The Chinese house may not be a facsimile of a Greek house,—far from it. Still, we may note its position, facing south, in order to have as much sun in winter and as little in summer as possible; its division into men's and women's apartments; the fact that the doors are in two leaves and open inward; the rings or handles on the doors; the portable braziers used in the rooms in cold weather; and the shrines of the household gods;—all of which characteristics are to be found equally in the Greek house. There are also points of resemblance between the lives led by Chinese and Athenian ladies, beyond the fact that the former occupy a secluded portion of the house. The Chinese do not admit their women to social entertainments, and prefer, as we are told was the case with Athenian husbands, to dine by themselves rather than expose their wives to the gaze of their friends. If the Athenian dame "went out at all, it was to see some religious procession, or to a funeral; and if sufficiently advanced in years she might occasionally visit a female friend, and take breakfast with her." And so in China, it is religion which breaks the monotony of female life, and collects within the temples, on the various festivals, an array of painted faces and embroidered skirts that present, even to the European eye, a not unpleasing spectacle. That painting the face was universal among the women of Greece, much after the fashion which we now see in China, has been placed beyond all doubt, the pigments used in both cases being white lead and some kind of vegetable red, with lampblack for the eyebrows. In marriage, we find the Chinese aiming, like the Greeks, at equality of rank and fortune between the contracting parties, or, as the Chinese put it, in the guise of a household word, at a due correspondence between the doorways of the betrothed couple. As in Greece, so in China, we find the marriage arranged by the parents; the veiled bride; the ceremony of fetching her from her father's house; the equality of man and wife; the toleration of subordinate wives, and many other points of contact. The same sights and scenes which are daily enacted at any of the great Chinese centres of population seem also to have been enacted in the Athenian market-place, with its simmering kettles of boiled peas and other vegetables, and its chapmen and retailers of all kinds of miscellaneous goods. In both we have the public story-teller, surrounded by a well-packed group of fascinated and eager listeners. The puppet-shows, ἀγάλματα νευρόσπαστα, which Herodotus tells us were introduced into Greece from Egypt, are constantly to be seen in Chinese cities, and date from the second century B.C.,—a suggestive period, as I shall hope to show later on. The Chinese say that these puppets originated in China as follows:—