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      I.—THE COUNT DE BEAUVOIR IN CHINA

      Within the last twenty years the East has opened wide its gates, and China, Japan and India are as anxious to become acquainted with the later but more fully developed civilizations of Europe and this country as we are to examine their social, political and industrial systems. We have had accounts from English, American, German and French travelers in the East, each tinged, in a measure, with the national spirit of their respective countries. In the case of the traveler, as of the astronomer, a certain allowance, known as the personal equation, has to be made in receiving the accounts of his observations.

      The journey round the world made by the count de Beauvoir in company with the duke de Penthièvre, son of the prince de Joinville, is entitled to especial notice, as the attentions shown to the travelers by the Chinese and Japanese authorities enabled them to obtain the best conditions for investigating various matters of interest.

      On landing at Shanghai their hearts were gladdened by seeing "on the quay a French custom-house official, with his kepi over his ear, his rattan in his hand, dressed in a dark-green tunic, and full of the inquisitiveness of the customs inspector—as martial and as authoritative as in his native land." The appearance of the population here struck our travelers as different from that of the native Chinese farther south. Those were yellow, copper-colored, lean, and slightly clad in garments of cotton cloth; these were rosy as children and fat as pigs: they were besides wrapped up in four or five pelisses, worn one over the other, lined with sheepskins, so that a single man smelt like a whole flock of sheep. Their style of dress was this: half a dozen waistcoats without sleeves, covered with a single overcoat with extremely long sleeves, falling down to their knees. These garments made them resemble balls of wool rather than men.

      By accident, the party passed first through the quarter of the town devoted to the restaurants. Here they were for every grade of fortune, from the millionaire to the ragged poor. The street filled with these latter was terrible: it swarmed with thousands of beggars, hardly human in form and almost naked, though there was frozen snow upon the ground. A group, seeming even joyous, attracted attention. The cause of their happiness was a dead dog which they had found in one of the gutters. Even, however, in this degradation the politeness of these people struck our Frenchmen forcibly. The guests gathered about this fortuitous repast treated each other with a ceremonious deference strange enough in such surroundings. In a still lower stratum, however, among even a more degraded class, whose feasts were obtained from the live preserves carried upon their own persons, this politeness, the last quality a Chinaman loses from the degradation of poverty, was wanting.

      A few miles from Shanghai lies Zi-Ka-Wai, a colony founded by the Jesuits, of which our traveler gives a most interesting account. The road to Zi-Ka-Wai lay over a sandy plain intersected with canals. On both sides of the road were hundreds of coffins resting upon the surface of the ground. In the northern part of China there are no grave-yards, and the coffins were arranged sometimes in piles in the fields. It is said that they thus remain until a change takes place in the reigning dynasty, when they are all destroyed. As the present dynasty has reigned about three hundred years, the accumulation may be imagined. This traditional respect for the inviolability of the dead is one of the chief obstacles in the way of the introduction of the telegraph and railroad in China. A commercial house in Shanghai had built a telegraph to Wo-Soung to announce the arrival of the mail, but in a few days the wire was cut in more than five hundred places—at all the points where its shadow from the rising sun fell upon the coffins lying on the ground.

      At Zi-Ka-Wai the Jesuits have an educational institution, and, dressed in the Chinese costume, smoking the long native pipes, received their visitors with great cordiality. Their pupils are divided into three classes. The first consists of the children of the neighboring towns who have been deserted by their parents and left to die of hunger. The majority of them are lepers, and have been more or less perfectly cured by the Fathers. When brought to the institution they are thoroughly cleaned, being rubbed with pumice stone. They receive an industrial as well as a literary education. In one building they are taught to read and write, and in another are the schools for shoemaking, carpentering, printing and other manual arts; so that, being received at the age of five or six, at twenty to twenty-one they are launched upon the world with an education and a trade.

      There are about four hundred children in this class, and the activity, the order and organization of the workshops, and the exquisite cleanliness of the surroundings, are delightful to see. Near at hand is a school of a higher grade, to which the most promising pupils are transferred for the study of Chinese literature. The system of teaching here is peculiar: all the pupils are required to study aloud, and the din is in consequence deafening and incessant. Then there is the highest class, consisting of about two hundred and fifty youths, the sons of rich mandarins, who pay heavily for their instruction. These are destined to become rhetoricians, and, step by step, bachelors, licentiates, doctors, then mandarins and members of the governing class of the Middle Kingdom. The studies are Chinese, and the Fathers have with wonderful patience learned not only the Chinese language, as well as its written characters, but also the nice critical points of its idioms, so as to be able to teach with authority the poetry and legends and the commentaries upon the writings of Confucius. This they have done for the purpose of having an opportunity to convert the orphans they have adopted, and thus by degrees introduce into the government an element which will be essentially Christian. Thus far, the profession of Christianity is not essentially incompatible with the office of mandarin, though it is impossible to hold this position without performing some idolatrous rites.

      On the 13th of March the ice was sufficiently broken to open the navigation of the Pei-Ho, and the party started upon the steamer Sze-Chuen for Tien-Tsin and Pekin. They were joined by an English commissioner of the Chinese custom-house, whose position as a high functionary of the Celestial government, together with his knowledge of Chinese, proved of great service. The trip to Pekin was brought to a sudden temporary close by the Sze-Chuen running aground on the bar of the Pei-Ho, where she remained nearly two days, but was finally got off after the removal of a part of her cargo.

      The navigation of the Pei-Ho is difficult on account of the narrowness of the stream and its exceedingly sinuous course. Frequently the steamer had to be towed by a line passed on shore and fastened round a tree. At Tien-Tsin the travelers landed, and witnessed a review of some imperial cavalry regiments mounted upon Tartar ponies, with high saddles and short stirrups. The warriors wore queues and were dressed in long robes. Their moustaches gave them, however, a fierce martial air, and they were armed with English sabres and American revolvers.

      Tien-Tsin ("Heaven's Ford") is a city of about four hundred thousand inhabitants, and lies at the junction of the Imperial Canal with the Pei-Ho. The country from here to Pekin, about three days' journey by land, is sandy, and the trip is made a very disagreeable one by the clouds of dust, which blind the traveler and effectually prevent any examination of the country passed through.

      The cavalcade comprised seven of the native carts, each drawn by two mules. Their construction may be thus described: A sort of barrow made of blue cloth hangs like a box upon an axletree about a yard long, furnished with two clumsy wheels. It is impossible to lie down in them, because they are too short, nor can a bench to sit on be placed in them, because they are too low. As a compensation, however, they are so light that they can go anywhere. The driver sits on the left shaft, where he is conveniently placed for leaping down to beat the mules. These are harnessed, one in the shafts and the other in front, with long traces tied upon the axletree near the left wheel. As they are guided only by the voice, the course of the cart depends chiefly upon the fancy they may take for following or neglecting the road; while from the manner in which they are harnessed their draught is always sideways, and they therefore trot obliquely.

      At Yang-Soun the party was joined by a mandarin with a crystal button, sent by the governor of the province of Tien-Tsin, Tchoung-Hao, with a profusion of passports and safe-conducts. During the rest of the journey this mandarin, Ching, led the way in his cart drawn by a fine black mule, and on arriving at the villages on the route displayed his function, as a man of letters, by putting on an immense pair of spectacles, the glasses of which were about three inches in diameter. At Ho-Chi-Wou the procession halted during the middle of the day, and was photographed by one of its members. The curious crowd of spectators

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