s TEN THOUSAND THINGS RELATING TO CHINA CHINESE; En OF THE GENIUS, GOVERNMENT, HISTORY, LITERATURE, AGRICULTURE, ARTS, TRADE, MANNERS, CUSTOMS, AND SOCIAL LIFE OF THE PEOPLE CELESTIAL EMPIRE, TOGETHER WITH Ctoilotum, BY WILLIAM B. LANGDON, ESQ. CURATOR OF THE CHINESE COLLECTION. LONDON ; TO BE HAD ONLY AT THE COLLECTION, HYDE PARK CORNER. 1842. LONDON : O. M'KEWAN, PRINTER, 9, GREAT WINCHESTER STREET, CITY. ADVERTISEMENT. The"present crisis of affairs in China has awakened in the public mind a deep and powerful feeling of enquiry towards this singular and secluded people. The particular object with which the following pages are so im- mediately associated, proving beyond all other means, a useful and pleasing medium of conveying the information sought for; and the copious remarks contained in former Catalogues of the Chinese Collec- tion having been so favorably received by the public, (of which, upwards of 65,000 copies have been sold,) the author has been induced to increase the size of the present volume by the addition of much original matter, together with information obtained by an abridgement of the latest and best authorities. The object desired in the present publication is to present to the reader, and the visitor of the Collection, the greatest amount of know- ledge in the smallest possible space. WILLIAM B. LANGDON. Chinese Collection, Hyde Park Corner, Dec. 2nd, 1842. ILLUSTRATIONS. No. page. 1 Taou Kwang, the Emperor of China. 2 Chinese Temple and Colossal Buddha Idols ,....,... 23 3 Mandarins paying an official visit to a superior ...%* 33 4 A soldier exercising with a double sword 43 5 A party of Literati 46 6 A Group of Chinese Ladies 64 7 A Chinese Beau paying court 70 8 A Fortune Teller 79 9 Fighting Crickets 83 10 Itinerant Shoemaker and Blacksmith - 86 11 Incense vessel and stand 117 12 Antique Vase from Nankin , 119 13 Chinese Boats , 124 14 A Silk Mercer's and China-Ware Shop 131 15 State Chair 143 16 A Carpenter 161 17 Chinese Lantern 189 18 A Writer of Proverbs 194 '19 Hatching Duck Eggs by artificial heat 201 20 A Calenderer of Cotton Goods 205 21 Ornamental Furniture 221 22 Bridge at Honan 240 23 Furniture of a Chinese Bed Room 241 24 The Great Wall of China.. .245 CONTENTS, PAGE 26. Introduction General view of the Interior of the Saloon Superb Chinese Screen- Chinese Temple and Colossal Buddha Idols, with incense vessels, furniture, offer- ings, &c. The Buddhist's creed their hell and torments described. The God Fuh, his birth, creed, and death. The paradise of Fiih described Kwan-yin, the goddess of mercy. Teen-hwa Shin-moo, the sacred mother. Tae-shin, the Chinese Pluto. The Priests of Fiih their mode of worship. Debtor and creditor account in religion. PAGE 33. Mandarin of the first class and his Secretary. Mandarin of the second class. Mandarin of the sixth class. Two massive arm chairs, covered with crimson drapery, richly embroidered. Square table, handsomely carved, with marble top. Specimens of crimson drapery, elegantly embroidered, hanging in front of the table. Cap stands and various ornamental articles. Chinese maxims on the wall. A mandarin of distinction giving audience to inferiors. Ceremonies ob- serveddresses described distinctive ball on the cap regulated by rank. Mili- tary officers their insignia of office Nobility of China hereditary and official. The nine ranks. Titles sometimes purchased. Persons eligible to office in China. Parental character of the Government. " The book of Sacred instruction." Authority of parents over their children. Disobedience of children recognized by the laws of China. PAGE 37. Priest of Fiih or Buddha, in full Canonicals. Priest of the Taou sect, in full dress, Gentleman in mourning apparel. Servant of the above, also in mourning 1 dress. Chinese soldier with matchlock. Archer of the Imperial Armyofth.fr CONTENTS. Tartar Tribe. Circular Chinese shield, made of rattan. Various military weapons on the wall. The Taou, or rational religion Laou-keun-tsze, the Epicurus of China his tenets. Doctors of reason. Confucius the state of religion. Tem- ples dedicated to him sacrifices offered to his memory. " The'four Books" The three religions of China. Idolatry in China compared with that of India. Curious account of Our Saviour taken from Chinese history Mourning apparel and customs observed. Chinese soldier arms " The army of Heaven" its numbers the pay and allowance of the soldiery punishment of military officers. Tartar archer his equipments archery costume, and its faults. PAGE 46. Three Literary gentlemen in summer costume. Servant handing a book. Mandarin of the fourth class. Servant. A pair of Chinese book-cases. Silk scrolls on the wall. A Chinese translation of jEsop's fables. Tobacco and mode of taking snuff. Library and book- case. Education in China the sciences ancient sys- tem of instruction. Examination of students at Pekin distinction conferred on talent instruction, chiefly political. Authors their numerous works. Chinese poetry, written 3,000 years ago. Interesting Chinese tale, illustrative of the principles of mutual friendship and fidelity. Absence of arms in civilians. PAGE 64. Three Chinese ladies of rank. Two female domestics. Mother and boy of the middle class. Daughter of the above. Chinese table handsomely carved, gilt, and painted. Specimen of citron, or finger fruit. (Citrus Sacodactylus.) Superbly embroidered silk screen. Lanterns suspended from the ceiling. Becoming dress of the Chinese females. The " Golden water lilies.'' Characteristic employment The use of tea, and mode of making. Low estimation of females in China. Female infanticide. Standard of beauty among the Chinese fair. The origin of the practice of compressing the feet. Chinese courtship. Distinctive marks between married and single women. Accomplishment of the higher circles. PAGE 73. Tragedian in splendid costume. Two juvenile actors, to perform the part of female characters. Chinese juggler. Splendidly embroidered Parasol used on state oc- casions. Magnificent specimen of embroidered tapestry, and numerous specimens CONTENTS. Xi of theatricafcaps on the wall. Costume of the Chinese stage. Theatrical exhi- bitions. Popular works "of the Chinese drama. Females excluded from the stage. want of scenery. Juggling. Fortune-tellers. Public holidays. Chinese New Year's day. Rites described. Feast of Lanterns. Ceremony of " Meeting Spring" described. Agricultural feasts. Dragon boats. Gaming. Fighting crickets. Kite-flying. Amusements of the Emperor and court on the ice, at Pekin. Inactive habits of the Chinese. PAGE 86. Itinerant barber at his avocation, with his whole apparatus their numbers. Shampooing. Itinerant shoemaker, at his work, with work-bench, basket, tools, lamp, &c. Travelling blacksmith, with anvil, furnace, bellows, &c. Chinese boatwoman, carrying a child on her back in the usual mode. Another boat- woman, with pipe, mother of the above. Several specimens of bamboo hats and rush . coats on the wall, worn by the lower classes in rainy weather. Specimens of ploughs, harrows, axes, hoes, rakes, forks, shovels, spades, flails, mattocks, &c. &c. implements for the most part, simple and rude, chiefly of wood, merely shod with iron. Fishing nets, made of a peculiar kind of hemp, fishing scoops. Chinese mode of repairing broken cast iron vessels. Cylindrical bellows. Prevention of drowning in infants. Bamboo its uses. Rush garments of the poor. Agriculture extreme economy of the soil. Shin-nung " the divine husbandman" The Emperor is the patron of agriculture. Dearth of 1832 the Emperor's prayer on that occasion. Rice its cultivation and remission of duties on shipping laden with grain. The plough sometimes drawn by men. The Buffalo used in farming, Scarcity of pasture. Little flesh eaten. Pastoral habits of the Tartars, Fishermen, &c. PAGE 99. A Chinese gentleman in a sedan, borne by two servants. Servant in attendance with lantern, &c. Narrow limits of the streets in Canton. Wheel carriages seldom used. The number of Sedan bearers restricted to the rank of the occupier. The use of the sedan denied to foreigners. Etiquette observed in formal visits. A complimentary or veledictory card its dimensions indicative of its purport. Xll CONTENTS. PAGE 101. An interior apartment in a Chinese Pavilion. Mode of paying and receiving visits. Furniture. Embroidered lanterns. Large Porcelain jars Singular carved oval door-way. Chinese salutation. Ceremony of the Ko-tow. Favoi-able testimony to the character of the Chinese. Description of a Chinese dinner party. Gastronomic taste of the natives. Tsew-hing, or hot wine. Tea indispensable on all occasions. Similarity of features in the Chinese. The origin of the imposition of the cue by the Tartar Emperors. Phrenology. PAGE 109. Lacquered ware of China. Ancient mirror used prior to the introduction of glass. Singular property of Cabinet from Soo-chow. Hand furnaces. No gloves worn in China. Compass and sun dial. Division of time by the Chinese. No clocks of their own manufacture. Model of a Chinese coffin, and description of it. Singular notion respecting its possession. " The Eternal Mansion" Swan-pan, or calculating board, description of. Model of a Chinese bridge, constructed as a footway. PAGE 116. Miscellaneous articles. Distorted roots of trees. The love of the Chinese for the grotesque. Mythological emblem of the Dragon and the moon. Cause of eclipse of that luminary. Watchman's rattle. Splendid cameo, presented by Howqua. Ingenious wooden bellows construction described. Specimens of ancient and modern Porcelain. Three figures emblematical of the three felicities. The supposed property of ancient vases. Flower jars in the form of the Pe-tsae. PAGE 120. Ancient and modern Porcelain. Porcelain landmarks, ancient use of Porcelain Tower at Nankin described. Grotesque porcelain vase, (336.) Account of the origin of porcelain manufacture in China. Division of labour. Encouragement of the art by the Emperors discontinued. Origin of its name. CONTEN 7 TS. PAGE 124. Chinese boats. The " Ta," or pagoda, near Whampoa. A Chinese " Grand Chop," or port clearance. A San -pan described. River population, a distinct race. Singular form of marriage among these people. Wheel carriages little used. Revenue cutters. Immense variety of boats used their skilful man- agement. Ancient rite performed on their rivers. Government grain vessels their numbers. " The Red Declaration, account of. Imperial Edict for the protection of shipwrecked foreigners. Pagodas of China. PAGE 129. Chinese summer residences. A domestic shrine, with gilt idols. Tablets on the wall. Dwellings of the Chinese described their resemblance to the remains of Roman habitations at Pompeii. A china-ware shop as seen in Canton, completely furnished. PAGE 131. A silk mercer's establishment the proprietor behind the counter making calculations on his counting board. Clerk entering goods. Purchasers in front of the counter, examining a piece of black silk. A Chinese gentleman smoking. A servant preparing breakfast. Another servant looking through the screen or summer door. Circular table, with breakfast furniture. A blind beggar at the door asking alms. Description of a mercantile establishment in China. Early habits of the Chinese. Their talents as business men. Banking. Pawnbrokers. Sycee silver. Silver mines. Food. Singular taste. Vegetables. Ex- peditious cooking. Public ordinaries. Cheap dinners. Bakers and pastry- cooks. Distilled spirits. Beverages always warm. Tea, its general use, and immense consumption. PAGE 137. A large flower boat. Bridge at Fa-tee. Double-handed swords. Tobacco and opium pipes. Sporting implements, &c. Model of a machine for raising water. Opium Smoking. Memorial to the Emperor for its abolishment. Bridge building. Chinese Gunpowder. Government monopoly of military stores. Lob Creek pagoda. Chinese bricks. Water wheel. Contrivance for irrigating lands. XIV CONTENTS. PAGE 142. A model of a Chinese war -junk in ivory. A pair of state chairs, footstools, &c. Superbly painted and gilt lanterns. Junks from what derived, and description of Chinese ornithology. A superbly embroidered lantern, of large dimensions. The dragon an emblem of royalty. Fans, their general use. Chinese cannon, taken at Chusan, descrip- tion of PAGE 145. Ornithology continued. Mandarin duck, remarkable anecdote of. Application of the word " Mandarin." Ornithology continued. The classification of birds by Chinese authors. Specimens of Conch ology from the Chinese seas. Silverware. Enamel carvings in ivory. Wine its early introduction into China. Fabulus unicorn. Ancient " Cup of Alliance." Spherical ivory ball their test of truth. PAGE 150. Numerous articles of vertu. Wine cups. Mode of drinking health. The eighteen disciples of Buddha. The national seal. Kangs, their use, and introduction by the Tartars. Numerous small articles of fine porcelain. Tea pots of singular construction. Fine teas in China, and high prices given. General use of earthenware vessels. Articles of vertu. Ancient and modern coins of China. Spells and Talismans. Credulity of the Common people. PAGE 156. Small articles of fine porcelain continued. Specimens of silk, cotton and grass-cloth manufacture for domestic use. Musical instruments their construction, and imperfect knowledge of the science. Tools, their general dissimilarity to European. Numerous specimens of the finny tribe. Cutlery, castings, &C. CONTENTS. XV Chinese books, c. Process of Stereotyping. No printing presses in China. Mode of Printing. Mistaken notion of their punishments. An Imperial author, Yen. The " Le-ke," or Book of Rites and Ceremonies. PAGE .160. The process of dwarfing fruit trees described. Edible bird's nests. Fruits. To- bacco. Rice used medicinally. Tea used as a circulating medium in Tartary. Paper made of the bamboo its manufacture. " The four precious imple- ments" of a Chinese scholar. Card of invitation. Importance of fine writing. Congratulatory letter. Chinese Pharmacology. Low state of medical science. Vaccination. Summary punishment of Empirics. Their imperfect knowledge of Anatomy. PAGE 174. Summer and winter caps, and shoes of various kinds. Numerous small porcelain articles described. Articles of vertu. " Chop sticks." Superstitious belief in charms. Imperial purses. The ribands of the monarch. General use of betel nut as a masticatory mode of preparation. Tobacco extensively used. Jade stone. Brushes, novel make of. Chinese playing cards. Origin of the word Coolie. Fine carving, specimen of. Ancient bronze idols. Joo-ee, or sceptre of Jade stone- its value and use described. PAGE 185. Ornithology continued. The crane, an emblem of longevity. The knowledge of Zoo- logy by the Chinese, very limited. Ornamental candles. The manufacture of tinsel figures, &c. for religious rites.- Embroidery principally performed by men. Few woollen manufactures. Ornithology continued. Model of Pagoda, &c. Numerous specimens of insects and butterflies. Various specimens of the finny tribe from the waters of China. XVI CONTENTS. PAGE 189. Chinese lanterns their construction and national partiality. Lamp oil in common use. The maxims of the Chinese sages. Confucius highly venerated. Mencius. Ancient mode of writing. The Aphorisms of the Chinese philosophers, compared with the Proverbs of Solomon. Paintings. General Remarks on the Fine Arts. Black Tea culture. The Bohea hills the name whence derived. Hatching silk worms, and process of rearing management described. The high priest of Buddha. PAGE 201. Imperial canal its construction and extent. Sluices. Absence of locks. Paintings on rice paper. Duck boats, and management of water fowls. Rice paper, how prepared. Native maps. Geography not regarded by the Chinese. Des- cription of the City of Canton. Tradesmen and mechanics. Population of Can- ton. Vigilance of the police. Prison discipline. Execution of criminals. The Feast of Lanterns annually observed. Lanterns of singular devices. Fire works. PAGE 208. Taou-kwang " Reason's glory," his character, and person. The succession to the throne at the disposal of the monarch. Incident in the reign of Kea-king. Government despatches. No public post in China. Conveyance of letters by private carriers. Colours indicative of rank, virtue, feelings, &c. Golden Island. Yang-tsze Keang, the " Son of the Sea." The largest river in China. The Hwang-ho. PAGE 212. The " Dragon's seat." The preservation of animal life regarded by the Buddhist sect. Tartar warrior and lady. Whampoa Reach and village. Public granaries. Liberal policy of the government in times of scarcity. Inundation of lands. Account of the deluge. Yu, the Chinese Noah. Funeral procession. Mourning. Ceremony of " buying water." Interment. Superstitious feeling as regards death. Living persons formerly interred with the deceased. The tombs of the Chinese Sacrificial prayer offered at the tomb of an ancestor. CONTENTS. XV11 PAGE 220. Ficus Religiosa, drawings on its leaves. Chinese floriculture. Consoo-house. Narrative of the French ship Navigateur. The empress a patroness of silk weaving. The temple at Honan described. Priests at worship .The legend of " the temple of a thousand autums." Singular growth of the citron. General remarks on the growth and cultivation of the tea plant. Viceroy of Canton and retinue. Typhoons, and thunder storms. Superstitious notions entertained of death by lightning. PAGE 235. Marriage, the ceremony described. The seven grounds of divorce. Superstitions as regards lucky days for the ceremony. Concubines. Advertising for husbands. Sons are esteemed more than daughters. The Bocca Tigris. Chinese fort. Chinese furniture. Bedsteads. Great Wall of China described. A Tartar General and suite. Village of Honan. River life in China. The Fa-tee gar- dens. Pekin. The nine gates of the city. Artificial lakes. Golden carp. Macao described. Toleration of the Portuguese. Lintin. Portrait of a cele- brated Chinese beauty. Money- brokers in Canton. Money of the Chinese. Ancient circulating medium. Paper money. Spanish dollars preferred. Leases. " Shoe-money," singular custom of. PAGE 249. The Hall of Audience at Pekin described. The Emperor of China borne by sixteen officers. Annual military review. Soldiers allowed to pursue some other occu- pation. Grotesque shields. Theatrical representation by moonlight. Windows. Glass seldom used. Topographical history of the City of Canton. Names by which Canton was known, upwards of 4000 years since. Tsin-che the first uni- versal monarch. Ancient records and books burnt. Ancient Barbarous customs, Ancient funeral rites. Europeans visit China. PAGE 255. General Remarks on the Government and People of China. Patriarchal type. Abso- lute power of the Emperor. " The (en thousand years." The attributes of the B XV111 CONTENTS. Emperor he is worshipped as a God. Imperial road from Pekin into Tartary. August dread of the monarch. The Chinese cabinet. Regulation respecting public appointments. Responsibility of officers. Office not hereditary. Heredi- tary rank little esteemed. -The Penal Code of China. Punishment of the Chi- nese. The Punishment of Treason. The traitor's whole family suffer death. The law of debtor and creditor. The Chinese estimation of their own country. High antiquity of their annals. Stability of the government. Instructions of the people. The sixteen sacred institutes of Kang-he. Population of the Em- pire. Census. The Mun-pae. The three inventions attributed to the Chinese, Foreign intercourse with China, &c. &c. &c. INTRODUCTION. ' AT no period in the history of the world, has the attention of civilized nations been so fully directed towards China, its early history, and modern position, as at the present moment. The single fact, that that nation comprises within its limits, a popu- lation of three hundred and sixty millions of human beings, and that a struggle has for some time past been in progress between Great Britain and the Celestial Empire ; a struggle too, which may involve the mightiest results, both as regards commerce and Christianity, is of itself sufficient to awaken the deepest degree of interest in the mind, as well of the philanthropist, as the philosopher. These " latter days," as they are sometimes called, are in the prophetic view of many, destined to be marked by events of most momentous importance : events calculated no little to facilitate the onward and upward march of civilization, to penetrate with the light of knowledge and science, the darkest portions of the earth, to soften the roughness of the savage, and subdue, into something like Christianity, the millions and tens of millions of human beings, who have yet to experience the beneficent influences of a religion, that has for its handmaidens, Faith, Hope, and Charity. With these views, and the long train of eagle imaginings that are likely to be kindled in the san- guine and far-seeing mind, by anticipations of what may be, prompted in some sense by what has already taken place, the aspect and destinies of B 2 XX INTRODUCTION. China are calculated to excite the most attentive and profound con- sideration. It is a wonder, indeed, that a people so multitudinous, and an empire so vast, should for many ages, and amid the numerous vicissi- tudes and conflicts that have prostrated thrones, revolutionized nations, and trodden, as it were, kingdoms into the dust ; have experienced but little change, comparatively speaking, and existed from century to century, with scarcely a phases observable upon its general and national characteristics and surface. But, we think we hear some devoted missionary to the great cause of religious liberty and human happiness, exclaim, that the doors of a new empire are about to be opened ! A living light is about to flash among the benighted millions, and the symbols and banners of the only true God, are about to be planted in a soil and among a people, who are, in many respects, prepared for the reception of the sublime truths of the gospel. A new morning seems to break upon the religious world a new triumph is about to be hymned among the cherubs and seraphs in the brighter region above us another victory is to be achieved by the cross of Calvary an empire, vast and wonderful, and hitherto barred from the general diffusion of missionary knowledge, is about to be thrown open to all who are willing to take the bible in their hands, and engage in the delightful work of winning then* fellow- creatures to the true source of both temporal and eternal happiness. These to some may appear wild expectations. But all, aye, all, may be fully and speedily realized. In any event, however, the people of China, their Government, morals, manners, habits, customs, tastes and characteristics, are, at the present moment, worthy of especial study. Hitherto, these have been measurably covered as with a veil ; the inner traits of the nation, the minute peculiarities, the fashionable boudoir, the literary coterie, and the do- mestic temples of this numerous people, have been hidden from the eyes INTRODUCTION. of European and American curiosity and scrutiny. True, we have had valuable books from such pens as the Abbe du Halde, Lord Macartney, the editor of Lord Amherst's Embassy, Davis, Morrison, Bridgman, Gutzlaff, and many other writers. To these, the literary and enquiring - world are much indebted. But the authors referred to, have for the most part given the grand features of the empire, the lofty objects, the leading traits ; while it remained for an American gentleman, Mr. Nathan Dunn, of Philadelphia, to enter more minutely into the costume, the manners, habits, science, arts, trades, agriculture, and genius, of this wonderful people. The author of this hasty introduction, speaks from many years personal knowledge of Mr. Dunn, in China, and in the United States. He was intimately acquainted with him in both countries, as an extensive and successful merchant, and knew that while he resided in China, for a period of twelve years, his opportunities for collecting every information were indeed extraordinary, and that they were abundantly improved by patient research, indefatigable industry, tact, courtesy, and a degree of popularity amongst the Chinese, never surpassed in the history of any foreigner. He was assisted moreover, in his commendable labors, by Houqua, Tingqua, and other Hong merchants of considerable note ; and who in this particular, seemed to rise above the prejudices of their countrymen, and to take delight in imparting correct information. The design at first, was merely to collect a few rare specimens for his own gratification ; but the appetite grew with what it fed upon, and thus we may, without exaggeration, describe the result as the " Chinese World in Miniature." We feel satisfied that the expectations of those who may feel a desire to examine this collection, to investigate its wonders, and thus in some sense, analyze the mental and moral qualities of the Chinese, to gather some knowledge of their idols, their temples, their pagodas, their bridges, their arts, their sciences, their manufactures, their XXli INTRODUCTION. tastes, their fancies, their parlours, their drawing rooms, their clothes, their finery, their ornaments, their weapons of war, their vessels, their dwellings, and the thousand et ceteras, which make up their moving and living world, will not be disappointed. One, indeed, is astonished at the vast materials, the thousands of objects, which by years of patient labor and unwearied effort, the enterpriziag proprietor of this exhibition has collected. The mere catalogue, as will be seen by the extent of this volume, forms quite a study of itself. And yet, to those who really love to ponder on the results of ages of ingenuity and habit, especially among an exclusive people like the Chinese, this brief outline will afford but an imperfect idea of the mass of materials, the variety of specimens, the beauty, rarity, novelty, and extreme sin- gularity, that are combined in this vast magazine of curiosities and wonders. A single article will illustrate whole pages of written descrip- tion. The visitor appears to have the living Chinese in the images i before him, and with a little imagination, to be moving and living among them. An hour passed with such curiosities, will afford even to the youthful and careless of enquiry, a more definite and permanent idea of these Tartar governed millions, than volumes of ordinary details. The eye and the mind are both enlightened at one and the same moment ; and thus, as it frequently happens, an individual to whom it would be im- possible to convey a notion of a certain machine or piece of fancy work, by a written description, has a full and perfect impression of the entire object at a single glance. As a means of education, this enterprize is invaluable. It teaches by things rather than words. The images are visible and tangible, and, therefore, cannot be easily misunderstood. What immense labor for example, and what intricate details would be necessary to give an individual, who had never seen such an invention, a correct idea of a ship in full sail. Yet, present the object to the eye, and a look would at INTRODUCTION. XXlli once suffice to elicit admiration, and impart a more complete general knowledge, than page upon page of the most minute and elaborate com- position. So with this collection. Here, we have not one object, but thousands ; not a single production, but an empire with all its variety of light and shade, its experience, its mind, and the results of both, for four thousand years. Writers of the highest character have been con- sulted, in preparing this volume. It is designed as a sort of mute guide ; and as the observer passes from scene to scene, the interest may be varied from the eye to the mind, by turning from the object before him, to the history or description of that object. ! A studious effort has been made to narrate nothing but facts, and thus to impart correct information. All fiction and romance have been carefully avoided ; and what is stated, has in no instance been committed to these pages, unless on competent authority. At Philadelphia, the collection was visited by hundreds of thousands, and in every instance, it is believed, with entire satisfaction. Many persons passed hours, nay, whole days hi the room, and those who visited the collection most frequently, seemed more delighted with every new return. The proprietor has been induced to transport it to Eng- land, at the suggestion of many of the most influential, scientific, and learned persons of the British metropolis and kingdom. He naturally feels a deep anxiety for the favorable verdict of the intelligent and dis- cerning upon his labors. And although by no means solicitous for notoriety, or that noisy fame which so frequently accompanies mere excitement and clamour, he would be false to himself and to human nature, should he prove indifferent to the kindly expressions of that valuable portion of society, who seek to make their fellow- creatures better, wiser, and happier. He has devoted the flower of his life to this collection, and has never hesitated at expense. His effort in England has been, to render, not only the collection, but the saloon hi which it is XXIV INTRODUCTION. exhibited, worthy of the visits of the respectable of all classes. For this purpose, he has built a spacious ejlifice, and endeavored to make it as suitable and commodious as possible. But we must draw our hasty preface.to a close. The details which follow, enumerate and furnish out- lines of the leading objects of curiosity, taste and skill hi the Chinese world. As we remarked at the commencement, this wonderful people have latterly excited more attention, especially among European nations, than at any other period of their national existence. It may be, that a new and a nobler destiny awaits them ; that light, knowledge, and Christian civilization, and a more liberal communion with the families of man in other portions of the earth, are about to form an epoch in then* career. If so, who may foretel the result ? Who may predict what another century will accomplish ? The imagination pauses at the thought, and while we contemplate the wonders of steam, and the many other im- provements, discoveries, and appliances of modern science, we are almost tempted to doubt the impossibility of any change in the progress of nations. But to the details of the collection. We conclude this intro- duction with a few remarks on Chinese history, as an appropriate preli- minary to a study of " matters and things " in the Celestial Empire. The Chinese claim a national existence, coeval with the most remote antiquity. Much that is recorded in then- annals, however, is admitted even by their own historians, to be doubtful ; while the authors of every other nation who have written upon the subject, pronounce the earliest so-called history of China, as absolutely fabulous. Good authorities name Fuh-he, who flourished about 2247 years before Christ, as the first Emperor. Yaou, a virtuous sovereign, some centuries after, reigned 102 years. The empire then floated down the stream of time without any extraordinary event or national convulsion, while the morals of the people were greatly improved, by the precepts and writings of their great INTRODUCTION. XXV philosopher, Confucius, who was born 550 years B.C. In the twelfth century of the Christian era, the Chinese used a paper currency, founded on Government security, being the earliest record we have of paper money. It has, however, been long discontinued, and its place supplied " by the present metal coin, previously to which the shell of the tortoise and pearl oyster were used as a circulating medium in exchange for com- modities, till about 200 years B.C., when the tseen above alluded to, was introduced, a description of which will be found in the following pages. A. D. 1246, Marco Polo, a Venetian, visited China, and shortly after, his brother joined him. They were received with favor by the Imperial Sovereigns. Catholic, and particularly Jesuit missionaries, were after- wards permitted to reside in China for several ages ; but were at length expelled, on the pretext, real or assumed, that they interfered with the Government. In the thirteenth century, China was invaded by Ghengis Khan, who put millions to the sword ; and the nation finally submitted to the Mongul Tartar sovereigns, A.D. 1280. In 1368, however, the Tartars were driven out, and a native dynasty continued until 1644. In that year, the Manchoo Tartars invaded the empire, and placed their chief upon the throne, and the present monarch, Taou Kwang, is de- scended from that successful warrior. The Portuguese were the first European traders to China ; and they were soon followed by the British, French, American and other nations. DESCRIPTIVE CATALOGUE OF THE COLLECTION, GENERAL VIEW OF THE INTERIOR OF THE SALOON. The Chinese Collection is situated in St. George's Place, Hyde Park Corner. The exterior of the entrance to the building is in the style of Chinese Architecture, taken from a model of a summer house now in the collection. The apartment occupied by the collection is 225 feet in length by 50 in width, with lofty ceilings, supported by numerous pillars. On passing through the vestibule, the visitor finds himself, as it were, transported to a new world. It is China in miniature. The view is imposing in the highest degree. The rich screen- work, elaborately carved and gilt, at either end of the saloon, the many- shaped and varied- colored lanterns suspended throughout the entire ceiling ; the native paintings which cover the walls ; the Chinese maxims adorning the columns and entabla- tures ; the embroidered silks, gay with a hundred colours, and tastefully displayed above the cases containing the figures, and the multitude of Note. The visitor is requested to commence with the screen at the entrance, and then take the large wall cases on the right hand in the order in which they are num- bered, commencing with the temple. The paintings will be subsequently noticed by themselves. 28 smaller cases crowded with rare and interesting objects, form a tout ensemble, possessing a beauty entirely its own, and which must be seen before it can be realised. SUPERB CHINESE SCREEN AT THE UPPER END OF THE SALOON. This part of the saloon is almost entirely occupied with a rare and admi- rable specimen of Chinese screen- work. It is of ample dimensions, and is richly and tastefully gilded ; the portion of the wood-work not covered with gold is painted of delicate green ; and the silk inserted in the panels is as gay as it can be rendered by a profusion of exquisitely executed paintings of the most delicate and magnificent of eastern flowers . The whole view is redolent of the spirit and beauty of spring. The drawings and colouring of the flowers are admirable, and show the perfection which has been attained in these branches of their art by Chinese painters. Besides the floral delineation, there is also a row of silk panels, if we may be allowed the expression, exhibiting views of naval architecture, both curious and instructive. The whole is surmounted by a richly carved and gilt fret- work of exquisite beauty and design. CHINESE TEMPLE AND IDOLS, WITH INCENSE VESSELS, TEMPLE, FURNITURE, OFFERINGS, &C. The three colossal figures in this section of a religious temple are the triad of Buddha San Paou Fuh " The three precious Buddhas," " The past, present, and to come." At the right hand is seated, Kwo-keu Fuh the first of the triad, whose reign is already past. In the centre is Heen-tsae-Fuh that person of Buddha, who now reigns over the world ; and at the left hand, We-lae-Fuh, whose reign is not yet come. 29 These figures are eleven feet in height, and are representations of the divinities in the celebrated Honan " Jos-house."* Upon a carved and gilt tablet, in front of the temple, is inscribed the characters Tae Hung Paou Teen, i. e. " THE GREAT, POWERFUL, PRE- CIOUS PALACE." The attributes of Buddha are infinite, and he is worshipped in many persons ; being sometimes male and sometimes female. The principal religion of China is Buddhism or Boodhism, which also prevails over Birmah, Siam, Ceylon, Japan, and Cochin-China. It is stated by Ward, that Boodh, the founder of this religion, is described in Burmese books to have been a son of the king of Benares, that he flourished about 600 years B. C., and that he had, in various ages, ten incarnations. The Boodhists do not believe in a First Cause ; they think matter eternal ; that every portion of animated existence has its own rise, tendency, and destiny, in itself-, that the condition of creatures on earth is regulated by works of merit and demerit ; that works of merit raise us to happiness and the world to prosperity ; while those of vice and demerit degenerate the world, until the universe itself is dissolved. They suppose a superior deity, raised to that rank by his merit ; but he is not Governor of the world. To the present period they assign five deities, four of whom have already appeared, the last being Gandama or Boodh, whose pre-eminence continues 5000 years, 2384 of which are gone by. At the end of his 5000 years, another saint will obtain the supremacy. Six hundred millions of human souls are said to be canonized with each Deity, but Boodh took only 24,000 of his company to heaven with him. The lowest estate is hell the next, souls in the forms of brutes ; and both these are states of punishment. The state above is probationary that of MAN ; and still above degrees of honour and happiness, up to deities, and demi-gods to which man, if found worthy, ascends ; or, on the contrary, goes into the lower states of punishment. The Boodhists believe there are four superior heavens ; below these, twelve other heavens, with six other inferior heavens. After these comes the Earth ; * Jos is a Chinese corruption of the Portuguese word " Deos," and is by many persons supposed to be a Chinese word for " God or Spirit." 30 then the world of snakes ; then thirty-two chief hells, and one hundred and twenty hells of lesser torment. The hell of the Chinese Buddhists may be described from a translation, made by the late Doctor Morrison, of the explanatory letter-press on ten large wood cuts, which are exhi- bited on particular occasions in the temples, and copies of which have been mistaken sometimes in Europe for the criminal punishments of China, giving rise to unfounded notions of the cruelty of penal jurisdic- tion in that country. " Prior to then* final condemnation, the souls are exposed to judgment in the courts of the Shih-mlng-wang, " the ten kings of darkness :" the proceedings in these courts are represented exactly after the manner of the Chinese judicial trials, with the difference in the punishments, which, in these pictures of the infernal regions, are of course sufficiently ap- palling. In one view is seen the judge with his attendants and officers of the court, to whom the merciful goddess Kwan-yin appears, in order to save from punishment a soul that is condemned to be pounded in a mortar. Other punishments consist of sawing asunder, tying to a red- hot pillar of brass, &c. Liars have their tongues cut out ; thieves and robbers are cast upon a hill of knives, and so on. After the trials are over, the more eminently good ascend to paradise ; the middling class return to earth in other bodies, to enjoy riches and honors ; while the wicked are tormented in hell, or transformed into various animals, whose dispositions and habits they imitated during their past lives. The Buddhists believe that persons who obtain a knowledge of things past, present, and to come, have the power of rendering themselves invisible, and are ABSORBED into the Deity. The primary motive for doing good and worshiping Buddha, is the hope of obtaining absorption into the nature of the god, and being freed from transmigrations. No difference exists between the highest class of votaries and Buddha, because eventually they become Buddhas. Those who perform works of merit become great among men, and are received into some of the heavens, in all of which the enjoyments are sensual. But, those who do evil, go into a hell proportioned to their crimes. They believe that at the end of a " Kulpu," a length of time 31 too great for human calculation the universe will be destroyed. Five commands are delivered to common Buddhists, not to destroy animal life ; to avoid theft, adultery, falsehood, and the use of spirituous liquors. Other commands, restraining dress, luxury, &c., are given to the higher classes. They all consider their adoration as paid to a being or beings of exalted merit not to a Creator. The fraternity of priests of this religious body, usually called Ho-shang, " Harmony and elevation," are a wandering race, partially supported by alms ; and by producing a certificate, called Taou-tee, are entitled to three days provision at every temple they go to. They worship daily in the temples, and are forbidden to marry. Many of the Chinese consider the Grand Lama, as the highest priest on earth. This pontifex maximus resides in Thibet, and the Tartar population of China pay him homage. Buddhism, though sometimes patronised by the Emperor of China, and supported by large and numerous monasteries, is nevertheless but little esteemed by men of letters. The God " Fun," so much revered in China, as the founder of a religion introduced from India into the empire, in the first century of the Christian era, was miraculously born in Cashmere, 1027 B. C. He was deified at thirty years of age, and his priests are called Lamas, Sang, Talapoins, or Bonzes. He died at the age of 79, declaring to his disciples, " Know then, that there is no other principle of all things, but nothing. From nothing all things have sprung, and to nothing all must return. There all our hopes must end." Such is the athe- istical philosophy and belief of Fun, whose followers recognise "the three precious ones," as the object of their supreme worship ; the past, the present, and the future; but the doctrines taught in his name are divided into exoteric and esoteric the former distinguishing actions into good and evil, with rewards and punishments after death, and recognising the five precepts or commands of Boodh, already noticed ; while the latter teach the belief that all things sprang from nothing, and to nothing all things will return ; but in so returning will be absorbed into a pure essence, and become a part of the Deity. 32 The paradise of Fiih includes those circumstances of sensual indul- gence which the founders of most false religions have promised to their votaries ; but unlike the elysium of Mahomet, no houries are to be supplied to the saints of Buddhism, for even the women that are admitted there must first change then* sex. " The bodies of saints reproduced from the lotus* are pure and fragrant, their countenances fair and well- formed, their hearts full of wisdom, and without vexation. They dress not, and yet are not cold ; they dress, and yet are not made hot. They eat not, and yet are not hungry ; they eat, and yet are not satisfied. They are without pain, irritation, and sickness, and they become not old. They behold the lotus flowers and trees of gems delightfully waving, like the motion of a vast sheet of embroidered silk. On looking upwards, they see the firmament full of the To-lo flowers, falling in beautiful con- fusion like ram. The felicity of that kingdom may justly be called superlative, and the age of its inhabitants is without measure. This is the place called the Paradise of the West." The next principal divinity to the triad before alluded to is Chin-te, a goddess represented with numerous arms, indicative of her power to save. The third, Kwan-yin, a merciful goddess, much spoken of, and fre- quently represented. This goddess is highly honored, and is one of the most important divinities hi the Buddhist mythology. The fourth, T'een-hwa Shin-moo, the sacred mother who superintends children afflicted with the small pox. The fifth, Hwuy-fiih Foo-jin, the patroness of childless women, and worshipped by them. Always represented with a child in her arms. The sixth, Tae-shin, the god of wealth, together with other feigned deities, presiding over individual, local, and national interests to the number of many thousands. The priests live in monasteries connected with the temples of Fiih, practise celibacy, fast, pray for the souls of the dead, use holy water, worship relics, and pray in a strange tongue. In saying their prayers, or repeating passages from sacred books, they count the " Soo choo," which is the name of the beads worn by these * The lotus is a favorite type of creative power, and representations of it perpetually occur in connexion with Buddhism. 33 priests, and of which they have 108.* They consider also that the good and bad actions of men are placed to their accounts as in mer- cantile book-keeping the good on the credit, and the bad on the debtor side of the page, which is finally balanced, and the persons whose names are inscribed, admitted to happiness or consigned to punishment, accord- ing to the merits of their respective accounts current. CASE 1. No. K MANDARIN OF THE FIRST CLASS AND HIS SECRETARY. No. 2. MANDARIN OF THE SECOND CLASS. No. 3. ANOTHER MANDARIN OF THE SIXTH CLASS. TWO MASSIVE ARM-CHAIRS, COVERED WITH CRIMSON DRAPERY, RICHLY EMBROIDERED. SdUARE TABLE, HANDSOMELY CARVED, WITH MARBLE TOP. SPECIMENS OF CRIMSON DRAPERY, ELEGANTLY EMBROIDERED, HANG- ING IN FRONT OF THE TABLE. CAP STANDS AND VARIOUS ORNAMENTAL ARTICLES. CHINESE MAXIMS ON THE WALL. THE principal figures in this case are three civil Mandarins,f of the first, second and sixth grades, bearing the title "Ta jin," (" great and distinguished men,") applicable to persons of the above class. The one highest in rank is seated, with his head uncovered; the others, with their caps still on, are paying the customary respect to their superior, pre- viously to the occupancy of an adjoining chair. The former is upon the left, this being the post of honour among the Chinese. A secretary is in waiting behind the principal, with official documents in his hand. * These beads are also an ornament, used by the reigning family, and by the highest mandarins. They seem to have a reference to the 108 ceremonies mentioned in Ward's Hindoo Mythology. Vol. ii. page 260. - t The word " Mandarin," from the Portuguese, is significant with the Chinese term " K^yan," i. e, an officer of the Government, whether civil or military C 34 The two dignitaries are attired in their state robes, which are literally stiff with embroidery, a liberahproportion of which is wrought with gold thread. The greater part of the splendour of their under dresses is hidden from the eye of the visitor by the loose outward garment of dark purple satin, called by the Chinese " Paou-kwa," to divest these figures of which, would give the visitor an incorrect representation of these personages as they invariably appear upon state occasions. Each has an enormous bead necklace, extending below the waist in front, with a string of " chaou- choo," or "court beads" attached to it at the hinder part of the neck, which reaches down to the middle of the back. The caps are dome- shaped, with the lower portion turned up, and forming a broad rim, which is faced with black velvet. The top of the cap is surmounted by a globular but- ton, or ball,* from which there depends a sufficient quantity of crimson silk to cover the whole of the upper portion. The material and colour of the crowning sphere indicates the rank^of the wearer. The cap is the most ceremonial appendage among the Chinese, with the ball on its conical top ; as before remarked, it is a distinctive mark of titular rank. As on most other occasions, their customs as to covering the head are the very reverse of our own. We consider it a mark of respect to uncover the head ; with them it would be a great violation of decorum, unless among intimates, and with leave previously asked. In hot weather, when friends interchange visits, and it is more agreeable to be uncovered, the host says to his guest, " Shing Kwdn !" raise, or put off the cap, after which the scruple no longer exists. Besides the distinctive button, the removal of which by the emperor, would be to degrade the person from all rank in the state, each grade of mandarins has a characteristic badge, worn both upon the breast and the back. This is a square piece of purple silk, covered with various embroidery. Its centre is occupied with the figure of a bird, a dragon, or a tiger. The rank of the officer is designated by the kind and colour of the central figure. In the badges of the two mandarins (Nos. 1 and 2) for example, the figure in each is a bird ; but in one it is white, and in the other blue. The dress of a military officer is adorned with the figure of a tiger. It may be as well here to remark, that at the imperial court, and on all state occasions of * Called " Maou-ting." 35 pomp and ceremony, the figure of a dragon denotes the emperor, and that of a tiger, his ministers. The articles of furniture in this case are such as are usually seen in the houses of the higher classes. The wood of which the chairs and table are made, is of a hard grain resembling rose- wood. It is called by the Chinese " Muh-wang," or " King of woods," and is esteemed beyond all other trees. It is deserving of remark that with the exception of the Chinese, chairs are not used by eastern nations. On the wall are suspended a pair of silk scrolls, bearing the following appropriate maxims :_" A nation depends on faithful Ministers for its tranquillity." " Mens' sons should rest on filial piety as their particular duty." The nobility of China are of two kinds, hereditary and official. The former class is not numerous, nor greatly influential. It consists chiefly of the relations of the emperor, who are styled princes, and are bound to live within the precincts of the imperial palace. The real nobility, or aristocracy of the countiy, are the mandarins. Of these there are esti- mated to be, on the civil list of the empire, not less than fourteen thousand. The mandarins are divided into nine ranks, or pin, each of which is indi- cated by a double badge the colour of the globe on the apex of the cap, and the embroidery on the front and back of their official robes. The colours employed are red, blue, crystal, white, and gold ; and these, with certain modifications of shade, serve to distinguish what are denominated " Kew pin," i. e. " the nine ranks," into which all persons possessing any rank in China are divided. The nominal rank, and of course the distinc- tive costume, of any of the official grades, may be purchased of the emperor. The sum demanded for the distinction, is, however, propor- tionately large. Houqua, for instance, the richest of the Hong mer- chants, whose likeness we have in the collection, purchased his no- minal rank at the enormous price of 100,000 dollars, or 20,000 sterling. The present dynasty has frequently sold commissions both in the civil service and in the army, in order to supply its pecuniary wants ; which circumstance gives much dissatisfaction to those who depend on their c 2 36 learning and knowledge for promotion ; and hence this conduct is gene- rally deemed disreputable. Honours obtained by purchase, as in the above instance, formed a considerable source of revenue to the government during the reign of some emperors. Persons are selected for civil office in China, with an almost exclusive reference to then* talents and education. Strange as it may seem, there is probably no other country on the globe where cultivated talent, exer- cises its legitimate sway to an equal extent. Wealth, titular nobility, and purchased rank, have their influence, no doubt ; but, unless accom- panied by personal merit, and, above all, by education, their power is comparatively limited and feeble. The emperor chooses for his officers none but men of the highest attainments and most commanding abih'ties. It is well-known that the civil institutions of China claim to be framed and fashioned upon the exact model of a wise family government. The emperor is invariably spoken of as the " father of the nation ;" the viceroy of a province arrogates the same title in reference to his satrapy ; a mandarin is regarded as holding a similar relation to the city which he governs ; and even a military commander is the " father" of his soldiers. This idea, with its corresponding sentiments, is sedulously instilled into every subject of the empire, from the earliest dawn of intellect, 'till its powers are extinguished by death. The Book of Sacred Instructions, whose sixteen discourses are read to the people twice every moon, incul- cates the doctrine again and again. " In our general conduct," it says, " not to be orderly is to fail in filial duty ; in serving our sovereign, not to be faithful, is to fail in filial duty ; in acting as a magistrate, not to be careful, is to fail in filial duty ; in the intercourse of friends, not to be sincere, is to fail in filial duty ; in arms and in war, not to be brave, is to fail in filial duty." In fact, obedience to parents, filial piety, and duty to superiors, are placed at the head of all moral excellence. Mr. Davis observes, that fathers have virtually the power of life and death over their children ; for, even if they kill them designedly, they are 37 subject only to the chastisement of the bamboo, and a year's banish- ment; if struck by them, to no punishment at all. The penalty for striking parents, or for cursing them, is death, as among the Hebrews, (Exod. xxi.) It does not appear that this absolute power bestowed on fathers, is productive of evil ; the natural feeling being, on the whole, a sufficient security against its abuse. CASE II. No. 4. PRIEST OF FUH, OR BUDDHA, IN FULL CANONICALS. 5. PRIEST OF THE TAOU SECT, IN FULL DRESS. 6. GENTLEMEN IN COMPLETE MOURNING APPAREL. 7. SERVANT OF THE ABOVE, ALSO IN MOURNING DRESS. 8. CHINESE SOLDIER WITH MATCHLOCK. 9. ARCHER OF THE IMPERIAL ARMY OF THE TARTAR TRIBE. CIRCULAR CHINESE SHIELD, MADE OF RATTAN. VARIOUS MILITARY WEAPONS ON THE WALL. THE two sects whose ministers are here represented, are, properly speaking, the only religious sects in China. There is, indeed, a third the Confucian but its doctrines constitute a system rather of philosophy than of theology. It has no priesthood but the Emperor and his civil mandarins, no modern temples, and no regular worship. Having previously noticed the religion of Buddha, we subjoin the fol- lowing account of the Taou sect, together with the philosophy of Con- fucius. The Taou, or Rational religion, is indigenous in China. This religio-philosophic sect is numerous, and consists of the followers of the doctrines of Laou-Keun-tsze, who lived 560 B.C. The founder of this system has been called the Epicurus of China ; and, in some points, there would seem to be a resemblance between the doctrines of the Chinese sage and the Grecian philosopher. 38 He inculcated a contempt for riches and honours, and all worldly distinctions, and aimed, like Epicurus, at subduing every passion that could interfere with personal tranquillity and self -enjoyment. Ac- c ording to Mr. Davis, however, they could not even pretend to despise death, and, therefore, studied magic and alchymy, in the hope of dis- covering some elixir or other means of prolonging life. In this they failed, of course. Some of the leaders of his sect are called " Doctors of Reason," and many of their tenets and traditions are of an extremely fanciful and absurd character. Meanwhile the Confucians, or followers of Confucius, (Kung-foo-tsze,) the Chinese philosopher, who flourished about 500 B.C., teach the prac- tice of every moral virtue, and a deep veneration for God, or the King of Heaven. The worship, and the philosophy, rather than the religion of Confucius, is greatly patronised by persons of rank in China. There are 1,560 temples dedicated to him, and 62,000 pigs and rabbits annually sacrificed to his memory ; though his worship is also practised without temples or priests, or indeed any form of external worship every one adoring the Supreme Being in the way he likes best. The system of Confucius is the state religion. The emperor is Pontifex Maximus ; the mandarins form the only priesthood, and the whole body of literati are its adherents. The doctrines of the Confucians are embodied in nine classical or sacred books, called " The^Four Books," and " The Five Canonical Works." These contain a complete body of rules, first, for the govern- ment of one's self, and the regulation of social intercourse ; secondly, for the government of a family, and the education of a community ; and, thirdly, for the government of an empire and the management of its complex machinery. The sententious brevity of style that characterises these celebrated productions, renders the meaning often obscure, and has induced a mass of commentaries of formidable bulk ; but it cannot be doubted that they contain many maxims just in sentiment, wise in policy, and admirably suited to the genius of the people, maxims which have conferred merited immortality upon the memory of their author, and done more for the stability of the empire than all other causes combined. Confucius, however, avoided, almost entirely, strictly religious subjects. 39 Dr. Morrison says, that he admitted he did not understand much con- cerning the gods ; and he adds, that his most celebrated commentator, Choo-foo-tsze, affirmed that sufficient knowledge was not possessed to say positively that they existed. Thus, it will be seen, that the three religions of China are by no means uniform ; and are much blended one with the other that a species of Epicurean philosophy prevails, that atheistical doctrines are derived from Fiih, and that their idolatry is accompanied by the most debasing, absurd, and superstitious bigotry, both in precept and practice, notwithstanding the wholesome restraints and sound ethics inculcated m the writings of Confucius. And yet, on the other hand, it is but justice to admit that the Chinese, with all the faults, metaphysical difficulties, contradictions and absurdi- ties of their religions, have entirely divested their worship of the cruelties and other abominations that deform the rites of the gods of Hindostan, and add a still deeper dye to the errors of idolatry. Their mythology is perhaps quite as ridiculous as those of the Greeks and Romans, though certainly not so offensive to good morals as some parts of those systems. No Sabbath is observed by the Chinese, nor is it intimated in their divisions of time. It will, however, be interesting to the Christian world to learn that by some of the Chinese our Saviour, Ya-soo, is ranked among the number of the gods ; while all the better informed classes, consider Him as a just and perfect man. The Virgin Mary (Ma-le-ya, or Maria) being placed by them in the same class. The following very curious account of our Saviour was taken from the Chinese mythological history by the late Dr. Milne. The work in which it appears is entitled, " A complete history of Gods and Genii/* and was compiled in twenty-two thin octavo volumes by a native physi- cian, during the reign of Kang-he, at a time when many Catholics were in China : " The extreme western nations say, that at a distance of ninety- seven thousand le from China, a journey of about three years, commences the border of Se-Keang. In that country there was formerly a virgin named Ma-le-ya, In the first year of Yuen-che, in the dynasty Han, a 40 celestial god reverently announced to her, saying, " The Lord of heaven has selected thee to be his mother." Having finished his discourse, she actually conceived and afterwards bore a son. The mother, filled with joy and reverence, wrapped him in a cloth and placed him in a horse's manger. A flock of celestial gods (angels) sang and rejoiced in the void space. Forty-days after, his mother presented him to the holy teacher, and named him Ya-soo, (Jesus.) When twelve years of age, he fol- lowed his mother to worship in the holy palace. Returning home, they lost each other. After three day's search, coming into the -palace she saw Ya-soo sitting upon an honorable seat, conversing with aged and learned doctors about the works and doctrines of the Lord of Heaven. Seeing his mother he was glad, returned with her, and served her with the utmost filial reverence. When thirty years of age, he left his mother and teacher, and travelling to the country of Yu-te-a, taught men to do good. The sacred miracles which he wrought were numerous. The chief families, and those hi office in that country, being proud and wicked in the extreme, envied him for the multitude of those who joined them- selves to him, and planned to slay him. Among the twelve disciples of Ya-soo, there was a covetous one named Yu-ta-sze. Aware of the wish of the greater part of his countrymen, and seizing on a proffered gain, he led forth a multitude at night, who taking Ya-soo, bound him and carried him before A-na-sze, in the court-house of Pe-la-to. Rudely stripping off his garments, they tied him to a stone pillar, inflicting upon him upwards of 5,400 stripes, until his whole body was torn and mangled; but still he was silent, and like a lamb remonstrated not. The wicked rabble, taking a cap made of piercing thorns, pressed it for- cibly down upon his temples. They hung a vile red cloak on his body, and hypocritically did reverence to him as a long. They made a very large and heavy machine of wood, resembling the character ten, (the Chinese write ten with an upright cross) which they compelled him to bear on his shoulders. The whole way it sorely pressed him down, so that he moved and fell alternately. His hands and feet were nailed to the wood, and being thirsty, a sour and bitter drink was given him. When he died the heavens were darkened, the earth shook, the rocks, striving against each other, were broken into small pieces. He was then 41 aged thirty-three years. On the third day after his death, he again returned to life, and his body was splendid and beautiful. He appeared first to his mother, in order to remove her sorrow. Forty days after, when about to ascend to heaven, he commanded his disciples,' in all a hundred and two, to separate, and go every where under heaven to teach, and administer a holy water to wash away the sins of those who should join their sect. Having finished his commands, a flock of ancient holy ones followed him up to the celestial kingdom. Ten days after, a celestial god descended to receive his mother, who also ascended up on high. Being set above the nine orders, she became the empress of heaven and earth, and the protectress of human beings." The figure in case II, representing a mourner, is habited in coarse sackcloth, the universal mourning apparel in China. The shoes are white ; the hair and beard are permitted to grow unshaven ; and an odd species of head-gear surmounts the cranium. He is attended by a ser- vant, or " heel attendant ;" the word being derived from Kan, " the heel of the foot, which they call the root of the foot. In this person's hand is carried a mourning lantern, of which the Chinese exhibit an abun- dance in their funeral processions ; they are distinguished from all others by the presence of the emblematic white. The full period of mourning for a parent is three years, but this is commonly reduced in practice to twenty- seven months ; a shorter period is allotted for other relations. Three years must elapse after the death of a parent before a child is permitted to marry ; and a similar period is allowed as a cessa- tion from holding office. On the death of an emperor, his hundreds of millions of subjects mourn for him as children do for their parent. All officers of govern- ment take the ball and crimson silk from their caps. The active principle of filial duty and affection before spoken of, is aptly illustrated in the following idea " to sleep upon straw, with a sod for the pillow," as the Chinese are taught to do when mourning for their parents. The soldier has on a huge pair of coarse blue nankeen trousers, and a red tunic of the same, with white facings. The cap is of quilted nan- keen, with the edge turned up, and a red knot at the top. More com- 42 monly, it is either of rattan or bamboo painted, being in a conical shape, and well suited to ward off a blow. He is armed with a rude matchlock, the only kind of hand fire-arms known among the Chinese. These they consider inferior weapons to the bow and arrow. They may perhaps* be so, considering their appearance and make. We occasionally, says Mr. Davis, saw specimens of the military who had the word " yung" valour, inscribed on the breast. This might be all very well, but when the same individuals turned round and displayed the identical word inscribed on their backs, the position seemed particularly unsuitable. There is hung up on the wall a shield, constructed of rattan turned spirally round a centre, very similar in shape and appearance to our circular basket lids. Besides the matchlock and shield, a variety of weapons, offensive and defensive, are in use in China ; such as helmets, bows and arrows, cross-bows, spears, javelins, pikes, halberds, double and single swords, daggers, maces, a species of quilted armour of cloth studded with metal buttons, &c. The standing army of the Celestial Empire numbers about 700,000 men, of whom 80,000 are Tartars, the rest native Chinese, with about 18,000 military mandarins of all grades. The principal officers of con- fidence and trust are Tartars, of whom a proportion constitute the cavalry. They receive a higher rate of pay for their services than their Chinese fellow soldiers. In the selection of both, none are chosen but the healthy and robust, and a preference is given to the most sightly. The pay and allowance of the soldiery exceed the usual earnings of common people ; hence it is, that to enlist into the " Army of Heaven' 9 insures to the recruit, more of the comforts of life than he would other- wise enjoy. The arms, accoutrements, and the upper garment, are furnished by the emperor to each soldier. The pay of a Chinese horse- man is about three ounces and a third (heavier than European ounces,) of silver (three taels) with an allowance of fifteen measures or rations of rice every lunar month. A Tartar horseman receives seven ounces of silver, and twenty measures of rice for the same period. A Chinese foot soldier has one ounce and 6-10 of silver, and ten measures of rice; and a Tartar of the same rank receives two ounces of silver, and ten measures of rice every moon. In addition to the regular pay and allowance thus 43 quoted, they receive donations from the emperor, on particular occa- sions; viz., when they marry, and also at the birth of male children. At the death of their parents, they obtain " a gift of consolation;" as do their families when the soldiers themselves die. A singular feature in regard to the military officers of China must not be omitted. They are all subject to corporal punishment, and very often experience it, together with the punishment of the cangue, or moveable pillory, consisting of a heavy frame of wood, sometimes of a hundred pounds in weight, according to the heinousness of the crime, with holes for the head and hands. This parental allotment of a certain quantum of flagellation and personal exposure, is occasionally the fate of the highest officers, and must certainly be regarded as a very odd way of improving their military character. The archer represents a Tartar in the imperial army. The bow and arrow appear to have been in use from the earliest period, and are still used as weapons " in the grand army." The bow is made of elastic wood and horn combined, with a string of silk strongly twisted and wrought. The strength of Chinese bows is estimated by the weight required to bend them, varying from about eighty to a hundred pounds. The string in shooting, is held behind an agate or stone ring on the right thumb, the first joint of which is bent forward, and confined by the middle joint of the forefinger being pressed upon it. The head of the arrow is of a spear-like shape ; but others at the soldier's side are of a different construction, having a horn tube at the point, perforated with holes, which, when discharged from the bow, produce a whistling sound as they pass through the air these are for amusement only. The visitor will observe at his feet, a cross-bow of ancient make, but simple construction. The arrows used in this are short, and are dropped into the small aperture to receive them, and discharged successively with the greatest rapidity. Archery has always, from very remote times, been held in high esti- mation, and much practised by the Chinese. It is now, however, looked upon rather as an elegant accomplishment for gentlemen and military men, like fencing among some Europeans, than as a measure of defence or oifence in actual warfare, when recourse is had to fire arms 44 and swords. The bow is used in the army, on board ship, and in gym- nastic exercises. Practising archery on horseback is regarded as a high attainment, and is described with care in Chinese books treating of tactics. If numbers were the evidence of strength, China, in a military point of view, would be most formidable. Her exclusive system for so many centuries, though it has no doubt saved her much blood and treasure, has been the principal cause of her want of discipline and science in modern tactics. Courage and personal bravery are seldom found when these are wanting. Industry and cheerfulness are their characteristics ; good materials for a government. Of artillery they know next to nothing. They have no gun-carriages, their cannon being fixed immoveably in one position. When the Sylph and Am- herst, sailed up the coast, the Chinese soldiers threw up numerous mounds of earth, which they white-washed, to give them the appear- ance of tents ! The costume of the Chinese, as displayed in the figures of this Col- lection, form an interesting subject of observation. The dress of every grade of society in China is fixed by usage. Persons in the lower classes wear coarse and dark- coloured fabrics ; while those who have been more favoured in the accidents of birth and fortune, seek the grati- fication of their taste in rich and costly silks, satins, furs, broadcloths, and embroidery. There is a great variety in the dresses ; yet, the general model is not departed from, the usual articles being an under vest, drawers, a long gown or pelisse buttoning in front, stockings and shoes. The shoes are singular ; generally of embroidered cloth, sometimes the uppers being of one colour, sometimes another. The lower portion of the soles is leather made of hogs' skins, while the intermediate space, commonly about an inch in thickness, is filled up with bamboo paper, with the edge painted white. They are quite light, notwithstanding their clumsy appearance. The Chinese have no covering for the hands like gloves ; the hands being protected by the length of the sleeves, which terminate in a form well adapted for this purpose. The Chinese seem to have a great partiality for blue in their costume. Frequently the whole garment is of this colour; and even 45 when such is not the case, the collar, cuffs, and lower edges of the drawers are, for the most part, of the favourite hue. The wealthier Chinese are extravagantly fond of showy dresses, and a well-provided wardrobe is an object of great pride. Handsome gar- ments often descend, as an heirloom, from generation to generation, and constitute the chief riches of a family. A deficiency of clean body-linen - is not regarded as a calamity by a Chinaman. A fair outside is what he mainly covets, being little heedful of either the quality or condition of what is underneath. The change from a summer to a winter costume, and vice versa, is made simultaneously throughout an entire province, the viceroy setting the example by assuming the cap appropriate to the season. There is, therefore, one great fault in Chinese costume, namely, a want of linen or white cotton little of which is worn. Though their garments of light silk will bear washing, they are not so cleanly as linen. No sheets are used in their beds, and no cloths are spread upon their tables. The skins of animals are used for winter apparel, par- ticularly lamb skins from Tartary, some of which are of a very ex- travagant price, and many of the Chinese furs are extremely hand- some. The peculiar taste of the Chinese in this article of dress is carried to a height of refinement unknown in other countries. The young lamb in utero, at a certain period of gestation, is taken from the parent, and its skin prepared with the fine silky wool upon it for dresses, which from their small size, require a great number to be thus " untimely ripped," and the luxury is therefore only enjoyed by the most wealthy. A speci- men of one of these garments may be seen on a prominent figure in the pavilion, Case VIII. 46 CASE III. No. 10. LITERARY GENTLEMAN IN SUMMER COSTUME. 11. ANOTHER GENTLEMAN SIMILARLY ATTIRED. 12. ANOTHER GENTLEMAN WTTH A FAN. 13. SERVANT HANDING A BOOK. 14. MANDARIN OF THE FOURTH CLASS. 15. SERVANT. A PAIR OF CHINESE BOOK-CASES, SILK SCROLLS ON THE WALL. This case contains a group of three literati in summer costume. Their dresses, which are light and free, contrast advantageously with those tight and high- collared garments with which fashion obliges us to encumber ourselves. The dress of the figure on the right hand exposes an embroidered pad or covering for the knee. These appear to have been formerly worn on special occasions only, when having to kneel much at the rites of sacrifice. Similar coverings are now commonly worn by Chinese gentlemen, being always compelled to kneel in the presence of the officers of government. This figure is represented as reading aloud a transla- tion of JEsop's Fables. The visitor will observe, in the hand of this philosopher, what he would naturally take for a smelling-bottle, but what is really a receptacle for snuff. Tobacco in all the forms of its prepara- tion is extensively used ; transmuted into snuff, it is carried, not in boxes, but in small bottles with stoppers, to which there is attached a little spoon or shovel. With this they take out the pungent dust, and place it upon the back of the left hand, near the lower joint of the thumb, whence it is snuffed up to the olfactories, there to perform its titillating office. Tobacco is said to have been introduced with the Yuen dynasty, A. D. 1300. A part of the furniture of this case consists of a pair of Chinese book- cases made of ebony, the panels and other parts of which are beautifully 47 carved and highly polished. The books are kept in the lower section, where they are protected from dust by doors in front ; the upper section is an open cabinet, divided into five unequal compartments, set off by divers ornamental articles. The books are placed in a horizontal position, and the titles are put on the end instead of the back, each work of several volumes being preserved in an envelope or case of blue nankeen or silk. Between the book cases are suspended on the wall, a pair of silk scrolls bearing the following maxims; " The Sages taught four things letters morality fidelity truth," and " the highest pleasure is not equal to the study of letters." The education and literature of the " Celestial Empire," form, beyond comparison, the most interesting and instructive point of view in which the Chinese can be contemplated. We cannot, indeed, praise the kind of education practised in China. The studies are confined to one unvaried routine, and to deviate in the smallest degree from the prescribed track, would be regarded as something worse than mere eccentricity. Science, properly speaking, is not cultivated at all. There is no advancement, no thirsting after fresh achievements of knowledge, no bold and prying investigations into the mysteries of nature. Chymistry, physiology, astronomy, and natural philosophy, are therefore at a low ebb. The instruction given in their schools is almost wholly of a moral and political complexion, being designed solely to teach the subjects of the empire their duties. Within the allotted circle all are educated, all must be educated. According to Mr. Davis, a statute was in existence two thou- sand years ago, which required that every town and village, down even to a few families, should have a common school ; and one work, of a date anterior to the Christian era, speaks of the " ancient system of instruc- tion." A remarkable passage from the closing part of an address of the an- cient chieftain Shun to his successor Yu, found in the Shoo-king, or Book of Records, may not only show the pure system of instruction at that early day, but prove also the antiquity of its author : " From the mouth come peace and war. Peace is mild, but war is " destructive : from the words of the mouth, then, are these two diverse 48 " effects. How greatly ought such springs of evil and of good to be "feared!" These words must have been uttered more than four thousand years ago. They remind us forcibly of the inspired penman, " Out of the same mouth proceedeth blessing and cursing." There are annual examinations in the provinces, and triennial ex- aminations at Pekin which are resorted to by throngs of ambitious students. At these examinations, all who choose, excepting menial servants, their children, or grand-children ; inferior police officers called Ya-Ytih ; and theatricals may attend. These persons are also excluded from obtaining any of the above ranks. The prohibition, including menial servants, excludes a large number of persons. If such a person, however, becomes wealthy, the law is often evaded. To superintend the examinations, two persons called Choo-kaou, are deputed from Pekin. The present dynasty, which takes great pains in training a standing army, has introduced a similar examination, and similar titles amongst the military. The whole empire is a university, a mighty laboratory of scholars. The happy men who pass successfully through the several necessary ordeals are honored with distinctions. They are feasted at the expense of the nation ; their names and victories are published throughout the empire ; they are courted and caressed ; and they become, ipso facto, eligible to all the offices within the gift of the sovereign. The most learned are appointed to the highest degree of literary rank, the " Han-lin,"* or membership of the national College. All this means that the emperor may ** pluck out the true talent" of the land, and employ it in the administration of his government. The fourteen thousand civil mandarins are, almost without exception, the beaux espritsihe best scholars of the realm. The highest literary graduate is entitled to wear a white stone Ijrought from India, called " Chay hew," on the cap, as a distinguishing mark. * The term