Court Life in China by Isaac Taylor Headland (miss read books txt) 📕

The covered altar is, I think, the most beautiful piece of architecture in China. It is smaller than the one already described but has erected upon it a lofty, circular triple-roofed temple ninety-nine feet in height, roofed with blue tiles, the eaves painted in brilliant colours and protected from the birds by a wire netting. In the centre, immediately in front of the altar, is a circular stone, as in the open altar. The ceiling is covered with gilded dragons in high relief, and the whole is supported by immense pillars. It was this building that was struck by lightning in 1890, but it was restored during the ten years that followed. Being made the camp of the British during the occupation of 1900, it received some small injuries from curio seekers, but none of any consequence. The Sikh soldiers who died during this period were cremated in the furnace connected with the open altar.

The Chinese have been an agricultural people for thirty centuries or more, and this characteristic is embodied in the Temple of Agriculture, which occupies a park of not less than three hundred and twenty acres of city property opposite the Temple of Heaven. It has four great altars, with their adjacent halls, to the spirits of Heaven, Earth, the Year, and the Ancestral Husbandman, Shen Nung, to whom the temple is dedicated. It was used as the camp of the American soldiers in 1900, and was well cared for. At one time some of the soldiers upset one of the urns, and when it was reported to the officer in command, the whole company was called out and the urn properly replaced, after which the men were lectured on the matter of injuring any property belonging to the temple.

There are several large plots of ground in this enclosure, one of which the Emperor ploughs, while another is marked “City Magistrate,” another “Prefect,” and on these bits of land the “five kinds of grain” are sown. One cannot view these imperial temples without being impressed with the potential greatness of a people who do things on such a magnificent scale. But one, at the same time, also feels that these temples, and the great Oriental religions which inspire and support them have failed in a measure to accomplish their design, which ought to be to educate and develop the people. This they can hardly be said to have done, especially if we consider their condition in their lack of all phases of scientific development, for as the sciences stand to-day they are all the product of the Christian peoples.

There are three other imperial temples on the same large scale as those just described. The Temple of the Sun east of the city, that of the Moon on the west, and that of the Earth on the north, though it must be confessed that the worship at these has been allowed to lapse. In the Tartar City there are two others, the Lama Temple and the Confucian Temple, in the former of which there is a statue of Buddha seventy-five feet high, and from thirteen to fifteen hundred priests who worship daily at his shrine. This statue is made of stucco, over a framework, and not of wood as some have told us, and as the guide will assure us at the present day. One can ascend to a level with its head by several flights of stairs, where a lamp is lit when the Emperor visits the temple. In the east wing of this same building is a prayer-wheel, which reaches up through several successive stories, and is kept in motion while the Emperor is present.

In the east side buildings there are a few interesting, though in some cases very disgusting idols, such for instance as those illustrating the creation, but over these draperies have been thrown during recent years, which make them a trifle more respectable.

The temple is very imposing. At the entrance there are two large arches covered with yellow tiles, from which a broad paved court leads to the front gate, on the two sides of which are the residences of the Lamas or Mongol priests. At the hour of prayer, which is about nine o’clock, they may be seen going in crowds, clothed in yellow robes, to the various halls of worship where they chant their prayers.

Very different from this is the Confucian Temple only a quarter of a mile away. Here we find neither priest nor idol—nothing but a small board tablet to “Confucius, the teacher of ten thousand ages” with those of his most faithful and worthy disciples. In the court on each side are rows of buildings—that on the east containing the tablets of seventy-eight virtuous men; that on the west the tablets of fifty-four learned men; eighty-six of these were pupils of the Sage, while the remainder were men who accepted his teachings. No Taoists, however learned; no Buddhists, however pure; no original thinkers, however great may have been their following, are allowed a place here. It is a Temple of Fame for Confucianists alone.

I have been in this temple when a whole bullock, the skin and entrails having been removed, was kneeling upon a table facing the tablet of the Sage, while sheep and pigs were similarly arranged facing the tablets of his disciples.

For twenty-four centuries China has had Taoism preached within her dominions; for twenty-three centuries she has worshipped at the shrine of Confucius; for eighteen centuries she has had Buddhism, and for twelve centuries Mohammedanism: and during all this time if we believe the statements of her own people, she has slept. Does it not therefore seem significant, that less than a century after the Gospel of Jesus Christ had been preached to her people, and the Bible circulated freely throughout her dominions, she opened her court to the world, began to build railroads, open mines, erect educational institutions, adopt the telegraph and the telephone, and step into line with the industrial methods of the most progressive nations of the Western world?

The Death of Kuang Hsu and the Empress Dowager

Who knows whether the Dowager Empress will ever repose in the magnificent tomb she has built for herself at such a cost, or whether a new dynasty may not rifle its riches to embellish its own? Tze-Hsi is growing old! According to nature’s immutable law her faculties must soon fail her; her iron will must bend and her far-seeing eye grow dim, and after her who will resist the tide of foreign aggression and stem the torrent of inward revolt? —Lady Susan Townley in “My Chinese Note Book.”

THE DEATH OF KUANG HSU AND THE EMPRESS DOWAGER

During mid-November of 1908 the Forbidden City of Peking was a blind stage before which an expectant world sat as an audience. It had not long to wait, for on the fifteenth and sixteenth it learned that Kuang Hsu and the Empress Dowager, less than twenty-four hours apart, had taken “the fairy ride and ascended upon the dragon to be guests on high.” The world looked on in awe. It expected a demonstration if not a revolution but nothing of the kind happened. But on the other hand one of the most difficult diplomatic problems of her history was solved in a quiet and peaceable, if not a statesmanlike way, by the aged Dowager and her officials, and China once more had upon her throne an emperor, though only a child, about whose succession there was no question. And all this was done with less commotion than is caused by the election of a mayor in New York or Chicago, which may or may not be to the credit of an absolute monarchy over a republican form of government.

The world has speculated a good deal as to what happened in the Forbidden City of Peking during the early half of November. Will the curious world ever know? Whether it will or not remains for the future to determine. We have, however, the edicts issued to the foreign legations at Peking and with these at the present we must be content. From them we learn that it was the Empress Dowager and not Kuang Hsu who appointed Prince Chun as Regent, and that this appointment was made—or at least announced—twenty-four hours before the death of the Emperor.

On the thirteenth of November the foreign diplomatic representatives received the following edict from the great Dowager through the regular channel of the Foreign Office of which Prince Ching was the president:

“It is the excellent will of Tze-hsi-kuan-yu-k’ang-i-chao-yu-chuang-ch’eng-shou-kung-ch’in-hsien-chung-hsi, the great Empress Dowager that Tsai Feng, Prince of Chun, be appointed Prince Regent (She Chang-wang).”

The above edict was soon followed by another which stated that “Pu I, the son of Tsai Feng, should be reared in the palace and taught in the imperial schoolroom,” an indication that he was to be the next emperor, and that Tsai Feng and not Kuang Hsu was to occupy the throne, and all this by the “excellent will” of the Empress Dowager.

On the morning of the fourteenth the following edict came from the Emperor himself:

“From the beginning of August of last year, our health has been poor. We formerly ordered the Tartar generals, viceroys, and governors of every province to recommend physicians of ability. Thereupon the viceroys of Chihli, the Liang Kiang, Hu Kiang, Kiangsu and Chekiang recommended and sent forward Chen Ping-chun, Tsao Yuen-wang, Lu Yung-ping, Chow Ching-tao, Tu Chung-chun, Shih Huan, and Chang Pang-nien, who came to Peking and treated us. But their prescriptions have given no relief. Now the negative and positive elements (Yin-Yang) are both failing. There are ailments both external and internal, and the breath is stopped up, the stomach rebellious, the back and legs painful, appetite failing. On moving, the breath fails and there is coughing and panting. Besides, we have chills and fever, cannot sleep, and experience a general failure of bodily strength which is hard to bear.

“Our heart is very impatient and now the Tartar generals, viceroys, and governors of every province are ordered to select capable physicians, regardless of the official rank, and to send them quickly to Peking to await summons to give medical aid. If any can show beneficial results he will receive extraordinary rewards, and the Tartar generals, viceroys, and governors who recommend them will receive special grace. Let this be published.”

This was followed on the same day by the following edict:

“Inasmuch as the Emperor Tung Chih had no issue, on the fifth day of the twelfth moon of that reign (January 12, 1875) an edict was promulgated to the effect that if the late Emperor Kuang Hsu should have a son, the said prince should carry on the succession as the heir of Tung Chih. But now the late Emperor has ascended upon the dragon to be a guest on high, leaving no son, and there is no course open but to appoint Pu I, the son of Tsai Feng, the Prince Regent, as the successor to Tung Chih and also as heir to the Emperor Kuang Hsu.”

The next day—the fifteenth—another edict, purporting to come from little Pu I, but transcribed by Prince Ching, was sent out to the diplomatic body and to the world. It is as follows:

“I have the honour to inform Your Excellency that on the 21st day of the 10th moon [Nov. 14, 1908] at the yu-ke [5-7 P. M.] the late Emperor ascended on the dragon to be a guest on high. We have received the command of Tze-hsi, etc., the Great Empress Dowager to enter on the succession as Emperor. We lamented to Earth and Heaven. We stretched out our hands, wailing our insufficiency. Prostrate we reflect on how the