Chambers's Edinburgh Journal, No. 433. Various
error, as we most humbly think, though one of a kind which we do not feel called upon to discuss in the presence of results so much in accordance with our own best feelings. We would only say, that there is something disappointing in finding how much the whole procedure is beheld by these self-devoting women, as reflecting on their own destinies. It appears that their patients often grumble both at the food and the attendance which they receive. The Sisters say, they like to meet an ungrateful old woman, as it tries their humility and forbearance: it makes the greater merit towards an end in which they themselves are concerned. Now, we would put all this aside, and think only of the divinely recommended sentiment of the text, as calculated in some degree to make our life on earth an approach to that of its author. It is really hypercritical, however, even to intimate these dissenting remarks, especially when our main end is, after all, merely to bring the public into knowledge of an extraordinary phenomenon in human conduct, going on in an age which seems generally of so opposite a character.
The Society of Les Petites Sœurs is, it appears, a new one, having originated only a few years ago in the exertions of an old female servant, who, having saved a little money, thought it could not be better employed than in succouring the aged and infirm of her own sex. Her idea was taken up by others of her own order, as well as by women of superior grade. The society was formed, and establishments were quickly set up in various parts of France. It was only in 1851 that a detachment of the sisterhood came to England, and settled themselves in Great Windmill Street, where, whatever be their motives, it must be admitted they contribute in no slight degree to the alleviation of that vast mass of misery which seems an inseparable element of large cities. They had, at the time of our visit, forty-seven old persons under their care.
At a subsequent period of the same day, we visited an establishment somewhat similar at Hammersmith—at least similar in the repulsive character of the duties, though externally much more elegant. It is housed in a range of good buildings secluded in a garden, and is devoted to the reception of unfortunate young women who, under penitent feelings, wish to be restored to respectable society. The Sisterhood of the Good Shepherd, as they are called, entertain in this house nearly 100 such women, who, while undergoing the process of religious and moral regeneration, employ themselves in washing, so as to contribute to their own support. We saw the whole engaged in their humble employment, excepting a few who were under training in a school. At all times, in their bedrooms, at their meals, in their work-rooms, in their play-ground, they are under the immediate eye of some of the Sisters; but the general treatment includes as much kindness as is consistent with the object held in view. One trait of this kindness struck us as involving a remarkable delicacy: there is never, from first to last, one word of reference made to their former life. They are accepted as so many children coming to school for the first time. Even their names are sunk out of sight, and new ones applied. The Sisters speak of them as 'the children.' We learned that Protestant women are welcomed, but are expected not to stand out in inconvenient dissent from the ordinary rules of the house. We walked into the garden under the care of the mother-superior, and saw their little burial-ground, marked with low wooden crosses inscribed to Laura, to Perpetua, to Mary of the Seven Dolours, and other such names, indicating so many unfortunates who had here found a rest from their troubles. We likewise visited the chapel, the body of which is arranged for the use of the sisterhood; while a wing running off at the side of the altar, and concealed from view, is provided with seats for the penitents. The whole establishment is characterised by remarkably good taste. There is here a more cheerful tone than in the Great Windmill Street institution. The Sisters spoke, as usual, of being entirely happy—that unaccountable phenomenon to a Protestant mind.
We do not need to inform the reader, that conventual establishments are not now so thin-sown in England as they were a few years ago, or that they occasionally draw into their circle individuals who started in life with very different prospects before them. The whole subject is one worthy of some inquiry, as a feature of our social state, by no means devoid of political importance; and it is for this very reason that we draw attention to the subject. Instead of contemptuously ignoring such things, let them, we say, be made known and investigated in a calm and philosophical spirit. It is for want of a steady comprehension of facts of the kind here adverted to, that an illusion is kept up respecting our existing social condition. It is heedlessly said, and every one repeats the error, that the age is a hard, mechanical one, which shines only in splendid materialities; but is it compatible with this notion, that there is ten times more earnest religious feeling of one kind and another than there was thirty years ago; that antiquities, mediæval literature and architecture, are studied with a zeal hitherto unknown; and that such mystical writers as Carlyle, Tennyson, and Browning, carry off the palm from all the calm-blooded old-school men of letters? We rather think it is the most romantic, supra-material age that has yet been seen. The resurrection of conventual life, in some instances Catholic, in others Protestant, appears to us as one of the facts of this unexpected reaction, which doubtless will run its course, and then give place to something else, though not, we trust, till out of its commixture of good and evil some novelty hopeful for humanity has sprung.
THE LATE EMPEROR OF CHINA
The announcement of a work by the late Dr Gutzlaff, entitled the Life of Taou-Kwang, late Emperor of China, with Memoirs of the Court of Peking,1 excited a good deal of expectation; but for our own part, now that the book is published, we must confess our disappointment on finding it not a well-constructed memoir, but a volume bearing the appearance of a collection of materials put together just as they came to hand, with a view to re-arrangement. Declining health probably prevented the author from perfecting his plan, and hurried his pages to the press; death has now removed him from his labours. But a collection of authentic historic facts is valuable, however loosely embodied; and few writers have enjoyed such favourable opportunities as Dr Gutzlaff for obtaining them.
Referring first to the personal history of Taou-Kwang, we find that his education was more Tatar than Chinese. He was one of the numerous grandchildren of the imperial house of Keelung, but without any expectation of filling the throne, as both his mother and paternal grandmother were inferior members of the imperial harem. The discipline under which the royal family was trained, was of the strictest kind. Each of the male children, on completing his sixth year, was placed with the rest under a course of education superintended by the state. Though eminent doctors were engaged to instruct them in Chinese literature, yet archery and horsemanship were considered higher accomplishments, and the most expert masters from Mongolia and Manchooria trained them in these exercises. They were treated as mere schoolboys, were allotted a very small income for their maintenance, were closely confined to the apartments assigned to them, kept in entire ignorance of passing events, and allowed little intercourse with the court—none with the people. Not till each had passed his twentieth year, was there any relaxation of this discipline. Taou-Kwang was about this age when his father ascended the throne, in consequence of the somewhat capricious appointment of Keelung, who abdicated, and soon after died. The new emperor surrounded himself with buffoons, playactors, and boon-companions. The debaucheries, jealousies, and cruelties of his reign, remind us of what we have half sceptically read of Nero and Caligula. But Taou-Kwang kept aloof alike from the frivolities and the intrigues of his father's court: he seemed to have no desire ungratified so long as he had his bow and arrows, his horse and matchlock; and even after he was unexpectedly nominated heir to the throne, in consequence of having personally defended his father from a band of assassins, his new expectations made no difference in his frugal and modest way of life. The emperor at length died; it did not clearly appear by what means, and it would perhaps have been troublesome to inquire: the empress-dowager waived the claims of her son; and Taou-Kwang ascended the throne without bloodshed. The luxury of the preceding reign now gave place to sobriety and economy; though the usual ceremonies of the court were strictly observed, they were conducted in the least expensive manner; and the ruling passion of the monarch soon appeared to be avarice.
Taou-Kwang had no taste either for literature or the arts; and he jumbled together in one large magazine the beautiful pictures, clocks, and musical instruments accumulated by his ancestors. To explain and repair these, there had always been Europeans, chiefly Portuguese, in attendance; and to some of these we have been indebted in times past for memoirs of the court of Peking; but Taou-Kwang dismissed the last of them. It is believed that an undefined dread of Western
London: Smith, Elder, & Co.: 1852.