At the back of this reform movement was a small band of earnest men who suffered from too much zeal, which led to premature action. A plot was conceived, under which the Empress Dowager was to be arrested and imprisoned; but this was betrayed by Yüan Shih-k'ai, and she turned the tables by suddenly arresting and imprisoning the Emperor, and promptly decapitating all the conspirators, with the exception of K'ang Yu-wei, who succeeded in escaping. He had been the moving spirit of this abortive revolution; he was a fine scholar, and had completely gained the ear of the Emperor. The latter became henceforth to the end of his life a person of no importance, while China, for the third time in history, passed under the dominion of a woman. There was no secret about it; the Empress Dowager, popularly known as the Old Buddha, had succeeded in terrorizing every one who came into contact with her, and her word was law. It was said of one of the Imperial princes that he was "horribly afraid of her Majesty, and that when she spoke to him he was on tenter-hooks, as though thorns pricked him, and the sweat ran down his face." All promise of reform now disappeared from the Imperial programme, and the recent edicts, which had raised premature hope in this direction, were annulled; the old régime was to prevail once more. The weakness of this policy was emphasized in the following year (1899), when England removed from Japan the stigma of extra-territorial jurisdiction, by which act British defendants, in civil and criminal cases alike, now became amenable to Japanese tribunals. Japan had set herself to work to frame a code, and had trained lawyers for the administration of justice; China had done nothing, content that on her own territory foreigners and their lawsuits, as above, should be tried by foreign Consuls. One curious edict of this date had for its object the conferment of duly graded civil rank, the right to salutes at official visits, and similar ceremonial privileges, upon Roman Catholic archbishops, bishops, and priests of the missionary body in China. The Catholic view was that the missionaries would gain in the eyes of the people if treated with more deference than the majority of Chinese officials cared to display towards what was to them an objectionable class; in practice, however, the system was found to be unworkable, and was ultimately given up.