TEMPLES

PRIESTS-EXPENSE OF RELIGION.

155

court-yard ornamented with large trees, or beautiful parterres of flowers. The printing-office contains stereotype blocks enough to load a small vessel, so arranged as that every work is readily accessible. The principal apartment or temple is about a hundred feet square, with the usual images, &c. We attended here, to witness the regular evening service. It seemed to create little interest, for out of one hundred and sixty resident priests, there were but fifty present; and these uttered their repetitions with most obvious indifference. Their prayers are in Pali, ostensibly, but I am told not truly, as their mode of writing renders it utterly unintelligible to any one. They keep time by striking a wooden drum, and occasionally a bell. At a certain stage of the process, the whole company formed into single file, and marched round the hall, without ceasing their repetitions. This gave us a full view of their countenances; and so far as these indicated, a more stupid set could not be picked out in all Canton. I have already remarked this characteristic of the Boodhist priesthood, in other countries; and am confirmed in the belief of its being attributable to the character of their religion, and the nature of their duties.

Instead of the humble dress of Burman and Siam priests, these wear as handsome as they can get, with shoes and stockings. What is worse, some are in rags, barefoot, and squalid with apparent poverty. They have, however, a common refectory, where I presume all fare alike. The buildings were erected at different times by the munificence of individuals, and by the revenues of the establishment, which amount to about eight thousand dollars per annum.

While we walked over the premises, the superior had prepared us a repast of sweetmeats and fruits, to which he sat down with us. His manners were easy and elegant, his dress unostentatious, and his countenance full of intelligence and mildness. His age is but thirty-eight. We, of course, endeavored to make the visit profitable to him. My heart yearned over him; and when he assured me that he meant to visit America in a year or two, I was happy to promise him a most cordial reception. Priests may leave the country, and return, without the restraints which make it dangerous to others.

The whole number of priests in Canton is estimated at two thousand; of nuns, one thousand. The annual expense of the hundred and twenty-four temples is two hundred and fifty thousand dollars. An equal sum is required for the periodical festivals. Half a million, annually paid in one city for religion,

by pagans! And the whole amount which all Christendom gives for pagans in a year, is but six times as much.

I saw no pagodas at any of these establishments. They generally stand on some hill, alone. Unlike the cones or pyramids of Burmah, these rise like shottowers, with successive stories, marked by a cornice or narrow pent-house. The top is often covered deeply with earth, from which shrubs shoot up, and form a romantic finish; as is the case with that here represented. There are but two within the city. One, called Kwa-ta, or "adorned pagoda," has nine stories, and is one hundred and seventy feet high, octagonal.* The other, called Kwang-ta, or unadorned pagoda, is one hundred and sixty feet high. The first was built about thirteen hundred years ago; the latter during the Tang dynasty, which closed A. D. 906. I believe they are not resorted to for devotional purposes; at least not commonly. As crosses are planted, in some countries, to mark the right of possession, so these huge and durable monuments seem only to mark a country swayed by him who claims "the kingdoms of this world, and the glory of them." How artfully, in ten thousand forms, does he, in every pagan land, confirm and perpetuate his rule! But his time is short.

Chinese Pagoda.

The Chinese are divided into three sects, viz. those of Ju-keasu, Taou, and Boodh.

The Jukeasuists are the followers of Kong-foo-tze, or, as the Jesuits Latinize it, Confucius, who flourished about five hundred and sixty years before Christ, and was therefore contemporary with

* The reader may compare, at his leisure, the different forms of the pagoda, viz. that of Seringham, page 69 of this volume; of the Peguans and Siamese, in the landscape of Tavoy; and in the view of Boardman's grave, Vol. 1. p. 54; of the interior of Burmah, Vol. I. p. 142; and of China as above.

Pythagoras. He was of royal descent, and a mandareen; but early resigned official life, and devoted himself to literature, morals, and political economy. Reducing the maxims of former sages to order, he added valuable extracts from current works, and prudent sayings of his own, and produced a digest, which continues to be the ultima thule of Chinese piety. Travelling extensively as a popular lecturer, and sustained, not less by his high birth and eloquent address, than by the excellence of his doctrines, he soon founded a sect which became virtually the state religion. It is, however, much less intolerantly maintained, than either Popery or Protestantism, where united with the state. The other religions are allowed, and sometimes fostered. Great officers, and even the emperor himself, build and endow Boodhist and Taouist temples.

The system of Confucius is highly extolled by European writers, and most extravagantly by Chinese. As accounts of it are accessible to all readers, I need not stop to describe it. He seems to have regarded religion less than politics; and the burden of his works relates to social virtues, civil government, and adherence to ancestral habits.

The sect of Taou (literally reason) was founded by Laou-Keum, a contemporary and rival of Confucius. His followers may be called the mystics of China. They profess alchymy, assume mysterious airs, read destinies on the palms, and make great pretensions to deep research and superior light. Their practical works contain, in general, the same laudable precepts which distinguish the system of the Jukeasu.

The third sect follow Fo-e, sometimes spelled Fohi. Foe is said to be the old orthography of Fuh, which is the Chinese abbreviation of Fuh-ta, or Boodha. The Boodhism of China is the same as that of Burmah, which has been sufficiently described. The system is certainly far older than either of the others. It is generally supposed, to have been introduced about A. D. 70. Kempfer dates the introduction about A. D. 518, when “Darma, a great saint, came from the West, and laid the foundation," &c. Chinese historians agree that the worship of Fohi was originally brought from India. Sir William Jones says, confidently, "Boodh was unquestionably the Foe of China."

This sect probably embraces one third of the entire population. The government acts with indecision toward it, at one time denouncing it as dangerous, and at another contributing to its support. Mr. Gutzlaff saw, at Pooto, some placards calling on

the people, in the name of the emperor, to repair to the Boodhist temple of that place, in order to propitiate Heaven for a fruitful spring. The priests are numerous, but not greatly respected. I saw some of them in the streets daily. A few were exceedingly well dressed; but generally they were both shabby and dirty, sometimes quite ragged.

amese.

The Chinese Boodh.

The idol differs somewhat from that of the Burmans and SiThe above is an exact delineation of a large image or Jos, which I obtained from Mr. Roberts at Macao, and is now in the Baptist Missionary Rooms, Boston.

The state of morals among the English and other foreigners here, is delightfully superior to that of other places I have seen in the East. A particular vice, so notorious elsewhere, is indeed effectually prevented by the Chinese police. But in

other respects the superiority is manifest. The Sabbath is well observed; and sobriety, temperance, and industry, distinguish a society, which, but for the exclusion of females, would be excellent. Of course, the total absence of mothers, sisters, wives, and daughters, prevents any man from feeling at home in Canton; and few stay longer than they can help.

The British and American gentlemen, beside supporting the hospital, have formed two societies for the good of China, viz. the "Morrison Education Society," and the "Society for the Diffusion of Useful Knowledge." Both are yet in incipient stages. Their designs are fully described in the Chinese Repository. Another measure is gradually ripening for execution, viz. the establishment of a Medical Missionary Society; which promises effectually to try an experiment on which the hearts of many friends of China are strongly set. The object of this society will be to encourage medical gentlemen to come and practise gratuitously among the Chinese.*

The great blot on foreigners at Canton, though not on all, is the opium trade. That men of correct moral sensibilities and enlightened minds should be so blinded by custom, or desire of gain, as to engage in this business, is amazing. A smuggler in Canton is no more honorable than a smuggler on any other coast; in some respects less so. There is less chivalry, hardihood, fatigue, exposure, and inducement, than in the case of a poor man, who braves both the war of elements and legal penalty, to obtain subsistence for his family. Here, among a peaceable and perhaps timid people, they incur no personal hazards, and set at defiance edicts and officers. No other smuggling introduces an article so deadly and demoralizing. The victims of it daily meet the smuggler's eyes, and are among the patients resorting to the hospital he helps to support. So well do they know the moral and physical evils of opium, that not one of them ventures on the habit of using it himself.

* A Medical Missionary Society, with the above object, was formed in Canton early in 1838. It does not purpose to pay the salary of medical men, but to receive such as may be sent by missionary boards, or come at their own cost; and to furnish them with hospitals, medicines, attendants, &c. It will establish libraries and museums, and take every proper measure to spread the benefits of rational medicine and surgery among the Chinese; in the hope of thus paving the way for the relaxation of those laws, customs, and prejudices, which now exclude the Christian missionary. Of this society, T. R. Colledge, Esq. is president. The society has already received cash subscriptions to the amount of $9936; chiefly from the English and American gentlemen on the spot.