[11] See the present writer’s China of the Chinese, chapter viii.

[12] See Du Bose, pp. 282, 286, 361, 409, 410, and Journal of the North China Branch of the Royal Asiatic Society, xxxiv, 110-111.

[13] Du Bose, p. 38.

[14] He is sometimes represented as a reincarnation of Wen Chung; see p. 198.

[16] See footnote, p. 107.

[17] Religion, p. 177.

[18] See Myths of the Hindus and Buddhists, by Sister 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 write or read business and private letters for the illiterate masses.