London Labour and the London Poor, Vol. 4

by Henry Mayhew

Of Prostitution in China.

In the immense empire of China, the civilization of which has been cast in a mould fashioned by despotism, a general uniformity of manners is prevalent. Singular as many of its customs are, they vary very little in the different provinces, for although the population be composed of a mixture of races, the iron discipline of the government forces all to bend to one universal fashion. The differences which are remarked between the practice of the people in one district, and those of another, spring only from the nature of circumstances. It is more easy, therefore, to take an outline view of this vast empire, than it is to sketch many smaller countries, where the uniformity of manners is not so absolute.

China affords a wide and interesting field for our inquiry. Were our information complete, there is perhaps no state in the world with reference to which so curious an account might be written as China, with its prostitution system. Unfortunately, however, the negligence or prudery of travellers has allowed the subject to be passed over. We know that a remarkable system of this kind does exist, that prostitutes abound in the cities of the Celestial Empire, and that they form a distinct order; we know something of the classes from which they are taken, how they are procured, in what their education consists, where and in what manner they live, and how and by whom they are encouraged. But this information is to be derived, not from any full account by an intelligent and observing inquirer, but from isolated facts scattered through a hundred books which require to be connected, and then only form a rough and incomplete view of the subject. Statistics we have positively none, though ample opportunities must be afforded travellers for arriving at something near the truth in such cities as Canton. However, from what knowledge we possess it is evident the social economy of the Chinese with respect to prostitution presents clear points of analogy with our own.

In conformity with the plan of this inquiry, we proceed first to ascertain the general condition of the female sex in China. Abundant information has been supplied us on this subject, as well by the written laws, and by the literature of the country, as by the travellers who have visited and described it.

As in all Asiatic, indeed in all barbarous, countries, women in China are counted inferior to men. The high example of Confucius taught the people—though their own character inclined them before, and was reflected from him—that the female sex was created for the convenience of the male. The great philosopher spoke of women and slaves as belonging to the same class, and complained that they were equally difficult to govern. That ten daughters are not equal in value to one son is a proverb which strongly expresses the Chinese sentiment upon this point, and the whole of their manners is pervaded by the same spirit. Feminine virtue, indeed, is severely guarded by the law, but not for its own sake. The well-being of the state, and the interest of the male sex, are sought to be protected by the rigorous enactments on the subject of chastity; but the morality, like the charity of that nation, is contained principally in its codes, essays, and poems, for in practice they are among the most demoralised on the earth.

The spirit of the Salic law might naturally be looked for in the political code of such a state. It is so. The throne can be occupied only by a man. An illegitimate son is held in more respect than a legitimate daughter. The constitution provides that if the principal wife fail to bear male children, the son of the next shall succeed, and if she be barren also, of the next, and so on, according to their seniority, the son of each has a contingent claim to the sovereignty. Thus in the most important department of their public economy the national sentiment is manifested. We may now examine the laws which regulate the intercourse of the sexes, and then inquire into the actual state of manners. It will be useful to remember the truth, which has already been stated, that no language is so full of moral axioms and honourable sentiments as the Chinese, while no nation is more flagitious in its practice.

The government of China, styled paternal because it rules with the rod, regulates the minutest actions of a man’s career. He is governed in everything—in the temple, in the street, at his own table, in all the relations of life. The law of marriage, for instance, is full, rigid, and explicit. The young persons about to be wedded know little or nothing of the transaction.

Parental authority is supreme, and alliances are contracted in which the man and wife do not see each others’ faces until they occupy the same habitation and are mutually pledged for life. Match-making in China is a profession followed by old women, who earn what we may term a commission upon the sales they effect. When a union between two families is intended, its particulars must be fully explained on either side, so that no deceit shall be practised. The engagement is then drawn and the amount of presents determined, for in all countries where women hold this position, marriage is more or less a mercantile transaction. When once the contract is made, it is irrevocable. If the friends of the girl repent and desire to break the match, the man among them who had authority to give her away is liable to receive fifty strokes of the bamboo, and the marriage must proceed. Whatever other engagements have been entered into are null and punishable, and the original bridegroom has in all cases a decisive claim. If he, on the other hand, or the friend who represents and controls him, desire to dissolve the compact, giving a marriage present to another woman, he is chastised with fifty blows, and compelled to fulfil the terms of his first engagement, while his second favourite is at liberty to marry as she pleases. If either of the parties is incontinent after the ceremony of betrothal, the crime is considered as adultery, and so punished. But if any deceit be practised, and either family represent the person about to marry under a false description, they become liable to severe penalties, and on the part of the man most strictly.

The husband, finding that a girl had been palmed off on him by fraud, is permitted to release himself from the tie. Such incidents, nevertheless, do occasionally occur. One of rather an amusing nature is alluded to by several writers. A young man who had been promised in marriage the youngest daughter of a large family was startled when, after the ceremony was complete, he unveiled his bride, to find the eldest sister, very ugly and deeply pitted with the small pox. The law would have allowed him to escape from such an union, but he submitted, and soon afterwards consoled himself with a handsome concubine.

Although the girl, when once betrothed, is absolutely bound to the husband selected for her, he dare not, under pain of the bastinado, force her away before the specified time. On the other hand, her friends must not, under similar penalties, detain her after that time. Thus the law regulates the whole transaction, and the parents dispose as they will of their children. Occasionally, however, a young man, not yet emancipated from paternal authority, contracts a marriage according to his own inclination, and if the rites have actually been performed, it cannot be dissolved; but if he be only betrothed, and his parents have in the meanwhile agreed upon an alliance for him, he must relinquish his own design and obey their choice.

Polygamy is allowed in China, but under certain regulations. The first wife is usually chosen from a family equal in rank and riches to that of the husband, and is affianced with as much splendour and ceremony as the parties can afford. She acquires all the rights which belong to the chief wife in any Asiatic country. The man may then take as many as he pleases, who are inferior in rank to the first, but equal to each other. The term inferior wife is more applicable than that of concubine, as there is a form of espousal, and their children have a contingent claim to the inheritance. The practice, however, brings no honour, if it brings no positive shame, though now sanctioned by long habit. Originally it appears to have been condemned by the stricter moralists, and it has been observed that the Chinese term to describe this kind of companion is, curiously enough, compounded of the words crime and woman. It is a derogatory position, and such as only the poor and humble will consent to occupy. One of the national sayings, and the feeling with many of the women, is, that it is more honourable to be a poor man’s wife than the concubine of an emperor. A man cannot, under the penalty of a hundred blows, degrade his first wife to this position, or raise an inferior wife to hers—no such act is valid before the law.

None but the rich can afford, and none but the loose and luxurious will practise, polygamy except when the first wife fails to bear a son. Unless some such reason exists, the opinion of moralists is against it. Men with too many wives lose the Emperor’s confidence, since he accuses them of being absorbed in domestic concerns. In this case it is usual to take an inferior wife, who is purchased from the lower ranks for a sum of money, that an heir may be born to the house. The situation of these poor creatures is aggravated or softened according to the disposition of their chief, for they are virtually her servants, and are not allowed even to eat in her presence. They receive no elevation by her decease, but are for ever the mere slaves of their master’s lust. At the same time their inferior position, and therefore inferior consequence, gains them some agreeable privileges. The principal wife is not allowed to indulge in conversation or any free intercourse with strangers—a pleasure which is sometimes enjoyed with little restraint by the others, as well as by the female domestics. Not much jealousy appears to be entertained by these women, who are easily to be procured. Their sons receive half as much patrimony as the sons of the mistress of the household.

The social laws of China inculcate the good treatment of wives; but the main solicitude of the legislator has been with respect to the fixity of the law, and the rights of the male or supreme sex. Leaving her parents’ home, the girl is transferred into bondage. Some men, however, go to the house of their bride’s father, which is contrary to the established form; but when once received across the threshold as a son-in-law, he cannot be ejected, and leaves only when he is inclined.

A man may not marry within a certain period of his chief wife’s death; but if he takes a woman who has already been his concubine, the punishment is two degrees milder. So also with widows, who cannot be forced by their friends to make any new engagement at all, but are protected by the law. Women left in this position have a powerful dissuasive against a fresh union, in the entire independence which they enjoy, and which they could enjoy under no other circumstances.

With respect to the laws relating to consanguinity, the Chinese system is particularly rigid. The prohibited limits lie very widely apart. In this a change appears to have been effected under the Mantchus, for among the traces of ancient manners which become visible at a remoter period, revealed only, however, by the twilight of tradition, a profligate state of public morals is indicated. We find parents giving both their daughters in marriage to one man, while the intercourse of the sexes was all but entirely unrestrained. The strictness of the modern law is attended with some inconvenient results, for in China the number of family names is very small, while it enacted that all marriages between persons of the same family names are not only null and void, but punishable by blows and a fine. All such contracts between individuals previously related by marriage within four degrees, are denounced as incestuous. A man may not marry his father’s or his mother’s sister-in-law, his father’s or mother’s aunt’s daughter, his son-in-law’s or daughter-in-law’s sister, his grandson’s wife’s sister, his mother’s brother’s or sister’s daughter, or any blood relations whatever, to any degree, however remote. Such offences are punished with the bamboo. Death by strangling is enacted against one who marries a brother’s widow, while with a grandfather’s or father’s wife it is more particularly infamous, and the criminal suffers the extreme disgrace of decapitation.

These regulations apply to the first wife, similar offences with regard to the inferior being visited with penalties two degrees less severe. Not only, however, are the degrees of consanguinity strictly defined, but the union of classes is under restriction. An officer of government within the third order marrying into a family under his jurisdiction, or in which legal proceedings are under his investigation, is subject to heavy punishment. The family of the girl, if they voluntarily aid him, incur the chastisement also; but if they have submitted under fear of his authority, they are exempt. To marry an absconded female, flying from justice, is prohibited. To take forcibly as a wife a freeman’s daughter, subjects the offender to death by strangulation. An officer of government, or the son of any high functionary with hereditary honours, who takes as his first or inferior wife a female comedian or musician, or any member of a disreputable class, is punished by sixty strokes of the bamboo. An equal punishment is inflicted on any priest who marries at all; and, in addition to this, he is expelled his order. If he delude a woman under false pretences, he incurs the penalty of the worst incest. Slaves and free persons are forbidden to intermarry. Any person, conniving at, or neglecting to denounce, such illegal contracts, are criminals before the law.

The union after the betrothal must be completed; but it may also be broken. Seven causes, according to the law, justify a man in repudiating his first wife. These are—barrenness, lasciviousness, disregard of her husband’s parents, talkativeness, thievish propensities, an envious suspicious temper, and inveterate infirmity. If, however, any of the three legal reasons against divorce can be proved by the woman, she cannot be put away—first, that she has mourned three years for her husband’s family; second, that the family has become rich after having been poor before and at the time of marriage; third, her having no father or mother living to receive her. She is thus protected, in some measure, from her husband’s caprice. If she commit adultery, however, he dare not retain, but must dismiss her. If she abscond against his will, she may be severely flogged; if she commit bigamy, she is strangled. When a man leaves his home, his wife must remain in it three years before she can sue for a divorce, and then give notice of her intention before a public tribunal. It is forbidden, under peremptory enactments, to harbour a fugitive wife or female servant.

A man finding his wife in the act of adultery may kill her with her paramour, provided he does it immediately, but only on that condition. If the guilty wife adds to her crime by intriguing against her husband’s life, she dies by a slow and painful execution. If even the adulterer slay her husband without her knowledge, she is strangled. The privilege of putting a wife to death is not allowed for any inferior offence. To strike a husband, is punishable by a hundred blows and divorce; to disable him, with strangulation. In all these circumstances the inferior wife is punished one degree more severely. Thus offences against them are less harshly, and offences by them more rigidly, chastised. In addition to these legal visitations the bamboo is at hand to preserve discipline among the women.

One of the laws of China exhibits a peculiar feature of depravity in the people. It is enacted, that whoever lends his wife or daughter upon hire is to be severely punished, and any one falsely bargaining away his wife or his sister is to be similarly dealt with. All persons consenting to the transaction share the penalty. Nor is this an obsolete enactment against an unknown crime. Instances do not unfrequently occur of poor men selling their wives as concubines to their wealthier neighbours. Others prostitute them for gain; but these instances of profligacy usually occur in the large and crowded cities. Sometimes the woman consents, but sometimes also opposes the infamous design.

In 1832 a woman was condemned to strangulation for killing her husband by accident, while resisting an adulterer whom he had introduced for her to prostitute herself to him. These incidents occur only in the lowest class. Some men are as jealous as Turks, and maintain eunuchs to guard their wives.

Under this system many restrictions are imposed on the women of China. They form no part of what is called society, enjoying little companionship, even with persons of their own sex. Those of the better class are instructed in embroidering and other graceful but useless accomplishments. They are seldom educated to any extent, though some instances have occurred of learned women and elegant poetesses, who have been praised and admired throughout the country. Fond of gay clothes, of gaudy furniture, and brilliant decoration, they love nothing so much as display; and though assuming a demure and timid air, cannot be highly praised on this account, for their bashfulness is, in such cases, more apparent than real. Still they are generally described as faithful partners. Religious services are performed for them in the temple, to which women are admitted. The wives of the poorer sort labour in the fields, and perform all the drudgery of the house, an occupation which is held as suited to their nature. “Let my daughter sweep your house” is the expression made use of in offering a wife. It should be mentioned, however, to relieve the darkness of this picture, that husbands often present offerings at the temples, with prayers to the gods for the recovery of their sick wives. The idea may indeed suggest itself, that this is with a view to economy, as girls are costly purchases; but no man is the greater philosopher for asserting that a whole nation exists without the commonest sentiments of human nature. Indeed, many instances occur even in China of husbands and wives living as dear friends together, especially when polygamy has not been adopted in the dwelling. The obedience to old habits is not to be confounded with characteristic harshness in the individual; nor does it seem impossible, when we examine the variety of manners in the world, to believe in a strong and tender attachment between a man and the woman whom, in adherence to ancient usage, he would not allow to eat at the same table with himself. A privilege belongs to the female sex here which it enjoys in no other barbarian country. A strong authority is recognised in the widow over her son. She is acknowledged to have the right to be supported by him, and it is a proverbial saying, that “a woman is thrice dependent—before marriage on her father, after marriage on her husband, when a widow on her son.”

From this view of the condition of women, and the regulations of marriage, we proceed to an important part of the subject—the infanticide for which China has been so infamously celebrated. It is impossible to conceive a more contradictory confusion of statements, than we have seen put forward with reference to this question. Weighing the various authorities, however, we are inclined to adopt a moderate view, rejecting the extravagant pictures of one, and the broad denials of the other set of writers. Infanticide, it cannot be disputed, is practised in the country, and to a considerable extent; but it is, and always will be impossible, to acquire the exact statistics, or even an approximation to the precise truth.

Two causes appear to have operated in encouraging this practice—the poverty of the lower classes, and the severity of the law with respect to the illicit intercourse of the sexes. The former is the principal cause. There is a strong maternal feeling in the woman’s breast, and children are only destroyed when the indigence of the parents allows no hope of rearing them well. It is invariably the female child which is, under these circumstances, slain; for the son can always, after a few years, earn his livelihood, and be an assistance, instead of a burden, to the family. The birth of a female child is regarded as a calamity, and brings mourning into the house. One of the national proverbs expresses this fact in a striking manner, exhibiting also the inferior estimation in which that sex is viewed. It says, that to a female infant a common tile may be given as a toy, while to a male a gem should be presented.

When it is determined to destroy the offspring thus born under the roof of poverty, a choice of method is open. It may be drowned in warm water; its throat may be pinched; it may be stifled by a wet cloth tied over its mouth; it may be choked by grains of rice. Another plan is to carry the child, immediately after its birth, and bury it alive. Captain Collins, of the Plover sloop-of-war, relates that some of his company, while visiting the coast of China, saw a boat full of men and women, with four infants. They landed and dug two pits, in which they were about to inter their living but feeble victims, when they were disturbed. They then made off rapidly, and passed round a headland, beyond which they, no doubt, accomplished their purpose without interruption. When the missionary Smith was in the suburbs of Canton, in 1844, he was presented by a native with a work written by a mandarin, and published gratuitously at the expense of government, to discourage the practice of infanticide. When questioned upon the actual prevalence of the custom, the native said that, taking a circle with a radius of ten miles from the spot they then occupied, the number of infanticides within the space thus included would not exceed five hundred in a year. It was confined to the very poor, and originated in the difficulty of rearing and providing for their female offspring. The rich never encouraged, and the poor were ashamed, of the practice. He knew men who had drowned their daughters, but would not confess the act, speaking of their children as though they had died of disease. In Fokien province, on the contrary, infanticides were numerous. At a place called Kea-King-Chow, about five days’ journey from Canton, there were computed to be 500 or 600 cases in a month. The comparative immunity of Canton from the contagion of this crime was the government foundling-hospital established there. About 500 female children, born of parents in poverty and want, were annually received, to have temporary provision and sustenance. From time to time, the more wealthy merchants and gentry visit the institution to select some of the children, whom they take home to educate as concubines or servants. The hospital has accommodation for at least 1000 infants, each of which is usually removed after three months, either to the house of some voluntary guardian, or to wet nurses in other districts. This is the only important institution of the kind in the province. Infanticide is still, even by the most favourable accounts, lamentably prevalent. The foundling-hospitals, of which there is one in every great town, do certainly oppose a check to the practice. That at Shanghae receives annually about 200 infants.

The villagers in the neighbourhood of Amoy confessed that female infanticide was generally practised among them, and their statements were expressed in a manner which left no doubt that they considered it an innocent and proper expedient for lightening the evils of poverty. Two out of every four, they said, were destroyed; but rich people, who could afford to bring them up never resorted to, because they never needed, such a means of relief. Some killed three, four, or even five out of six; it depended entirely on the circumstances of the individual. The object was effected immediately after the infant’s birth. If sons, however, were born in alternate succession, it was regarded as an omen of happy fortune for the parents, and the daughters were spared. None of the villagers denied to any of their questioners the generality of the custom, but few would confess personally to the actual fact. In some districts one-half was reported as the average destruction of the female population, and in the cities some declared the crime was equally prevalent, though we may take this as the exaggeration which always attends the loose statements of ignorant men, who, having little idea of figures, are required to furnish a number, and speak at random.

Infanticide, however, is not wholly confined to the poor. It is occasionally resorted to by the rich to conceal their illicit amours. In 1838 a proclamation against it was published, but the general perpetration of the crime rendered its repression impossible, with such machinery as the Emperor has at his command. Abeel calculated that throughout a large district, the average was 39 per cent. of the female children. It is evident, however, from all these facts, that under an improved government, the crime might be altogether extinguished, not by severe enactments or vigilant police, but by rendering infanticide unnecessary in the eyes of the people.

The second cause which induces parents to destroy their children is the stringency of the law against the illicit intercourse of unmarried people; its provisions are equally characteristic and severe. To render its enforcement easier, the separation of the sexes is rigidly insisted upon. Not only are servants, but even brothers and sisters, prohibited from mixing except under regulation. Intercourse by mutual consent is punished with 70 blows, while with married people the penalty varies from 80 to 100. Violation of a female, wedded or single, is punished by strangulation. An assault, with intent to ravish, by 100 strokes of the bamboo and perpetual banishment to a remote spot. Intercourse with children under twelve years of age is treated as rape. Should a child be born from one of these unlawful intrigues, its support devolves on the father; but if the transaction be thus far concealed, this evidence of it is usually sunk in the river, or flung out by the way-side. An unmarried woman found pregnant is severely punished, whether her accomplice can be discovered or not. The illicit intercourse of slaves with their masters’ wives or daughters is punished with death; while officers of government, civil and military, and the sons of those who hold hereditary rank, if found indulging in criminal intrigues with females under their jurisdiction, are subjected to unmerciful castigation with the stick.

One grace is accorded to the weaker sex in China. No woman is committed to prison, except in capital cases, or cases of adultery. In all others they remain, if married, in the custody of their husbands; if single, in that of their friends. No woman quick with child can be flogged, tortured, or executed, until a hundred days after her delivery.

Women, however, of the poorer orders, whose friends do not care, or are unable, to be responsible for them, are lodged under the care of female wardens, and in reference to this we may instance a curious fact illustrative of prison discipline in China. In 1805 one of the great officers of government made a report to the Emperor, that three female warders of the prison were in the habit of engaging with traders in an illicit and disgraceful intercourse with female servants, and hiring out the female prisoners, not yet sentenced or waiting for discharge, to gain money for them by prostitution.

Sensual as the Chinese are, the punishable breach of the moral law—the intercourse of unmarried persons—is checked by the system of early marriages. Children are often betrothed in the cradle. Men seldom pass the age of twenty, or girls that of fifteen, in celibacy. The Parsees, however, of all ages, are notorious for their abandoned mode of life.

Prostitution, however, prevails to a prodigious extent. There is throughout the country a regular traffic in females. “Seduction and adultery,” says Williams, “are comparatively unfrequent; but brothels and their inmates occur everywhere on land and water. One danger attending young girls going alone is, that they will be stolen for incarceration in these gates of hell.”

This is in allusion to a very extraordinary system prevalent in the great cities of China. In 1832 it was calculated there were between 8000 and 10,000 prostitutes having abodes in and about Canton. Of these the greater portion had been stolen while children, and compelled to adopt that course of life. Dressed gaily, taught to affect happiness, and trained in seductive manners, they were examples of their class in Europe. Many young girls were carried away, forcibly violated, and then consigned to a brothel.

Hundreds of kidnappers, chiefly women, swarmed in the city, gaining a livelihood by the traffic in young girls and children. Nor was this the only way in which such places were supplied. In times of general scarcity or individual want, parents have been seen leading their own daughters through the streets and offering them for sale. The selling of children, says Cunynghame, one of the most recent visitors to Canton, is an every-day occurrence, and is on the whole a check upon infanticide. The little victims are seen constantly passing on their way to the habitations of their purchasers gaily dressed out as though for some great ceremony or happy festival. Of these, indeed, some are disposed of as concubines, but many also are deliberately sold to be brought up as prostitutes. It is looked upon as a simple mercantile transaction, the children being transferred at once to the brothels, whence they are hired out for the profit of their masters. Some of those who are deserted or exposed to perish are reserved by the agents for these places; but the principal supply is brought by kidnappers. Proclamation after proclamation has been issued to complain of them, but with little effect. The system appears rather on the increase than otherwise.

The children thus purchased or picked up in the streets are educated with care, taught to play on various kinds of instruments, to dance, to sing, to perform in comedies or pantomimes, and to excel in many graceful accomplishments, which render them agreeable. They are often richly clothed, and adorned in such a way as to render them most attractive to the roués of Canton and Peking.

They do not often compress their feet, as it is a hindrance to their movements, but may be seen in the streets occasionally—though not often—with painted faces, looking boldly at the strangers who pass along. Of the houses they frequent we have no particular description; but they probably resemble much similar places of resort in civilized countries. A peculiar feature of China, however, is displayed in the floating brothels, which are the chief habitations of the prostitutes. Licentious as the native of that empire is in the general turn of his ideas, he makes a public display of his indulgence in those pleasures which in Europe men affect, at least, to conceal from general view. The floating brothels of the Pearl River are moored in conspicuous situations, and distinguished from the other boats by the superior style of their structure and decorations. The surface of the stream, indeed, is studded with beautiful junks, which are the first objects to attract the traveller’s eye as he approaches the provincial city of Canton. Comparatively few of the women parade the streets, except when they form part of a public procession, so that there is at least in the heart of the town an appearance of morality.

CHINESE WOMAN (Prostitute), ACCUSED OF DISORDERLY CONDUCT BEFORE A JUDGE.

[From Alexander’s “Illustrations of China.”]

Many of these brothel junks are called Flower Boats, and are resorted to by numbers of the class. They form, indeed, whole streets in the floating city on the Pearl River, which is one of the most remarkable features of Canton. The prostitutes themselves, like all women of the same sisterhood, lead a life of reckless extravagance—plunging while they can into all the exciting pleasures which are offered by their particular mode of life, careless of the future, and eagerly snatching at anything which may release them from the change of dulness or time for reflection. Diseases are very prevalent among them, and cause much havoc among the men who frequent their boats or houses. They endeavour to cure themselves by means of drugs and medicinal draughts, and by this means concentrate the malady upon some secret vital part, whence it shoots through the frame, but does not manifest itself until the victim is all but destroyed. With the exception of an unusual paleness and a heated appearance in the eyes, the prostitutes do not wear the aspect of disease; but they, indeed, paint themselves inordinately to mask the ravages of time or the maladies which afflict them.

The prostitutes of Canton are usually congregated in companies or troops, each of which is under the government of a man who is answerable for their conduct—if they rob, or disturb the peace, or commit any gross offence against decency, or perpetrate any other offence. National delicacy, however, has little to do with the prohibitions which restrain them from entering certain parts of the city, and forbid young men of rank and influence to hold intercourse with them. The brothel junks, of lofty build, brightly painted, and glittering with gaudy variegated flags, float in squadrons on the water, are seen and known by all, and are resorted to by numbers of the citizens. Persons pass to and from them without an attempt at disguise or concealment. Rich men, on festive occasions, make up a party of pleasure, embark in a gaily-decorated boat, send to one of the prostitute junks, engage as many of the women as they please, and spend the day in amusement with them. It is openly done, and no disgrace attaches to it. The junks themselves are fitted up in the interior—according to the class of prostitutes inhabiting them—with all the appurtenances of luxury, and on board them is a perpetual gala. It would be interesting to know how many of these boats are known to float on the Pearl River, with the average number of prostitutes in each.

But this is not the only, or the most offensive form which prostitution assumes in China. An incident which occurred at Shensee a few years ago illustrates another system, which is clandestine, though apparently carried on to a considerable extent. A young widow resided there with her mother-in-law, supporting herself and her companion by the wages of prostitution. At length her occupation failed her; she was deserted by her associates, and could procure no more rice or money by the pursuit of her vicious calling. The elder woman, however, would not hear of these excuses, ordered her daughter-in-law to obtain her usual supplies from the man she had last cohabited with, and on her declaring her inability, began to flog her. The prostitute defended herself, and at last, taking up a sickle, struck her relative dead. She was seized, tried, and condemned to be cut in pieces for the crime; but as her mother-in-law had been guilty of an illegal act in forcing her to prostitute herself, the sentence was changed to decapitation.

It is to be regretted that our sources of information on this subject are not more copious. Travellers have had opportunities of communicating more, but have refrained from doing so. We wait for a separate and full account of prostitution in China[75].