ster Nivedita and
Ananda Coomaraswamy.

[19] The native accounts differ on this point. _Cf._ p. 16.

[20] For further details concerning T'ai I see _Babylonian and Oriental
Record_, vi, 145-150.

[21] _Cf._ Chapter I.

[22] She is the same as Ch'ang O, the name Heng being changed to
Ch'ang because it was the tabooed personal name of the Emperors Mu
Tsung of the T'ang dynasty and Chen Tsung of the Sung dynasty.

[23] See p. 45.

[24] In Sagittarius, or the Sieve; Chinese constellation of the
Leopard.

[25] See Chapter XIV.

[26] See Chapter XII.

[27] This pagoda is distant about twenty _li_ (seven miles) from
Peking. It is on the top of the hill, while the spring is at the foot,
half a _li_ distant. The imperial family used the water from this
spring, whence it was carried to Peking in carts.

[28] See Chapter XII.

[29] See Chapter IV.

[30] This has reference to the change of Kuan Yin from the masculine
to the feminine gender, already mentioned.

[31] There is evidently a mistake here, since the King was twenty
when he ascended the throne and fifty at the birth of Miao Shan.

[32] _An Illustrated Account of the Eight Immortals' Mission to
the East_.

[33] A record of a journey to the Western Paradise to procure
the Buddhist scriptures for the Emperor of China. The work is a
dramatization of the introduction of Buddhism into China.

[34] See p. 329.

[35] See p. 195.

[36] Literally 'golden oranges.' These are skilfully preserved by
the Cantonese, and form a delicious sweetmeat for dessert.

[37] Only slave-girls and women of the poorer classes and old women
omit this very important part of a Chinese lady's toilet.

[38] Alluding probably to the shape of the 'shoe' or ingot of silver.

[39] Slave-girls do not have their feet compressed.

[40] Wherein resides an old gentleman who ties together with a red cord
the feet of those destined to become man and wife. From this bond there
is no escape, no matter what distance may separate the affianced pair.

[41] This proceeding is highly improper, but is 'winked at' in a
large majority of Chinese betrothals.

[42] The usual occupation of poor scholars who are ashamed to go
into trade and who have not enterprise enough to start as doctors or
fortune-tellers. Besides painting pictures and fans, and illustrating
books, these men write fancy scrolls in the various ornamental styles
so much prized by the Chinese; they keep accounts for people, and