China?—?Limited opportunities?—?The Chinese nation compared with others?—?Its antiquity?—?Magnitude of territory and practicability of laws?—?Supposed origin of the Chinese?—?Fables of their early writers?—?Explanation of their exaggerations?—?Foundation of the Empire?—?Chinese traditions compared with sacred history?—?Similarity of events?—?Wise men of the East?—?Introduction of Buddhism?—?Arts and Sciences?—?The Magnetic Needle?—?Discovery of Gunpowder?—?Origin of the name?—?China?—?Che-Hwang-te, King of Tsin?—?Parallel between him and Napoleon?—?Religion?—?Confucius?—?The Taouists?—?Buddhism?—?A Buddhist's idea of Heaven.

A chapter descriptive of China may not inappropriately fill up a period, during which I was ill and convalescent at MacÀo; although, for a person situated as I was, the attempt to describe the character of a people, covering such an extensive portion of the globe (having only had a peep at them through a few of their outermost ports, and these considerably Europeanized), is somewhat like the efforts of one to give an idea of Saint Peter's at Rome, after a single glimpse through its portals.

However, I may venture to speak of these people from what I have seen, fully aware that plenty of more potential pens, held by persons who have lived longer among them, and penetrated their country to a greater extent than I shall ever be able to do, have given their peculiarities to the public.Another difficulty prevents a better knowledge of their forms and systems, and that is ignorance of their language, and the disposition of those with whom one can communicate to mislead and misinform the inquirer. For much as their interests may lead them to pretend to it, they really have but little respect for the "outside barbarian."

The Chinese are, not only numerically but comparatively, a great people, and their government (the oldest now known) a marvel and a wonder. As a nation, they have consistently carried on their system, whilst other congregations of people, arising successively upon the sea of Time, have spent their force and dashed their sparkling particles upon the shores of Oblivion. They, like the ocean, though occasionally vexed by storms and convulsions, still cover the expanse allotted to them.

The Egyptian, who held the Jew captive, became himself a slave. The "people of God," who broke through and displaced the nations of the plain, vainly opposing their passage to the promised land, themselves at last dispersed, sought refuge throughout the world; when the "Holy City" Jerusalem became in turn a prey to the Roman. And Rome, the mistress of the world! Rome, too, was blotted from the list of nations.

An empire, which, extending from ninety-eight to one hundred and twenty-three degrees of east longitude, and eighteen to forty-two north latitude; bounded on the north by Russia and Siberia, on the east by the great Pacific Ocean; south by the islands (many of them independent powers) which fill the China Sea, and disconnect it from the Indian Ocean; and westward by the independent Tartar nations, covering with its dependent provinces an area of five millions of square miles, of which only about one-fourth is included within the geographical limits of China proper, governs, at the present time, a population of four hundred millions of souls (a proportion of one-third of the estimated inhabitants of the globe), with a code of laws which has been handed down from the earliest ages of which we have a knowledge.

Situated on a continent, supposed to have been selected by the Creator as the spot on which to place the first of the human race; upon which, as is told in holy writ, at the Divine command, light first burst upon the world, it is singular that this part of Asia should so long have remained in darkness, and that even now conjecture loses itself in searching for the origin of this peculiar people.

If we take the first book of the Pentateuch for our guide, we must come to the conclusion, that in the confusion of tongues at the building of Babel, when the Lord said, as is described in the eleventh chapter of that book, "Let us go down and there confound their language, so that they may not understand one another's speech;" "and from thence the Lord did scatter them abroad upon the face of the earth;" that this nation formed a portion of those presumptuous builders, who, in their migrations, settled down upon the banks of the Yellow River, and there multiplying, gradually peopled this vast surface.

Their early traditions, indeed, appear to extend beyond the period of the flood, and from these the "dark idolater of chance," who would rejoice to prove that "Book of Books" a splendid fable, draws his deductions. But how he fails. The learned men of China, those held in the greatest repute amongst a people where such a reputation is not easily obtained, themselves admit, that the history of their empire in its infancy, is, for the most part, apocryphal, and that the myths of these early writers are only to be considered as such, and are not to affect its chronology.

Indeed, the character of the language, when it refers to superior powers, has such a tendency to exaggeration, as to afford great facilities to those who would construe it to suit this particular purpose.[1]

The Chinese historians speak of their Celestial Emperor, who reigned forty-five thousand years! They also name a Terrestrial Emperor, whose reign extended eighteen thousand years! And they had, in addition, a Human Emperor, who occupied the throne for the same period, in succession. There is then their fabulous period, which commences with the creation of man, when Pwan-Koo (First Man) was produced. After which the Celestial Emperor, Teen-Hwang-She, "Imperial Heaven," settled the years, taking eighteen thousand years to perform this task. Succeeded by Te-Hwang-She, "Royal Earth,"—who is said to have devoted the same period to fix the months. After Royal Earth comes Jin-Hwang-She,—"Sovereign Man,"—who divided the land, and was forty-five thousand years about it.

Following the string of their traditions, we come down to two thousand three hundred and fifty-six years before Christ, when was founded the first dynasty,—that of Te-yaou,—according to their chronology, Hea being Emperor, or Chief, as De Guignes rationally supposes. This is about the time of the dispersion of the human family, and, I think, the proper date for the birth of this nation. Let that be as it may, there is a great similarity between their traditions and our sacred record. Their first man was produced by superior power, and was placed over the inferior animals.

In the reign of Te-yaou there was an account of a great flood. Shortly after, wine was discovered, and its intoxicating effects found out in the reign of Fohi, who answers the description of Noah. Then came a prince noted for his fondness for hunting, who was contemporary with Nimrod. And there was a seven years' drought, like that described in Genesis, ch. xli.

Another singular coincidence in their chronology, which I may be allowed to refer to before dismissing this part of the subject, is the fact set down by one of their historians, that in the fifty-fifth year of the forty-fifth cycle, the Emperor Ming-te, in about the tenth year of his reign, sent messengers to look for "the holy man of the West." Now this period corresponds with the commencement of the Christian era: and allowing for discrepancies unavoidable in such a calculation, could it not have been possible that a faint glimmering of the "Star of Bethlehem" had crossed this monarch's vision, and that, but for their dilatory footsteps, these ambassadors of the Chinese Emperor might have knelt by the side of those other "wise men of the East," who were guided by its beams to the cradle of the infant Saviour? Certain it is, that Buddhism was introduced into China about that time, and that this ruler felt the need of a holy man, as if by inspiration!

The Chinese appear rapidly to have progressed in the arts, and to have been foremost in all those inventions, which in their application have conduced so much to the amelioration and welfare of the human race. Eleven hundred and eight years before we commence to count our era (B. C. 1108,) the unerring magnet that points so steadily to the pole, was discovered by this ingenious people; and who may say what other progress may have been made in science and literature up to B. C. 220, when the cruel and ambitious Che-Hwang-te, who, having finished the Great Wall, and wishing to date the foundation of his empire from his reign, collected and burned all such records as he could obtain, and destroyed by a cruel death the wise men within his dominions.[2]

Since then, at a very early part of the Christian era, they are known to have made a representative of money in the shape of paper,[3] and a stamp duty was imposed upon the sale of lands (A. D. 369). Shortly after, learning became much cherished; literary men rose to dignities and honor, and colleges were endowed in different parts of the empire.

Types had been invented some time in the early part of the ninth century,[4] and the art of book-binding was known as early as A. D. 750.[5] The application of Gunpowder as a projectile was made in 1225; and the invention of the Loom is dated a few years later.

The name, China, is derived from 'Tsin; and it became known by this name to the other nations of the world through the ambition of Che-Hwang-te, before mentioned, who assumed the title of King of 'Tsin; and who, if he was cruel, appears to have been also able and talented. He not only enlarged and extended the empire, but what was gained to it he consolidated and strengthened. The Great Wall was not the only monument of his reign. Splendid roads afforded facilities for trade, which he greatly encouraged. Overflown lands were redeemed, and stagnant and unwholesome marshes became, by the magic of his mind, fertile and healthy plains. His capital was enlarged and beautified, and employment given by his great works to thousands who else had starved. As he was the greatest, so was he the last of his dynasty; for it ended in the death of his son, but a short time after his own demise, and a new dynasty,—that of Han,—was erected upon its ruins; thus destroying plans for the furtherance of which much blood had been shed.There is a strong parallel between the life and fate of this monarch and that of the Emperor Napoleon. Both of humble origin,[6] each made himself a NAME, and from each a name descended to his country. Under the influence of that insanity of great minds,—Ambition,—each filled the world with his reflected glory, and each failed in his dearest and most cherished wish, the perpetuation of his name through his offspring. Much good did either do, but in the prosecution of the plans of each, much innocent blood was spilled. They both were great! Was either good?

The name of Kathay, or Cathay, was applied to this country by ancient writers, among whom was Marco Polo, a Venetian, who was about the first who penetrated its boundaries. I have assumed it, therefore, as a title, as much from its antiquity as for its euphony.

When one would speak of the religious institutions of China, he is indeed in the position of the person named in the commencement of this chapter. There appears to be three systems of religions, viz., that of Confucius, the system of Laou-tze, and that of Buddha. But when you attempt to find out his belief, a Chinaman is very apt to confound you with a part of each doctrine, and it is only by much sifting that you can come at his real sentiments. The superior men of China affect the doctrines of the two first-named philosophers, whilst the dark and ambiguous creed of Buddha obtains with the lower classes.

The system of Confucius is well known to the general reader. It is an excellent code of morals. He advocates a control over the passions, and a proper management of the affections, and comes as near as he can to the rule laid down in the New Testament, "to do to others, as we would have others do unto us." His virtues are benevolence, righteousness, politeness, (!) wisdom and truth. Filial piety is inculcated as the first and primary duty. In fact, he considers it the foundation of all; and teaches that ancestors are to be worshipped after death, and their slightest command obeyed throughout life. He advocates subjection to superiors, and contentment with our lot, but appears to have no idea of retribution beyond this life; and although in his works the existence of a superior power is admitted, and he even says, in one instance, "Imperial Heaven has no kindred to serve, and will only assist Virtue," yet a favorite maxim of his, "Respect the gods, but keep them at a distance," proves that he considered the superior influences as having but little affinity with man.

The religion of Laou-tze comes next for our consideration. Its followers are called Taouists, from the word Taou,—Reason,—the active principle,—eternal reason. Its founder lived about the same time as Confucius, who is said to have had an interview with him. Confucius describes Laou-tze as resembling the dragon, and received from him a lecture, in which he accuses him of worldly-mindedness and vanity, and concludes by telling him to make the best of it he can. He is called the "Venerable Philosopher," and is said to have appeared thrice upon earth; in one instance as Lavu-Tan, when he honored Confucius with a visit; another time as Laou-Keun, "The venerable Prince."

He has left some good maxims, but his religion is tinged with error, and is filled with superstition. I have hardly time, and it would be scarcely worth while, to describe the peculiar tenets he inculcates; but he allows extensive powers to evil and malignant spirits, and the priests make great use of their supposed influence. The belief that ghosts will return to haunt and disturb the places in which the spirit has left the body, causes many a poor believer of this doctrine to be cast out, and deserted by its disciples in the agonies of death!

The doctrines of Buddha, from their prevalence in India, are generally known to the reading public. Buddhism is the basest kind of idolatry, and its rites are debasing and revolting. The worshipper is to infuse himself into Buddha by a constant repetition of his name, and continually thinking of him.

The Buddhists sacrifice to their ancestors, and feed the hungry ghosts. They also furnish them with clothing, and other necessaries, by shaping the article required from paper, and destroying it by fire. In this manner houses, and household utensils, money, and even slaves, are remitted to such ghosts as are thought to need them.

I have only space within the limits assigned to this chapter to give a description of heaven, copied from a Buddhistic work, before I leave the subject to continue the incidents of the cruise."The land of Heaven—Buddha's—is perfect gold. Its gardens and palaces are adorned with gems. They are encircled with rows of trees, and borders of net-work. There are lovely birds, of sparkling plumage and exquisite notes. The great god O-lo-han; the goddess of Mercy; the unnumbered Buddhas; the host of demigods, and the sages of heaven and earth, will all be assembled on that sacred spot. But in that sacred kingdom there are no women; (!) for the women who will live in that country are first changed into men. The inhabitants are produced from the Lotus flower, and have pure and fragrant bodies, fair and well-formed countenances, with hearts full of wisdom, and free from vexation. They are without pain or sickness, and never become old. This is the Paradise of the West; and the way to obtain it the most simple imaginable, depending on one sentence, O-me-to-fuh. Amida Buddha!"