi. How old it is no one knows, for the names of its founders have been forgotten, its records, if it had any, have been destroyed, and its streets are winding footpaths which one follows with difficulty. Every wave of invasion that has swept down from the north or west has passed over Indrapat, and its stones would tell a thrilling story if they could but speak. The city has been rebuilt[278] again and again, the last time about three hundred years ago, but it has little to exhibit now but its antiquity. There is a massive city wall with huge gates, there are tumble-down buildings occupied by a few people and some goats, and there is a stone library building erected hundreds of years before Carnegie was born, but the glory of Indrapat has departed. Not far from Indrapat is the splendid tomb of Humayun and another of the Asoka pillars.

Eleven miles south of the present Delhi is what is called old Delhi (Delhi seems to have had a movable site) immortalized by the famous Kutab Minar, or tower, erected near the close of the twelfth century by one of the earliest Mohammedan conquerors after the capture of Delhi. The tower—a tower of victory—is two hundred and thirty-eight feet in height, forty-seven feet in diameter at the base and nine at the top. It has been described as one of the architectural wonders of the world, and it certainly gives one a profound respect for the mind that planned it. There are so many mausoleums and mosques scattered over the plains around Delhi that space forbids particular description.

Within a century after the death of Mohammed the Moslems made an attack upon India, but it was five hundred years later before they became masters of the great peninsula. Then for five hundred more it was the scene of conflict between rival Moslems until Timur (Tamerlan, the Tartar) plundered it and drenched it with blood. In all these wars Delhi was the strategic point, the natural capital of the north. After Timur, came his descendant of the sixth generation,[279]
[280] Babar, who consolidated the Indian empire by bravery, tact and wisdom. He is the first of the great Mogul rulers, but he was so occupied with the extension of his sovereignty that he was compelled to leave the development of the empire to his descendants. His grandson, Akbar, built three great forts, one at Allahabad, to which reference has been made in another article, another at Agra, which he made his capital, and the third at Atok, still farther north. He also built Fatepur Sikri about twenty miles from Agra. This was to be his home, and here on a sandstone ridge overlooking the plain he reared a group of buildings which even now, though deserted for two centuries, attracts tourists from all over the world. While the material employed is red sandstone, the buildings are models of beauty as well as strength, and the minute and elaborate carvings are masterpieces in their line.

[281]

The fort built by Akbar at Agra, while not proof against modern missiles, was impregnable in its day and still bears testimony to the constructive genius of the second of the Moguls.

Six miles from Agra at Sikandra stands the magnificent tomb which Akbar built and where he rests. It is constructed of red sandstone and is part Buddhist and part Saracenic in design. The base is three hundred and twenty feet square and its four retreating galleries terminate in a roofless court of white marble in which stands a marble casket surrounded by screens of marble most exquisitely carved. Special interest is felt in the tomb because one of its ornaments was the famous Kohinoor diamond, the largest in the world. It had come down to Akbar from his grandfather, who in turn secured it from the Rajputs. The diamond was carried away by Persian conquerors, and later was returned to India only to be transferred to Queen Victoria.

But if Akbar surpassed his grandfather as a builder, he was in turn surpassed by his grandson, Shah Jehan. This emperor, the last of the three great Moguls, who began his career by murdering two brothers and two cousins whose rivalry he feared, and who closed his career a prisoner of his rebellious son, has linked his name with some of the most beautiful structures ever conceived by the mind of man. At Agra within the walls of his grandfather's fort, he built the Pearl Mosque which has been described as "the purest, loveliest house of prayer in existence." It is constructed of milk white marble and combines strength, simplicity and grace. He also built the Gem Mosque at Delhi.

The fort at Delhi was built by Shah Jehan, and if its resemblance to the fort at Agra deprives him of credit for originality, that argument can not be raised against the palace within, for this is unrivaled among palaces. The marble baths, the jeweled bed chambers, the pillared halls, the graceful porticoes—all these abound in rich profusion. But it was upon the great hall of Private Audience that he lavished taste[282] and wealth. The floor is of polished marble, the pillars and the arched ceiling of polished marble inlaid with precious stones, so set as to form figures and flowers. Each square inch of it speaks of patient toil and skill, and the whole blends harmoniously. For this magnificent audience room he designed a throne fit for the chamber in which it stood. "It was called the peacock throne because it was guarded by two peacocks with expanded tails ornamented with jewels that reproduced the natural colors of the bird. The throne itself was made of gold, inlaid with diamonds, rubies and emeralds. Over it was a canopy of gold festooned with pearls supported by twelve pillars, all emblazoned with gems. On either side stood the Oriental emblem of royalty, an umbrella, each handle eight feet high and of solid gold, studded with diamonds, the covers being of crimson velvet crusted and fringed with magnificent pearls." Thus it was described. It was too tempting a prize for greedy conquerors to leave undisturbed, and was carried off some centuries ago by a Persian, Nadir Shah. Shah Jehan, after contemplating this audience chamber and throne, had inscribed upon the wall in Persian characters a verse which has been freely translated to read:

And yet, in view of his sad fate there seems as much irony in the lines as there was in the delicately poised scales of justice which he had inlaid on one of the walls of his palace after he had put his relatives out of the way.

But of all the works of art that can be traced to his genius, nothing compares with the tomb, the Taj Mahal, which he reared in honor of the best-loved of his wives, Numtaj Mahal, "the chosen of the palace." This building, unique among buildings and alone in its class, has been described so often that I know not how to speak of it without employing language already hackneyed. When I was a student at college I heard a lecturer describe this wonderful tomb, and it was one of the objective points in our visit to India. Since I first heard of it I had read so much of it and had received such glowing accounts from those who had seen it, that I feared lest the expectations aroused might be disappointed. We reached Agra toward midnight, and, as the moon was waning, drove at once to the Taj that we might see it under the most favorable conditions, for in the opinion of many it is most beautiful by moonlight. There is something fascinating in the view which it thus presents, and we feasted our eyes upon it. Shrouded in the mellow light, the veins of the marble and the stains of more[283]
[284] than two and a half centuries are invisible, and it stands forth like an apparition. We visited it again in the daytime, and yet again, and found that the sunlight increased rather than diminished its grandeur. I am bringing an alabaster miniature home with me, but I am conscious that the Taj must be seen full size and silhouetted against the sky to be appreciated.

Imagine a garden with flowers and lawn, walks and marble water basins and fountains; in this garden build a platform of white marble eighteen feet high and three hundred feet square, with an ornamented minaret one hundred and thirty-seven feet high at each corner; in the center of this platform rear a building one hundred and eighty feet square and a hundred feet high, with its corners beveled off and, like the sides, recessed into bays; surmount it with a large central dome and four smaller ones; cover it inside and out with inlaid work of many colored marbles and carvings of amazing delicacy; beneath the central dome place two marble cenotaphs, inlaid with precious stones, the tombs of Shah Jehan and his wife, and enclose them in exquisitely carved marble screens—imagine all this, if you can, and then your conception of this world-famed structure will fall far below the Taj Mahal itself. It is, indeed, "a dream in marble." And yet, when one looks upon it and then surveys the poverty and ignorance of the women who live within its shadow, he is tempted to ask whether the builder of the Taj might not have honored his wife more had the six million dollars invested in this tomb been expended on the elevation of womanhood. The contrast between this artistic pile and the miserable tenements of the people about it robs the structure of half its charms.

[285]

There is so much of interest in India that I find it difficult to condense all that I desire to say into the space which it seems proper to devote to this country. In speaking of the various cities, I have been compelled to omit reference to the numerous industries for which India is famed. Long before the European set foot upon the soil the artisans had won renown in weaving, in carving and in brass. It was, in fact, the very wealth of Indus that attracted the attention of the western world and turned the prows of merchant vessels toward the Orient. While India can complain that some of her arts have been lost since she has been under the tutelage of foreigners, enough remains to make every tourist a collector, to a greater or less extent, of attractive souvenirs.

Benares is the center of the plain brass manufacture, and her bazaars are full of vases, trays, candlesticks, bowls, etc. Lucknow is noted for her silversmiths, but her products do not command so high a price as those of southern India. Delhi leads in ivory and wood carving, and one can find here the best specimens of this kind of work. Several of the addresses presented to the Prince of Wales upon his recent visit were encased in ivory caskets richly carved and studded with gems. Painting on ivory is also carried to a high state of perfection here, and sandalwood boxes can be found in all the stores.

At Agra one finds rugs woven in Turkish and Persian, as well as in original, designs. Agra is also renowned for its inlaid work, many of the designs of the Taj being copied. The Tag itself is reproduced in miniatures at prices ranging from one dollar up into the hundreds.

In all the cities of upper India, Kashmir shawls may be secured, Kashmir itself being far north of the line of travel. These shawls are of goat's hair, and some of them are so delicate that though two yards square, they can be drawn through a finger ring.

At Jaipore the chief industries which attract the attention of foreigners are enameling on gold and brass, the latter being the best known.[286] Few who visit the bazaars can resist the temptation to carry away some samples of this ware, so graceful are the vessels and so skillful is the workmanship.

Jaipore, the first of the western cities, and the only one of the native states that we visited, is deserving of some notice, partly because it gives evidence of considerable advancement and partly because the government is administered entirely by native officials. The Maharaja is one of the most distinguished of native princes and a descendant of the famous Rajput line of kings. He lives in oriental style, has a number of wives, and elephants, camels and horses galore. He is an orthodox Hindu of the strictest type and drinks no water but the water of the Ganges. When he went to England to attend the coronation, he chartered a ship, took his retinue with him and carried Ganges water enough to last until his return. He is very loyal to the British government and in return he is permitted to exercise over his subjects a power as absolute as the czar ever claimed. There is an English resident at his capital, but his council is composed of Indians, his judges are Indians, his collectors are Indians, his school teachers are Indians, and he has an Indian army. I had the pleasure of meeting one of the council and the head of the school system of the state, and found them men of fine appearance and high culture. The illiteracy in his state compares favorably with that in the states under British administration, and the graduates from the Maharaja's college compete successfully in the examinations with the graduates from other colleges. They have at Jaipore an art school in which all kinds of manual training are taught, and the sale-room of this school gives accurate information as to the capacity of the natives for industrial development. We found here the only native pottery of merit that we noticed in the country.

The city of Jaipore was laid out in 1728 and is one of the most attractive cities in India. The main streets are a hundred and ten feet wide, the buildings are Oriental in style, most of them two stories in height—some three—and all are painted the same shade of pink, with white trimmings and green shutters. The entire city is supplied with water and the streets are lighted by gas. All in all, Jaipore makes a favorable impression upon the visitor.

Some six miles away is the ancient city of Amber, the capital of the state until Jaipore was established. It is reached by a ride on elephant back, the only ride of this kind that we have yet had. There is a beautiful palace at Amber which gives some idea of the luxury in which the Indian rulers lived. We returned from this trip late in the evening[287]
[288] when the peacocks were going to roost, and nearly every tree contained one or more of these gaudy-plumaged fowls. These were apparently wild, and their numbers and beauty recalled the fact that the peacock is India's royal bird; and it is not an inappropriate symbol of the pomp and magnificence of the Oriental kings. I might digress here to say that the respect for life taught in the Hindu scriptures has filled India to excess with useless birds and animals. The crows and kites are a nuisance. It is no uncommon thing to see a vendor of cakes and sweetmeats bearing his basket on his head and waving a stick above it to scare off the birds. Sometimes an attendant follows the vendor and protects him from the birds, but in spite of all precautions they get their toll. The crows often come to the doors and windows of the hotels and inquire whether you have any food to spare, and sparrows and other small birds occasionally glean crumbs from the table. At Jaipore we saw myriads of pigeons being fed in the streets, and monkeys—they are everywhere. The jungles of the tropical countries are not more thronged with them than the road sides of some parts of India. About half way between Jaipore and Bombay they were especially numerous, and as we rode along on the train we saw them singly, in groups and in mass meetings. Here, too, we saw herds of antelope, scarcely frightened by the train. Attention has frequently been called to the fact that the Hindu's aversion to meat has a bearing upon the famine question, millions of cattle dying of starvation which, if killed earlier, might have saved thousands of human beings from starving.

A night's ride from Jaipore brought us to Abu Road, from which by pony carts, called tongas, we ascended to Mt. Abu, sixteen miles away. The journey is made over a well kept mountain road which climbs to a height of about five thousand feet. While this mountain resort draws many Europeans because of its altitude, two famous Jain temples are the lodestone that attracts tourists. These temples were built by merchant princes in the eleventh and twelfth centuries, and the fact that one of them cost more than five millions of dollars, shows that trade had reached a commanding position in those days. One of the temples was built by two brothers and the guide tells of a tradition that these brothers, tiring of their money, decided to bury it, but on digging in the earth they found more, and considering it a gift from the gods, built this temple. The buildings are not large, and seen from the outside are disappointing, but once within one marvels at the richness of the carving. The pillars and vaulted ceilings are of the purest white marble, brought from no one knows where, and every inch of the surface is covered with figures of gods, human beings, animals, fowls and flowers.[289] The artists utilized the things with which the people were most familiar. Here a frieze of elephant heads, the trunks joined, there a frieze of geese, another of tigers or monkeys. In one dome maidens danced; in another warriors fought; in a third flowers bloomed. The variety is endless and the workmanship perfect. While the panels and friezes and ceilings differ so much from each other, the arrangement is such that they do not seem incongruous, but form a harmonious whole. The Mohammedan conquerors mutilated some of the figures because of their hatred of idolatry, and when, under Lord Curzon's administration, the work of restoration was begun, it was impossible to find marble like the original.

Around these temples are numerous shrines, each containing a seated figure very much resembling Buddha. The Jains are a sect of the Hindus, and their temples are renowned for their beauty. This temple is visited by a large number of pilgrims every year, some of whom were chanting their prayers while we were there.

Another night's ride and we were in Bombay, and what a luxury to find a hotel constructed upon the American plan. The Taj Mahal is the finest hotel in the Orient and would be a credit to any city in our country. It was built by Mr. Tata, a rich Parsee, who planned it more from public than from private considerations.

We found the plague increasing in virulence, three hundred having died in the city the day before we arrived. Bombay has suffered terribly from this scourge, twenty-four per cent having perished from it in the last few days. Two years ago the American consul, Hon. William T. Fee, lost his daughter and came near losing his wife by this dread disease, and two of the European consuls have recently had to leave their homes because of deaths among their native servants. With so many dying in a single city (and ten thousand a week in the entire country), India would seem an unsafe place to visit, and yet one would not know except for the newspapers that an epidemic was raging, so little does it affect business or social life. There is now in use a system of inoculation which promises to materially lessen the mortality from this disease. A serum is prepared in which the venom of serpents is the chief ingredient, and this hypodermically administered has been found almost a sure preventive. While the physicians are employing this remedy, the rat-catchers are also busy, and about a thousand rodents are captured per day, it having been demonstrated that the rat not only spreads the disease, but carries a flea that imparts it by its bite.

Bombay is the Manchester of India, and the smokestacks of its many[290] cotton factories give to the city a very business like appearance. These mills are largely owned by Indians and operated by Indian capital.

On an island near Bombay is one of the most frequented of the rock-hewn temples, called the Elephanta Caves. This temple is chiseled out of the solid rock, great pillars being left to support the roof. It is about one hundred and thirty feet square by seventeen in height and contains a number of figures of heroic size. These figures are carved from the walls and represent various gods and demons. The Portuguese Christians, several centuries ago, showed their contempt for these gods of stone by firing their cannon into the temple. While some of the pillars were battered down and some of the carvings mutilated, enough now remains to show the impressiveness of this ancient place of worship.

No one can visit Bombay without becoming interested in a religious sect, the members of which are known as Parsees. They are few in number, probably not exceeding a hundred thousand in the world, more than half of whom live in or near Bombay. Theirs is the religion of Zoroaster, and they contest with the Hebrews the honor of being the first believers in one God. Their sacred books, the Zend-Avesta, are very ancient, and the origin of their religion is placed anywhere from seven hundred B. C. to three thousand B. C. They not only believe in one God, but they believe in immortality and claim to have impressed their ideas upon the Israelites when the latter were in bondage in Babylon. The Parsees see in the world, as well as in the human being, a continuing[291] conflict between right and wrong, and they regulate their conduct by a high ethical system. When the Moslems swept over Persia and made it one of the stars in Islam's crown, a band of Parsees preferred migration to conversion, and, like our pilgrim fathers, sought a home in a new country. In Bombay they have preserved their identity for some nine centuries and have made themselves a potent influence in every[292] department of the city's activity. They have their marriage ceremony, their fire temples and their funeral rites. They have sometimes been called fire worshipers and sun worshipers, but they simply regard fire as the purest thing known and therefore accept it as a symbol of the invisible god. Fire is kept burning in their temples, and when a new temple is to be dedicated, fire is collected from the homes of persons engaged in the principal industries and occupations, and this mingled fire is used to kindle another fire and this new fire another until the ninth fire is lighted, and this becomes the altar fire. Each fire is kindled without coming in contact with the former one.

The Parsees have a peculiar form of burial, which has come down from prehistoric times. On Malabar Hill in the suburbs of Bombay, overlooking the sea, in the midst of a beautiful garden, are their Towers of Silence. These are large circular buildings twenty-five or thirty feet high and without a roof. Within the wall is a circular platform sloping downward to a well in the center. When a Parsee dies he is prepared for burial and borne to this garden. After the last rites have been performed and the relatives and friends have taken their farewell, the body is carried within the tower by men appointed for the purpose and placed naked upon this platform. As soon as the corpse bearers depart, the waiting vultures (of which several hundred make their home in the garden) swoop down upon it and do not rise until the bones are bare. The skeletons, sun-bleached, are washed by the rains into the pit in the center, where rich and poor, conspicuous and obscure, mingle their dust together. Every sanitary precaution is taken and a fixed rate of five rupees is charged to all alike, the money[293] being advanced from a burial fund where the family can not afford to bear the expense.

The Parsees of Bombay, though they wear a dress peculiar to themselves, are of all the Indians most like the Europeans and Americans. We were in one Parsee home, and the furniture, the pictures and the library were such as would be found in the average home in our country. Statistics show that the percentage of education among the Parsees is very much higher than among any other class of inhabitants, and the women share the educational advantages with the men.

The well-to-do Parsees have been conspicuous in philanthropy, endowing colleges, hospitals and other charities. While they are counted among the staunchest friends of British rule, they are also among the most intelligent critics of the government's faults. Sir Pherosha M. Mehta, the leading Parsee orator, is prominent in the national congress movement. At a reception given at the hotel, and on other occasions, we had an opportunity to meet a number of the Parsees, men and women, priests and laymen, and found them abreast with the times and alive to the problems with which the world is wrestling to-day.

I cannot close this article without mentioning the increasing presence of American influence in Bombay. An American minister, Dr.[294] Mell, is pastor of the principal Methodist church, and the American Congregationalists have a largely attended school for boys and girls in the city. Many of the students were taken from famine-stricken homes and are being educated with American money. There is also here a school for the blind under American management, where the students are not only taught to read and write, but trained in the industries for which they are fitted.

I do not apologize for mentioning from time to time the institutions which altruistic Americans have scattered over the Orient. If we can not boast that the sun never sets on American territory, we can find satisfaction in the fact that the sun never sets on American philanthropy; if the boom of our cannon does not follow the Orb of Day in his daily round, the grateful thanks of those who have been the beneficiaries of American generosity form a chorus that encircles the globe.

[295]

"What is truth?" asked Pilate, and when he had asked the question he went out without waiting for an answer. The question has been asked many times and answered in many different ways. I was reminded of a similar question when I read over the door of a court house in Aligarh, India, the motto: "Justice is the Strength of the British Empire." No empire, no government, no society can have any other source of permanent strength. Lord Salisbury is quoted by Indian leaders as saying: "Injustice will bring down the mightiest to ruin," and we all believe it. Wendell Phillips expressed it as strongly and even more beautifully when he said (I quote from memory): "You may build your capitals until they reach the skies, but if they rest upon injustice, the pulse of a woman will beat them down."

But what is justice? How varied are the answers given! The subject, in the name of justice, presents his appeal to his king, and the sovereign, if he be a despot, may send him to exile or the prison or the block and do it in the name of justice. What is justice? This question has been ringing in my ears during our journey through India.

When I was a law student, I read the speech of Sheridan at the trial of Warren Hastings, and that masterpiece of invective was recalled sixteen years later, when a colonial policy began to be suggested in the United States after the taking of Manila. I tried to inform myself in regard to British rule in India; the more I read about it, the more unjust it seemed. So many Americans have, however, during the last few years spoken admiringly of England's colonial system that I have looked forward to the visit to India with increasing interest, because of the opportunity it would give me to study at close range a question of vital importance to our own country. I have met some of the leading English officials as well as a number in subordinate positions; have talked with educated Indians—Hindus, Mohammedans and Parsees; have seen the people, rich and poor, in the cities and in the country, and have examined statistics and read speeches, reports, petitions and other literature that does not find its way to the United States; and British rule in India is far worse, far more burdensome to the people,[296] and far more unjust—if I understand the meaning of the word—than I had supposed.

When I say this I do not mean to bring an indictment against the English people or to assert that they are guilty of intentional wrongdoing. Neither do I mean to question the motives of those who are in authority. It has been my good fortune to become personally acquainted with Lord Minto, the present viceroy; with Lieutenant Governor Frazer, the chief executive of the province of Bengal; with Lieutenant Governor La Touche, chief executive of the United Provinces of Agra[297] and Oudh, and with Governor Lamington, chief executive of the Bombay presidency, three of the largest Indian states. These men, I am sure, represent the highest type of their countrymen. Lord Minto is fresh from Canada, where he was governor general; Governor Lamington was the head of the Australian government before coming to India, and both Governors Frazer and La Touche have long official experience to their credit. That they will be just, as they understand justice, and do right as they see the right, I am satisfied. But what is justice?

The trouble is that England acquired India for England's advantage, not for India's, and that she holds India for England's benefit, not for India's. She administers India with an eye single to England's interests, not India's, and she passes upon every question as a judge would were he permitted to decide his own case. The officials in India owe their appointment directly or indirectly to the home government, and the home government holds authority at the sufferance of the people of England, not of the people of India. The official who goes out from England to serve a certain time and then return, whose interests are in England rather than in India and whose sympathies are naturally with the British rather than with the natives, can not be expected to view questions from the same standpoint as the Indians. Neither can these officials be expected to know the needs of the people as well as those who share their daily life and aspirations.

It is not necessary to review the earlier rule under the East India Company; that is sufficiently condemned by public record. That company was chartered for commercial purposes, and its rule had no other than a pecuniary aim. It secured control of state after state by helping one native prince against another where it did not actually instigate war between princes. The English government finally took the colony over, confessedly because of the outrageous conduct of the company's officials. No one now defends the rule of the East India Company, although Warren Hastings was finally acquitted by the House of Lords in spite of his crimes, out of consideration for his public service in extending English authority.

Is English rule in India just, as we find it to-day? Fortunately, England permits free speech in England, although she has sometimes restricted it in her colonies, and there has not been a public question under consideration in England for a century which has not brought out independent opinion. It is the glory of England that she was an early champion of freedom of speech, and it is the glory of Englishmen that they criticise their own government when they think it wrong. During the American revolution, Burke thundered his defense of the rights of the colonists, and Walpole warned his countrymen that they[298] could not destroy American liberty without asserting principles which, if carried out, would destroy English liberty as well. During the recent war in South Africa the British had no more severe critics than were to be found among her own people and in her own parliament. And so, to-day, British rule in India is as forcibly arraigned by Englishmen as by the Indians themselves. While Mr. Naoroji, an Indian, goes to England and secures from a meeting of a radical club the adoption of a resolution reciting that as "Britain has appropriated thousands of millions of India's wealth for building up and maintaining her British Indian empire and for drawing directly vast wealth to herself;" that as "she is continuing to drain about thirty million pounds sterling of India's wealth every year unceasingly in a variety of ways" and that as "she has thereby reduced the bulk of the Indian population to extreme poverty, destitution and degradation, it is therefore her bounden duty, in common justice and humanity, to pay from her own exchequer the costs of all famines and diseases caused by such impoverishment." And further, "that it is most humiliating and discreditable to the British name that other countries should be appealed to or should have to come to Britain's help for relief of Britain's own subjects, and after and by her un-British rule of about one hundred and fifty years."

While, I repeat, Mr. Naoroji was securing the unanimous adoption of the above resolution in England, Sir Henry Cotton, now a member of parliament, but for thirty-five years a member of the Indian civil service,[299] was preparing his book, New India, in which he courageously points out the injustice from which India now suffers. Neither he nor Mr. Naoroji suggests Indian independence. Both believe that English sovereignty should continue, but Mr. Cotton shows the wrongs now inflicted upon India and the necessity for reform. Not only does he charge that the promises of the queen have been ignored and Indians excluded from service for which they were fitted, but he charges that the antagonism between the officials and the people is growing and that there is among civilian magistrates "an undoubted tendency to inflict severe sentences when natives of India are concerned, and to impose light and sometimes inadequate punishment upon offenders of their own race," and that in trials "in which Englishmen are tried by English juries" the result is sometimes "a failure of justice not falling short of judicial scandal." If justice can not be found in the court, where shall she be sought?

After the Indian mutiny, the Queen, in a proclamation, promised that natives should be freely and impartially admitted to offices, "the duties of which they might be qualified by their education, ability and integrity to discharge." Lord Lytton, a viceroy of India, in a confidential document which afterward found its way into print, speaking of the pledges of the sovereign and the parliament of England, said: "We all know that these claims and expectations never can be fulfilled. We have had to choose between prohibiting them (the natives of India) and cheating them, and we have chosen the least straightforward course." And again: "Since I am writing confidentially, I do not hesitate to say that both the governments of England and of India appear to me, up to the present moment, unable to answer satisfactorily the charge of having taken every means in their power of breaking to the heart the words of promise they had uttered to the ear."

The government of India is as arbitrary and despotic as the government of Russia ever was, and in two respects it is worse. First, it is administered by an alien people, whereas the officials of Russia are Russians. Second, it drains a large part of the taxes out of the country, whereas the Russian government spends at home the money which it collects from the people. A third disadvantage might be named since the czar has recently created a legislative body, whereas England continues to deny to the Indians any form of representative or constitutional government. Under British rule there is no official corruption and the government is probably as impartial as an alien government can be expected to be, but British rule has the defects which are inherent in a colonial policy.

[300]

The people of India are taxed, but they have no voice in the amount to be collected or in the use to be made of the revenue. They pay into the government nearly two hundred and twenty-five millions of dollars a year, and of this nearly one hundred millions is expended upon an army in which Indians can not be officers. It is not necessary to keep such an army merely to hold the people in subjection, if the Indians are really satisfied with English rule; and if the army is intended to keep Russia from taking India, as is sometimes claimed, why should not the British government bear a part of the burden? Would it not be wiser to so attach the Indian people to the British government that they would themselves resist annexation to Russia?

The home charges, as they are called, absorb practically one-third of the entire revenues. About one hundred million dollars go out of India[301] to England every year, and over fifteen millions are paid to European officials in the civil employ. What nation could stand such a drain without impoverishment?

Taxation is nearly twice as heavy in India as in England, in proportion to the income of the people. Compared with the people of other countries, the Indian's income is, on an average, one-twentieth of the average English income, one-seventh of the average Spaniard's income, one-sixth of the average Italian's income, one-fifth of the (European) Russian's income, and one-half of the income of the Turk. Sir Henry Cotton shows that the average per capita deposit in banks in England is one hundred dollars while the average per capita deposit in India is fifty cents; but how can the Indian be expected to have a large bank account when the average yearly income is only ten dollars? I have, in another article, referred to the jewelry worn by Indian women. The bracelets and anklets are silver except among the poorest, and this was formerly a form of hoarding, but the suspension of the coinage of silver deprived the people of the privilege of converting this hoarded silver into rupees. It will be remembered that the late Senator Wolcott, a member of the monetary commission appointed by President McKinley in 1897, on his return to Europe declared that the suspension of the coinage of silver in India had reduced the value of the savings of the people to the amount of five hundred millions of dollars. The suspension was carried out for the benefit of European interests, regardless of the welfare of the masses.

So great have been the drain, the injustice to the people and the tax upon the resources of the country, that famines have increased in frequency and severity. Mr. Gokhale, one of the ablest of India's public men, presided over the meeting of the last Indian national congress (held in December) and declared in his opening speech that the death rate had steadily risen from twenty-four to the thousand in 1882-4 to thirty in 1892-4 and to thirty-four at the present time. I have more than once within the last month heard the plague referred to as a providential remedy for over-population! Think of it, British rule justified because "it keeps the people from killing each other" and the plague excused because it removes those whom the government has saved from slaughter!

The railroads with all their advantages have been charged with adding to the weight of famine by carrying away the surplus grain in good years, leaving no residue for the years of drouth. While grain can now be carried back more easily in times of scarcity, the people are too poor to buy it with two freights added. The storage of grain by the government[302] at central points until the new crop is safe would bring some relief, but it has not been attempted.

If it is argued that the railroads have raised the price of grain in the interior by furnishing a cheaper outlet to the sea, it must be remembered that the benefit has accrued not to the people, nearly all of whom are tenants, but to the landlords, the government being the largest holder.

Not only are the people being impoverished, but the land is being worn out. Manure, which ought to be used to renew the fields, is consumed as fuel, and no sight is more common in India than that of women and children gathering manure from the roads with their hands. This, when mixed with straw and sun-dried, is used in place of wood, and from the amount of it carried in baskets, it must be one of the chief articles of merchandise. There are now large tracts of useless land that might be brought under cultivation if the irrigation system were extended. Proof of this is to be found in the fact that the government of India has already approved of extensions which, when made, will protect seven million acres and irrigate three million acres. The estimated cost of these extensions is about forty-five million dollars, and the plans are to be carried out "as funds can be provided." Ten per cent of the army expenditure, applied to irrigation, would complete the system within five years, but instead of military expenses being reduced, the army appropriation was increased more than ten million dollars between 1904 and 1905.

[303]

Of the total amount raised from taxation each year, about forty per cent is raised from land, and the rate is so heavy that the people can not save enough when the crops are good to feed themselves when the crops are bad. More than ten per cent of the total tax is collected on salt, which now pays about five-eighths of a cent per pound. This is not only a heavy rate when compared with the original cost of the salt; but it is especially burdensome to the poor. The salt tax has been as high as one cent a pound, and when at that rate materially reduced the amount of salt consumed by the people.

[304]

The poverty of the people of India is distressing in the extreme; millions live on the verge of starvation all the time, and one would think that their very appearance would plead successfully in their behalf.

The economic wrong done to the people of India explains the political wrong done to them. For more than twenty years an Indian national congress has been pleading for a modified form of representative government—not for a severing of the tie that binds India to Great Britain, but for an increasing voice in their local affairs. But this request can not be granted. Why? Because a local government, composed of natives selected by the people, would protest against so large an army, reduce the taxes and put Indians at lower salaries into places now held by Europeans. It is the fear of what an Indian local government would do that prevents the experiment, although two other reasons, both insufficient, are given. One of these is that the Indian people are not intelligent enough and that they must be protected from themselves by denying them a voice in their own affairs. The other is that the Indians are so divided into tribes and religious sects that they can not act harmoniously together. The first argument will not impress any unprejudiced traveler who has come into contact with the educated classes. There are enough well informed, college trained native Indians, not to speak of those, who, like our own ancestors a few centuries ago, have practical sense and good judgment without book learning, to guide public opinion. While the percentage of literacy is deplorably small, the total number of educated men is really considerable, and there are at this time seventeen thousand students above the secondary schools and studying for the B. A. degree. There is not a district of any considerable size that has not some intelligent men in it, and these could be relied upon to direct the government until a larger number are qualified to assist. It is true that native princes have often seemed indifferent to the welfare of their subjects—Princes who have lived in great luxury while the people have been neglected, but to-day some of the native states vie with those controlled by European officials in education and material advancement. And is not the very fact that the people are left under the government of native princes in the native states conclusive proof that in all the states the government could be administered without the aid of so large a number of Europeans?

The second argument is equally unsound. To say that the Indians would necessarily fight among themselves is to ignore the progress of the world. There was a time when Europe was the scene of bloody religious wars, and our own country is indebted to the persecution of the pilgrims in England for some of its best pioneers. There has been a growth in religious tolerance during the last century, and this is as[305] noticeable in India as elsewhere. Already the intellectual leaders of all the sects and elements of the Indian population are mingling in congresses, conferences and public meetings. Already a national spirit is growing which, like the national spirit in England and America, disregards religious lines and emphasizes more and more the broad social needs which are common to all; and with the increase of general education there will be still more of unity and national sentiment. Those who make this argument also forget that as long as England maintains sovereignty it will be impossible for religious differences to lead to war and that differences in council and in congress would strengthen rather than weaken her position.

But why is there a lack of intelligence among the Indians? Have they not had the blessings of British rule for several generations? Why have they not been fitted for self-government? Gladstone, whose greatness of head and heart shed a lustre upon all Europe, said: "It is liberty alone which fits men for liberty. This proposition, like every other in politics, has its bounds; but it is far safer than the counter doctrine, 'wait till they are fit.'"

How long will it take to fit the Indians for self-government when they are denied the benefits of experience? They are excluded from the higher civil service (ostensibly open to them) by a cunningly devised system of examinations which makes it almost impossible for them to enter. Not only are the people thus robbed of opportunities which rightfully belong to them, but the country is deprived of the accumulated wisdom that would come with service, for the alien officials return to Europe at the end of their service, carrying back their wisdom and earnings, not to speak of the pensions which they then begin to draw.

The illiteracy of the Indian people is a disgrace to the proud nation which has for a century and a half controlled their destiny. The editor of the Indian World, a Calcutta magazine, says in last February's number:

"If India has not yet been fit for free institutions, it is certainly not her fault. If, after one and a half centuries of British rule, India remains where she was in the Middle Ages, what a sad commentary must it be upon the civilizing influences of that rule! When the English came to India, this country was the leader of Asiatic civilization and the undisputed center of light in the Asiatic world; Japan was then nowhere. Now, in fifty years, Japan has revolutionized her history with the aid of modern arts of progress and India, with an hundred and fifty years of English rule, is still condemned to tutelage."

Who will answer the argument presented by this Indian editor?[306] And he might have made it stronger. Japan, the arbiter of her own destiny and the guardian of her own people, has in half a century bounded from illiteracy to a position where ninety per cent of her people can read and write and is now thought worthy to enter into an Anglo-Japanese alliance, while India, condemned to political servitude, and sacrificed for the commercial advantage of another nation, still sits in darkness, less than one per cent of her women able to read and write and less than ten per cent of her total population sufficiently advanced to communicate with each other by letter or to gather knowledge from the printed page. In the speech above referred to, Mr. Gokhale estimates that four villages out of every five are without a school house, and this, too, in a country where the people stagger under an enormous burden of taxation. The published statement for 1904-5 shows that the general government appropriated but six and a half million dollars for education while more than ninety millions were appropriated for "army service," and the revised estimate for the next year shows an increase of a little more than half a million for education while the army received an increase of more than twelve millions.

The government has, it is true, built a number of colleges (with money raised by taxation), but it is gradually extending the system of primary and secondary schools (also with taxes), though the progress is exceedingly slow and the number of schools grossly inadequate. Benevolent Englishmen have also aided the cause of education by establishing private schools and colleges under church and other control, but the amount returned to India in this way is insignificant when compared with the amount annually drawn by England from India.

It is not scarcity of money that delays the spread of education in India, but the deliberate misappropriation of taxes collected, and the system which permits this disregard of the welfare of the subjects and the subordination of their industries to the supposed advancement of another nation's trade is as indefensible upon political and economic grounds as upon moral grounds. If more attention were given to the intellectual progress of the people and more regard shown for their wishes, it would not require so many soldiers to compel loyalty to England, neither would it require a large army to preserve peace and order. If agriculture were protected and encouraged and native industries built up and diversified, England's commerce with India would be greater, for prosperous people would buy more than can be sold to India to-day, when so many of her sons and daughters are like walking shadows.

Lord Curzon, the most brilliant of India's viceroys of recent years, inaugurated a policy of reaction. He not only divided Bengal with a [307]
[308]view of lessening the political influence of the great province, but he adopted an educational system which the Indians believe was intended to discourage higher education among the native population. The result, however, was exactly the opposite of that which was intended. It aroused the Indians and made them conscious of the possession of powers which they had not before employed. As the cold autumn wind scatters winged seeds far and wide, so Lord Curzon's administration spread the seeds of a national sentiment, and there is more life in India to-day, and therefore more hope, than there has ever been before. So high has feeling run against the government that there has been an attempted boycott of English made goods, and there is now a well organized movement to encourage the use of goods made in India.

Let no one cite India as an argument in defense of colonialism. On the Ganges and the Indus the Briton, in spite of his many noble qualities and his large contributions to the world's advancement, has demonstrated, as many have before, man's inability to exercise, with wisdom and justice, irresponsible power over helpless people. He has conferred some benefits upon India, but he has extorted a tremendous price for them. While he has boasted of bringing peace to the living, he has led millions to the peace of the grave; while he has dwelt upon order established between warring tribes, he has impoverished the country by legalized pillage. Pillage is a strong word, but no refinement of language can purge the present system of its iniquity. How long will it be before the quickened conscience of England's Christian people will heed the petition that swells up from fettered India and apply to Britain's greatest colony the doctrines of human brotherhood that have given to the Anglo-Saxon race the prestige it now enjoys?

In Whitaker's Almanac for 1906 (published in London), the appropriation for education is given at 1,298,000 pounds in 1902-3, 1,368,000 pounds in 1903-4, and 1,474,000 pounds in 1904-5. The appropriation for army services is given at 17,346,000 pounds for 1902-3, 17,892,000 pounds for 1903-4, and 20,463,000 pounds for 1904-5. (The figures for 1904-5 are described as "revised estimates" in both cases.) Multiplying the pounds by five, it will be seen that the appropriation[309] for education is about seven million dollars and the appropriation for army services (for the last year) about one hundred and two millions. What defense can be made for the expenditure of more than thirteen times as much for the army as for education?

Within a few days after the publication of my article, Hon. John Morley, Secretary for India, delivered a speech in Parliament upon the Indian budget. The following quotations show that he has made the same criticism on three important matters. First, on the salt tax. He says:

"But for my part I cannot regard, and I will not regard with satisfaction, or even with patience, the continuance at a high scale of a tax on a prime necessity of life. (Cheers.)"

And again:

"It is not that the Indian is more heavily burdened in the matter of the salt duty than the Italian. But, however that may be, I am glad to think that the very able and expert financial member of the Viceroy's council hopes to make further reduction in the duty, even though he cannot go so far as I should like to go, and sweep the thing away altogether. (Cheers.)"

On the expenditure for the army, he says:

"So far, I have given a rose-colored—I hope a true colored—picture. In military expenditure, however, we have the shadow. Comparing broadly 1906-7 with the figures of ten years ago, there is an increase in the strength of the army of four thousand one hundred and forty seven men. In 1896-7 the number was two hundred and twenty-seven[310] thousand men and in 1906-7, two hundred and thirty-one thousand five hundred men. But the remarkable circumstance comes out that in British cavalry and infantry there is no increase. The only important addition to the fighting strength of the army are an increase in our artillery and an increase in the number of British officers to the tune of one thousand. That is a large and costly addition, but I will not argue it now. The net army expenditure in India, British and native, in 1896-7, was fifteen million pounds; the estimate for 1906-7 is eighteen million seven hundred thousand pounds—an increase of three million seven hundred thousand pounds. (This is an estimate of the net expenditure, the Whitaker estimate is gross.) This has to be divided into two equal items of one million eight hundred and fifty thousand pounds for ordinary and special military expenditure. I invite the House to attend to one element in the increase in the ordinary expenditure. The House will remember that the late government found it necessary to grant additional pay to the non-commissioned officers and men in the British army in India. Those were circumstances for which neither the Government nor the governed in India had a shadow of responsibility. They were not responsible for those social circumstances which made it necessary to add to the pay of the British soldier, but the increase of pay in the British contingent of the Indian military force was saddled on India to the tune of nearly a million sterling."

On higher civil service he confesses the injustice done the Indians. He says:

"In regard to the question of the employment of Indians in the higher offices, I think a move—a definite and deliberate move—ought to be made with the view of giving competent and able natives the same access to the higher posts in the administration that are given to our own countrymen. (Cheers.) There is a famous sentence in the Queen's proclamation of 1858 which says:—'It is our further will that, so far as may be, our subjects, of whatever race or creed, be freely and impartially admitted to offices in our service-offices, the duties of which they may be qualified by their educational talents and ability duly to discharge.' I think those words, 'so far as may be,' have been somewhat misinterpreted in the past. I do not believe that the ministers who advised Queen Victoria in framing one of the most memorable documents in all our history meant those words to be construed in a narrow, literal, restricted or pettifogging sense. (Cheers.) I do not believe that parliament ever intended this promise of the Queen's should be construed in any but a liberal and generous sense. The Governor-General of India to-day is, I am glad to say, a man of a firm[311] texture of mind. I do not believe the Governor-General has any intention of riding off on a narrow interpretation of a promise which was as wise and politic as it was just. (Hear, hear.) I do not know if there is any case in history of an autocratic, personal or absolute government co-existing with free speech and free right of meeting. For as long a time as my poor imagination can pierce through, for so long a time our government in India must partake, and in no small degree, of the personal and absolute element. But that is no reason why we should not try this great experiment of showing that you can have a strong and effective administration along with free speech and free institutions, and being all the better and all the more effective because of free speech and free institutions. (Cheers.) That policy is a noble one to think of, but the task is arduous; and because it is noble and because it is arduous, I recommend the policy, of which I have only given a broad outline, to the adoption of the House." (Cheers.)