Business Analytics Data Analysis and

Decision Making 6th Edition Albright

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There is clearly no "right answer", but here are some ideas that could be pursued.

1. To get simple random samples, use StatTools's option for generating random samples. This is probably not
the most efficient sampling procedure, however.

2. To get a systematic sample of size n, we want to divide the 10,000 customers into n groups and then pick
one systematically from each group. For example, if n=50, there are 50 groups, each of size 10000/50=200:
customers 1-200, customers 201-400, etc. Then we'd randomly select a number from 1 to 200 and pick this
person, along with every 200th after this person. This is easy to do in Excel, using the MOD function. (See the
Systematic sheet of this file.)

3. We might want to try stratified sampling by stratifying on location (state and city) and/or gender. To do
this, we would sort appropriately to get each stratum in contiguous rows, then separate each stratum with a
blank row (and copy the column headings to the top of each stratum's data). From there, we could use
StatTools's option for generating random samples to generate a simple random sample from each stratum.

4. We might want to consider cluster samples (pick a few cities at random and use only these in the sample),
but we see no advantage to doing so. Cluster samples are usually advantageous when sampling cost is a
concern, which is not the case here.
amples. This is probably not

nto n groups and then pick

ach of size 10000/50=200:
rom 1 to 200 and pick this
the MOD function. (See the

ity) and/or gender. To do

parate each stratum with a
m there, we could use
ample from each stratum.

e only these in the sample),

when sampling cost is a
Systematic sampling

Population size 10000

Sample size 50 Sorted version

Customer Sample Customer Sample

1 1 1 1
2 2 201 1 Note that there are only 200 possible
systematic samples. Columns D and
3 3 401 1
E have these 200 samples in
4 4 601 1
contiguous rows.
5 5 801 1
6 6 1001 1
7 7 1201 1
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10 10 1801 1
11 11 2001 1
12 12 2201 1
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Another random document with
no related content on Scribd:
 A Chinese Ritz.

Page 40

From Yünnanfu we took the ordinary route via Malong, Kütsingfu,

and the Yünnan Pass into Kweichow Province. It has been admirably
and fully described in Sir A. Hosie’s latest book On the Trail of the
Opium Poppy, so it is unnecessary for me to do it, and I shall merely
describe the things which struck us as of special interest.
The journey from Yünnanfu to Anshun took us seventeen days—a
distance altogether of about three hundred miles.[6] From Anshunfu
we struck north, through much wilder and less-frequented country, in
order to visit the haunts of aboriginal tribes, and made a wide detour,
returning to the main road near Kwei Yang, the capital. We greatly
wished to visit other tribes in the eastern part of the province, but
that was absolutely vetoed by the governor, and we were obliged to
follow the high road through Ping-yüe and Huang Ping Chow to
Chen Yüen. Here we took to the waterway, from which we did not
once swerve till we reached Shanghai. The first part of the journey,
up the Yüen Kiang, is a distance of four hundred and forty-six miles,
and one may go down it in five days, if it is in flood, with a fair
chance of getting drowned! We took ten days, but a good deal of
time was spent at places on the way. Coming up stream the journey
is long and tedious: it may extend to months instead of days. The
natural superstition of the Chinese is displayed on such a journey by
the lavish use of crackers[7] and incense to ward off evil spirits.
These superstitions will die hard: nothing less vital than genuine
Christianity can displace them.
We entered Hunan on May 14, having spent forty-two days in
Kweichow Province. The frontier is indicated by two elaborate
archways, as we saw on entering the province from Yünnan.
Although Hunan is within fifteen days’ reach of Shanghai, it has so
far no facilities for travel better than by water. It is true there is a
short railway line on its western border, but we were not encouraged
to try it, and in summer there is always a good steamship line from
the capital Changsha to Hankow—a distance of two hundred and
twenty miles. The railway is part of the projected line from Hankow to
Canton, and will be of great trade value when it is completed, as
there is no good route to connect this part of the country with the
south. We intended going from Changsha into Kwangsi Province on
account of the beautiful scenery, but unfortunately that was
impossible owing to the fighting going on between the troops of the
north and the south exactly in the region where our road lay. It might
be supposed that we could have taken an alternative route through
so vast a country, but such is not the case. If you leave the great
high road (and what a misnomer that is!) there is no way except by
devious paths through endless mountain ranges, where no
accommodation and little food would be obtainable. In a province of
83,398 square miles there appear to be only two main roads running
from north to south, and three from east to west; yet it has a
population of over twenty-one millions. The two main roads running
from north to south are near the eastern and western borders, and
all the central part of the province has none. We crossed the
province entirely by water, first in a house-boat as far as Changteh,
thence in a miserable little native steamer across the Tong Ting Lake
to Changsha; from Changsha up the Siang-kiang,[8] across the Tong
Ting on to the Yangtze, which bounds the province on the north.
We had no choice, therefore, of leaving Hunan except by going to
Hankow, and we found good accommodation on a British steamer,
the Sinkiang. There are six good lines between Changsha and
Hankow—two British, a Japanese, and several Chinese steamship
companies, whose ships run in the summer; owing to the
extraordinary subsidence of the lake in winter (see Chapter VI) it has
to be discontinued then for several months. The journey from
Changsha to Hankow takes about thirty-two hours: at Hankow we
transhipped for Shanghai on a most comfortable steamer (with nice
beds), the Nganking, belonging to Messrs. Butterfield & Swire. It is
quite easy for travellers knowing no Chinese to penetrate by this
route into the very centre of China. I am so often asked about the
possibilities of doing this that I can only recommend this as a wholly
charming and easy way of getting about and much to be preferred to
railway travelling.
Hankow itself is a big bustling cosmopolitan town, with a rapidly
increasing volume of commerce. It is a link between old and new,
and has no less than thirty-six associations, called “hangs,” for
different kinds of goods. It has its foreign concessions like the
seaports, and the important trading companies have their own
floating wharves, where the big ocean liners moor, six hundred miles
away from the coast. There are said to be 25,000 junks engaged
here in river traffic, and they connect Hankow with all the central and
western provinces, often travelling as much as a hundred miles a
day.
Hankow is a great centre of educational and missionary activity,
and many European nationalities are engaged in it. The great
viceroy, Chang Chih Tung, ardently promoted education here when
he was in office. He said in his book, China’s Only Hope (p. 61), “In
order to render China powerful, and at the same time preserve our
own institutions, it is absolutely necessary that we should utilize
Western knowledge. But unless Chinese learning is made the basis
of education and a Chinese direction is given to thought, the strong
will become anarchists, and the weak slaves.” It is most deplorable
that this is ignored by so many Chinese of the present day.[9] He
urged that old Buddhist and Taoist temples, falling into decay, be
transformed into schools, and he estimated that seven out of ten,
with their property, might well be devoted to this purpose. This is
quite in accordance with what is now being done, especially in
Northern China. He argued that the temples are national property,
and should be used for the common good.
Hankow is wonderfully situated as the internal trade centre of
China, being the meeting-point of its main railways as well as
waterways (when the former shall have been completed), linking up
north, south, east and west. There are three cities in the angles
formed by the junction of the Yangtze and the Han rivers—Hanyang,
Hankow and Wu-chang; the last was far the most important in the
past, and is the capital of Hupeh, but now Hankow rivals Shanghai in
commercial importance, and is rapidly growing. The three cities have
a joint native population of 1,150,000, of which Hankow has 800,000,
and as its native quarter was completely destroyed by fire during the
civil war in 1911, the fine old monuments of the past were destroyed
with it. Its whole interest is modern.
Between Hankow and Shanghai are several important cities which
must be most interesting to visit, several of them being treaty ports
with foreign concessions, such as Chin-kiang and Wu-hu; the
steamers stop at least fourteen times on the way. It is delightful to
spend the days sitting in comfortable chairs on deck, watching all the
varied life on the river, hearing the “honk-honk” of the wild geese
soaring overhead, or watching the wedges of ducks crossing the
river on strong wing to the big marshes, or lakes, into which it pours
its overflow.
From time to time the steamer draws to the riverside and loads or
unloads its cargo. One of the most interesting stopping-places is
Nanking; indeed, it is said to be one of the most interesting in China,
and is only about two hundred miles from Shanghai. It has an hotel
kept by an Englishman. We greatly enjoyed the river scenery of the
Yangtze: there are so many picturesque monuments in this lower
part on the numerous islands and along its banks; although it has not
the wild charm of the gorges, it is well worth making the trip. Now
there is a steam service all the way up to Chunking, so that travellers
can easily do one of the most beautiful journeys in the world at
reasonable cost, in reasonable comfort and in reasonable time,
going about a thousand miles up the finest of the great rivers of the
world.[10]
On reaching Shanghai I had to part with my travelling companion
and start the journey home alone, but as events proved my steamer
was delayed, and I had several weeks in which to visit the coastal
provinces of Chekiang, Fukien and Kwantung, and to study the
student movement, as described in the concluding chapters of this
book.
 Chapter II
The Model Governor—Yen Hsi-Shan

“Who is the true and who is the false statesman?

“The true statesman is he who brings order out of disorder;
who first organizes and then administers the government of
his own country; and having made a nation, seeks to
reconcile the national interest with those of Europe and of
mankind. He is not a mere theorist, nor yet a dealer in
expedients; the whole and the parts grow together in his
mind; while the head is conceiving, the hand is executing.
Although obliged to descend to the world, he is not of the
world. His thoughts are fixed not on power, or riches, or
extension of territory, but on an ideal state, in which all the
citizens have an equal chance of health and life, and the
highest education is within the reach of all, and the moral and
intellectual qualities of every individual are freely developed,
and ‘the idea of good’ is the animating principle of the whole.
Not the attainment of freedom alone, or of order alone, but
how to unite freedom with order is the problem which he has
to solve.
“The statesman who places before himself these lofty aims
has undertaken a task which will call forth all his powers.”—
Benjamin Jowett.

Chapter II[11]
The Model Governor—Yen Hsi-Shan
 The province of
Shansi boasts
having the best
governor in the
Chinese Empire,
and he has
accomplished in the
last ten years a
remarkable change
in the entire
province—a
province which is
considerably larger
than Great Britain.
The city of Taiyuanfu
is perhaps the most
striking evidence of
this change. The
whole place is
unrecognizable
since the days when
I first knew it in
1893. The streets
are wide and well
kept; at night they are lighted by electricity, and an efficient police
force keeps order and regulates the traffic, whereas in old days the
crowd used to fight their quarrels out in their own sweet way. The
horrible pariah dogs which infested the streets without let or
hindrance have entirely disappeared; for a dog, licence has now to
be obtained, and any unlicensed dogs are promptly destroyed. The
Governor Yen Hsi-Shan is the promoter of education in all its
manifold aspects; though not a Christian, he realizes that there must
be a radical change in morals, as well as in education, if China is to
become a strong nation, capable of taking her place among the
Great Powers.
To this end he has formed an organization called the “Wash the
Heart Society,” which strongly reminds one of the Mission of John
the Baptist, although he does not recognize the fact that repentance
is only the first step on the upward path. A large hall has been built in
a nice open part of the city, close to the city wall, but, alas! not in
Chinese style. The Governor is unfortunately under the influence of a
Teuton, who is the worst possible adviser in matters of architecture,
as well as other things. The hall is a deplorable mixture of every
conceivable style of Western art; it holds 3,000 people and services
are held there every Sunday morning, each lasting one hour, and
each for the benefit of a separate class of people—merchants,
military, students. So far there seems to be no provision for women,
but perhaps that will come later. The population is bidden to come
and reflect on its evil ways and to seek amendment of life. A special
feature of the service is a time of silence for self-examination. This
Society was started in the province of Shansi, but I found its halls in
other parts of the Empire as well, and it is a hopeful sign of the
times. The approach to the hall is by a good macadamized road, and
near by is a tea-house beside the tiny lake—the Haizabien—and a
bandstand where the élite of the city gather on summer evenings to
listen to sweet music and sip countless cups of tea.
 Yen Hsi Shan, Statesman.

Page 49

Big houses are being built by wealthy Chinese in this

neighbourhood, and there are large Government schools for girls as
well as boys. Facing the entrance to a girls’ school, which is housed
in a disused temple, we saw a list pasted up on a wall, giving the
names of successful girl students in a recent Government
examination. What an amazing contrast to the old days, when no
Government schools for girls were in existence; they only came into
being since the downfall of the old regime in 1907, but the Chinese
Ministry of Education, which based its present system on that of
Japan, is recognizing the importance of women’s education and is
encouraging it by this official recognition of success in examinations.
It is not sufficient only to give the women schools, but it is
imperative to supply them also with scope for wider culture and
congenial activities when they leave school. To this end a kind of
club, or institute, is to be started at once on ground opposite the
Governor’s hall, and it is in response to the ladies’ own request: they
have long been saying, “The men have their Y.M.C.A., why cannot
we have such a place?” and although the mission ladies have done
their best to meet the need, obviously no private house can be
adequate, not to mention the fact that Chinese ladies have too much
self-respect to be willing to be always guests of ladies with limited
incomes, to whom they can make but scant return. It is hoped that
the new hall will do much to forward the woman’s movement in
Taiyuanfu; there will be social gatherings, lectures on hygiene (for
illustration of which there is to be a complete installation of sanitary
fittings), a child-welfare department, invalid cooking, lessons on
nursing, and many other classes connected with women’s welfare.
There is room for a garden and tennis courts in order that recreation
and physical culture may be encouraged and the place made
attractive to girls as well as women. The Governor is promoting this
last matter indirectly, by putting a fine on foot-binding, which is
unfortunately still extremely prevalent. The movement that took place
some years ago in favour of a natural foot seems to have died down,
and everywhere there is foot-binding in full swing. The queue has
practically disappeared from China during the last few years, and
men wear their hair mostly rather short, while some go in for a clean
shave. I find this quite attractive when the skull is well-shaped, and if
the man is in immaculate summer garb, the effect of cleanliness is
wonderful. If the women of China were less conservative, and would
make an equally clean sweep of foot-binding, it would make an
immense difference to their health.
The Governor has encouraged physical culture not only indirectly
but directly as well, for he even went so far as to ride in a bicycle
race once in Shansi, and in 1918 public sports took place at
Taiyuanfu, which Sir John Jordan honoured by his presence, having
taken the tiresome nineteen hours’ journey from Peking for the
purpose.[12] A disused temple acted as the grand-stand and an
angle of the city wall was converted into the arena, the tiers of seats
being hewn in the base of the wall. Quite a fine sports ground was
prepared under the superintendence of one of the missionaries,
whose advice in practical matters is continually sought by the
Governor. The only matter for regret on this occasion was the
deplorable weather, for even sunny Shansi has moments when a
dusty fit of temper obscures its lustre.
One of the Governor’s most valuable new institutions is a farm for
cattle-breeding. It is just outside the city and has been successfully
started by an American and his wife. The main object is to improve
the breed of horses, cows, sheep, etc., and for this purpose stock is
being imported from the United States, whose Government has
recently supplied the necessary transport for horses, when this
difficulty of shipment arose with regard to animals already
purchased; a large number of sheep have already been imported
from Australia. Shansi is a suitable province for this experiment and
missionaries have already proved there the excellent results of
cross-breeding cows, obtaining supplies of milk of improved quality,
as well as largely-increased quantity. In a recent book on China,
highly recommended to me, an American writer states that there is
only one milk-giving cow in the Empire, and that tinned milk supplies
the rest, but evidently the traveller had not travelled far!
Another of the Governor’s institutions is a College of Agriculture
and Forestry in connexion with which there are many mulberry trees
being planted for the promotion of sericulture. This has never been
pursued with success in Shansi; hitherto only the commoner kinds of
silk have been produced, but it is considered a patriotic deed to
promote it, and the most exquisite and costly silk is now being made
in a disused temple, by Yen’s order. Perhaps the almost religious
way in which it was regarded in bygone times, when the Empress
herself took a ceremonial part in the rearing of silkworms 3,000
years ago, has caused this revival of schools of sericulture. I visited
one in the South, and after seeing all the processes was invited to
take a handful of worms away as a memento! Governor Yen has
sent 100 students to France to study textiles. Afforestation is
nowhere more needed than in Shansi, and it is to be hoped that the
Government will push this side of the work of the college. We found
such a college had been started in remote Kweichow also, cut off
from most of the new movements in China. Plantations had been
made in various parts, but they will need to be carefully guarded, as
the poverty of the inhabitants lead them to destroy ruthlessly every
twig they can for firewood; where there used to be large forests
nothing now remains of them. The genius of the Chinese race for
agriculture is so remarkable that one may well expect great results
from these colleges: the vast population has been able in the past to
produce food more or less according to its needs, but when there is
a dearth of rain, or other cause producing bad harvests, there is at
once terrible scarcity, and the application of Western knowledge and
agricultural implements ought to be of considerable value.
There are in some parts such as Chekiang as many as four
harvests per annum, and no sooner is one reaped than the land is
prepared for the next. The introduction of new trees, vegetables,
etc., would add greatly to the wealth of the country, and with its
unrivalled climate and soil there is every reason to promote the
multiplication of agricultural colleges.
One of the most noticeable changes in Taiyuanfu is the complete
absence of the beggar of hideous mien, who dogs the steps of
strangers in every other city in China, and who seems to be the most
immovable feature of life in the East. He was an integral part, one
had been taught to believe, of the social fabric, and as hallowed as
the very temple itself; yet Taiyuanfu has the glory of having solved
this difficult problem. All the male beggars have been collected into
the splendid old temple of Heaven and Hell to be taught a trade, so
as to be able to earn a living, and they are not dismissed until they
are capable of doing so. They seemed quite a jolly crew, and were
hard at work in various buildings, though others of these were closed
for the New Year. The most interesting part of the institution was the
town band which has been formed out of the younger part of the
beggar population. They were summoned to play for our
amusement, and they ended by playing for their own. The
performance was most creditable, especially considering that the
band was only seven months old; if there was some defect in tune,
there was an excellent sense of rhythm, which I have found lacking
in many bands of long standing at home; and it was really fascinating
to see the gusto with which they all played. The band has already
taken part in various town functions, and is making itself useful. The
music is, of course, Western, as are the instruments. Chinese
musical instruments do not give enough sound, as a rule, for large
gatherings.
The rules of the workhouse seem good, and the inmates can earn
money (five dollars per month) so as to have something in hand
when they leave. The women’s department is in another part of the
city and we had not time to visit it. It is very noticeable how the
temples are being everywhere used for such useful purposes, for the
housing question is here, as at home, a serious problem. No doubt it
would be good from a practical point of view that these buildings
should be replaced by new ones, built for the purpose, but the loss of
beauty would be incalculable. The temple of Heaven and Hell has
glorious turquoise-blue roofs and handsome tiles and large
medallions of green pottery on the walls. It is the most beautiful of all
the temples, in my opinion, though the Imperial Temple, where the
Dowager Empress stayed on her historic flight to Sianfu, is also very
fine. This is now used as a school for the teaching of the new script,
which is a simplified form of the Chinese character. It was devised in
1918 by the Ministry of Education in order to make literacy easier for
the population. The ordinary Chinese boy takes three or four years
longer than the Western boy to learn to read. When the old system
of education was abolished in 1907 a new one had to be devised,
but it is an extremely difficult thing to carry out such a reform
throughout so vast an empire. Governor Yen Hsi-Shan is an ardent
promoter of the scheme, and he has established the school for the
express purpose of promoting it. Every household in Taiyuanfu is
required to send at least one member to study the script; in order to
make it easier, there are a few characters, with their equivalent in the
old script, put up outside many of the shops, so that people may
learn it as they go about their business. Not only so, but all over the
city may be seen notice boards with the two scripts in parallel
columns, and these boards have generally some one studying them,
not infrequently with notebook in hand. Many of the schools are
teaching it, but it is difficult to add this to an already well-filled time-
table. It may be of interest to know that it is “a phonetic system
containing thirty-nine symbols (divided into three denominations, viz.
twenty-four initials, three medials and twelve finals).”—North China
Daily News.
This is one part of an important movement for the unification of the
language, the importance of which can only be fully realized by those
who have travelled widely in China. Not only every province varies
from every other province, but also every district from every other
district. There are sixty-four dialects in Fukien alone. The unification
of the Empire would be greatly promoted by the unification of the
language, and this has been frankly recognized by the Ministry of
Education, which has issued a notice to that effect:
“We recognize that because of the difference between our
classical and spoken language, education in the schools makes slow
progress, and the keen edge of the spirit of union both between
individuals and in society at large has thereby been blunted.
Moreover, if we do not take prompt steps to make the written and the
spoken language the same quickly, any plans for developing our
civilization will surely fail.
“This Ministry of Education has for several years made positive
advances in promoting such a National Language. All educationists,
moreover, throughout the country are in favour of a change by which
the teaching of the national spoken language shall take the place of
the classical language. Inasmuch, therefore, as all desire to promote
education in the National Language, we deem it wise not to delay
longer in the matter.
 “We therefore now order that from the autumn of this current year,
beginning in the primary schools for the first and second years, all
shall be taught the National Spoken Language, rather than the
National Classical Language. Thus the spoken and written
languages will become one. This Ministry requests all officials to take
notice and act accordingly.”
It is not sufficient, as we all know, merely to issue such an order.
Governor Yen has taken various practical ways of enforcing it.
Posters with large script characters have been widely set up,
exhorting the people to study the script, and a daily paper is issued
in it. He has had 2,500,000 copies printed of a simple script primer,
and has published at a nominal price, and in vast numbers, various
educational books, such as What the People Ought to Know,[13]
New Criminal Laws of the Republic, and Handbook for Village
Leaders. The last-named is of special importance in view of the fact
that by his order reading- and lecture-rooms have been established
in all the cities and large villages of the province, where lectures and
talks are given from time to time on various subjects of interest to the
people. A regular educational campaign may be said to have been
inaugurated by Yen. On every post and wall in the remotest villages
may be seen maxims inculcating honesty, diligence, industry,
patriotism and military preparedness.
 Temple of Heaven and Hell, Workhouse.

Page 53

An important new book which Governor Yen has recently

published, is called What Every Family Ought to Know, and is a
description of what he conceives to be a good home and the
happiness which results from it. “If we desire to have a good home,
virtue is of first importance,” he says, but alas! he gives no clue as to
how it is to be achieved.
The chief rules for family life are, (i) Friendliness, (ii) Magnanimity,
(iii) Dignity, (iv) Rectitude, (v) Diligence, (vi) Economy, (vii)
Cleanliness, (viii) Quietness. He makes the Head of the House
responsible, as setting the example, and exhorts him to repentance
(if he falls short) before God and his ancestors. The whole book is
eminently practical, and he recommends what would be a startling
change of immemorial custom, that the son should not marry until he
is grown up and able to support a wife in a home of his own—
namely, not under his father’s roof. This is an innovation which is
beginning to be seen elsewhere, as the result of foreign intercourse.
As a writer, Governor Yen is concise and practical: he has
completely broken away from the old Chinese classical style. His last
work is written, like all his books, in simple mandarin instead of in
beautiful classical mandarin, so that every one may be able to
understand it. This is the more noteworthy, because the additional
cost entailed was $5,400 per leaf; he states this fact in the preface of
What the People Ought to Know.
His one object appears to be the uplift of the people in every way,
and he believes in God and in righteousness. As an index of his view
of life it may be interesting to quote a few of the forty Family Maxims
which form the concluding chapter of his above-named book.

“Unjust wealth brings calamity.”

“Vitiated air kills more people than prison.”
“To be cruel to one’s own is to be worse than a beast.”
“Of people who lack a sense of responsibility—the fewer
the better.”
“If your conscience tells you a thing is wrong, it is wrong:
don’t do it.”
 “The experience of the uneducated is much to be preferred
to the inexperience of the educated.”
“The wise are self-reliant, the stupid apply to others.”
“There is no greater calamity than to give reins to one’s
desires, and no greater evil than self-deception.”

Governor Yen, it will be seen, from his words as well as from his
deeds, is a clear-sighted, independent thinker, and he believes in
religious liberty. His reforms deal with a wide range of things—
opium-smoking, narcotics, polygamy, infanticide, early marriages,
early burial, gambling, training and morals of the troops, compulsory
free education for boys, the introduction of uniform weights and
measures, alteration in legal affairs. All these and other matters have
within the last five years occupied his thoughts and been practically
dealt with—no small achievement, especially when the insecurity of
his position and lack of trained men to carry out his projects is taken
into consideration.
As will be readily understood, all these enterprises cost money,
and taxation is never looked on kindly by the taxed, so there is some
discontent among the people of Shansi, and the Central
Government, instead of showing satisfaction at the prosperity and
good government of the province, which is in striking contrast to that
of so many others, has taken the opportunity of threatening to
impose a Civil Governor in Shansi—that means a heavy squeeze,
and in consequence, the stoppage of many of the Governor’s
schemes. He is continually threatened by those who would like to
see him out of the way, and is consequently rarely seen, and then
strongly guarded.
The system of having military governors is extremely bad, but in
the case of an exceptional man like Yen it has worked well, and the
Government saved its “face” by uniting the civil and military
governorship in his one person. At the present time the Government
has ordered the military governor of Shensi to retire in favour of
another Tuchun. He refuses to do so, and his various military friends
are all hurrying to the rescue. It is estimated that there are one and a
half million soldiers in China, largely unpaid, so that they are glad of
any excuse to loot and pillage. Feng Yu Hsiang has been sent up to
Shensi by the Government to compel the Tuchun to leave, and has
carried out the work with brilliant success. He has in vain been
demanding money to pay his troops, while turbulent, unscrupulous
generals have been receiving large sums to prevent them from
committing excesses.
The Tuchuns have been encouraging opium-growing in order to
get funds, and now there is hardly a province where it is not done
more or less openly. Governor Yen has set his face against it, but
smuggling goes on all the time, mainly from Japan, and morphia is
also becoming increasingly popular. No wonder Young China is
clamouring for the suppression of the Tuchuns and disarmament:
there can be no peace in China till this is done.
One of the most interesting places in the city is the model gaol,
which was planned and carried out by Mr. Hsü, who studied in Japan
and has progressive views. It covers a considerable space of ground
and is entirely one-storied; it is in the shape of a wheel, with many
spokes radiating from the centre. The entrance is charming, as
unlike as it is possible to imagine to any English prison. Within the
gates is a lovely garden, for Chinese are first-rate gardeners, and the
prisoners raise all the vegetables necessary for the inmates, and a
grand show of flowers to boot. An avenue of trees leads to the
offices, and when we were there in February we saw beautiful little
trees of prunus in full bloom on the office table! All the prisoners
have to work at useful trades, and if it were not for their fetters it
would be difficult to imagine one was in a prison at all. The
workshops were bright and airy; every one looked well cared for and
not unhappy. A feature of the workrooms was the boards on which
all tools were hung up when not in use, each tool being numbered
and outlined on the board, so that it should be hung on its own peg.
Every kind of trade was in full swing, and the work is so well
executed that there is never any lack of orders. Certainly one would
be only too glad to have things made under such good conditions.
The sleeping accommodation was excellent: the cells and beds of
remarkable cleanliness and comfort; no one could object to them.
The bath-house was of some interest. All the inmates have to
undergo a weekly bath on Sundays, in batches of ten at a time, and
their clothes are also kept thoroughly clean. The kitchen looked most
attractive, and the rice and soup, which form the staple of their food,
compared favourably with what one sees in the inns. The prisoners,
too, are allowed as much as they like at their two daily meals.
Throughout the Army there are no more than two meals a day. The
place of punishment looked uncommonly like a theatre stage, and
one cannot but hope that soon all executions will take place within
the prison precincts instead of in public; but as Europe has not yet
learnt to do this, one cannot be surprised that China has not.
After inspecting the Delco Engine, which provides light for the
whole place, we went to visit the women’s prison, which is within the
same enclosure as the men’s, though separated by a wall. It was
very much smaller in extent but equally well kept, and even, I must
add, attractive. The matron was a pleasant-faced, comely woman,
and her own room quite a picture. The white-curtained bed, pretty
coverlet, vase of flowers, and various little treasures suggested a
home, and as she took us round, it was easy to see that she was
happy in her work. We passed through the dining-room, where the
tables were spread with clean cloths, and bowls and chopsticks were
ready for the forthcoming meal. The prisoners were only about thirty
in number, and were busy making mattresses and clothing, knitting
and crocheting. It was suggested that they should sing a hymn,
which they did with evident pleasure, and some of them talked with
the missionary, who comes to see them once a week. The matron is
not a Christian, but finds the singing and reading does them so much
good that she has taken to learning and to teaching them herself.
The missionaries were originally invited by the master to come and
speak to the prisoners, and it is now a regular custom. One woman
who is in for murder has become quite a changed character, and her
term has been shortened in consequence of her good behaviour.
Some were in for opium-smoking, which is here a punishable
offence, while in other parts of the empire it is frankly encouraged.
The prisoners are allowed to have a visitor once a month, but no
complaints are allowed to be made. Visits are stopped if this