Embassy to the Eastern Courts of Cochin-China, Siam, and Muscat. Edmund Roberts

and boldly rescued them; but this affords no satisfactory solution; neither is “the queen of heaven,” among the deities which the Siamese Budhists worship, though they possess the whole orthodox code of demons. It is probable that some degenerate Nestorian Christians amalgamated with their faith and ceremonies, the prevailing errors of China, and persuaded the priests of Budha to adopt many of their rites.

      Though the Siamese priesthood resembles the papal clergy, it does not exhibit so striking a similarity as the Chinese. Moreover, the Budhists of China have received all the sages which have been canonized by the emperors or by public credulity. Mr. Gutzlaff says he saw, in one instance, a marble bust of Napoleon, which they had placed in a temple, and before which they burned incense; hence it would not be surprising if they had also adopted among their gods so conspicuous an object of worship as the “virgin,” who was adored by so many millions of Christians. The present dynasty seems to have declared itself in favour of the great Da-lai-lama of Thibet. As the Mongols on the northern frontier are much devoted to the rites of Shamanism, and worship its presiding deity, it was perhaps with a view to conciliate the good will and keep in subjection these wild hordes, that the preference was manifested. The religion of these barbarians being a modification of Budhism, we might expect that the Chinese government would equally extend its benevolence to the Budhist of China. Such does not appear to be the fact; they are tolerated but receive no stated support from the government; to some temples the emperors may extend his individual charity, but this is not governmental patronage. If the high offices of the state occasionally favour this sect, they never openly avow it; such a disclosure would derogate from their fame and expose them to the ridicule of their colleagues. In the midst of all these difficulties a numerous priesthood do find subsistence. On certain festivals the temples are crowded to excess, and the exclamation, “O-me-to-fuh” is familiar to the ear of every one who visits them. I have thus given a sketch of Budhism, a religion which strikes at the root of human society, in enjoining celibacy as the nearest approach to perfection, and in commanding its disciples to abandon relatives and friends, without fulfilling their duties as citizens, parents and children. We are bound to concede that this unnatural restraint is the source of vice and crime; at the same time we must in justice admit that Budhism does not sanction shocking rites, or Bacchanalian orgies, like other idolatrous systems in Asia; nor have we to complain of that indecency in its idol exhibitions, which is common to the religion of the Hindoos; the wooden deities are hideous, but never repulsive to the feelings of modesty. The temples are open to all, and serve occasionally for theatres, gambling-houses and taverns. The Chinese Budhists are a temporizing sect; their abstinence from animal food is not very strict. They seldom defend their idols, or appear much annoyed when they are treated with contempt;—their toleration arises from indifference; all religions, with them, are equally safe, but theirs is the best. They have no desire to proselyte, their numbers being already too great, and are far from spiritualizing their idolatrous systems. They talk of hungry demons and of the spiritual presence of the idols in their statues, but this is all. To assert they adore one Supreme Being in their idolatrous representations of his attributes, is to state an opinion that never found a place in their thoughts, or in their canonical works. They are without God in the world, and estranged from the divine life, worshipping the works of their own hands, to the disgrace of human reason.

      CEREMONIES.

      Having previously alluded to the superstitious rites performed by the Chinese, at the tombs of their ancestors, parents and friends, I here give a more detailed description of this idolatrous custom, together with an account of the gluttonous and drunken feast, which is the finale of what is misnamed a religious observance. The description is translated from an original Chinese composition:—

      That this custom did not exist anterior to the age of Confucius is inferred from the words of Mericius, who affirms that in the preceding ages men did not even inter their deceased kindred but threw their dead bodies into ditches, by the roadside. As they had no tombs there could be no sacrifices performed at them. Confucius directed tumuli to be raised, in order to mark the place of interment; this is the first intimation of tombs, given among the Chinese. In raising these tumuli there was probably no other intention than that of erecting a mark to the abodes of the dead. It is also known that children, in that early age, would remain in temporary sheds, for years near the grave of a parent, to “sorrow as those without hope.” But we proceed to exhibit the present state of these ceremonies as being all that is of practical utility, in deciding the question at issue. The Chinese visit the tombs, twice a year, in spring, and in autumn. The first visit is called tsing-ming, “clear bright,” in reference to the fine weather, which is then expected: the second is called tsew-tse, “the autumnal sacrifice.” The rites performed during tsing-ming, are those most generally attended by the Chinese. Their governors teach that the prosperity of individuals and of families depends greatly on the position, dryness, and good repair of their parents’ graves. Therefore, “to sweep” and repair them, to mark their limits, and to see that they are not encroached upon by others, are the objects of visits to the tombs. When there are large clans, which have descended from the same ancestors, living in the same neighbourhood, they repair in great numbers, to the performance of the sacrificial rites. Rich and poor, all assemble. Even beggars repair to the tombs, to kneel down and worship. This usage is known by the phrases saou-fun-moo, “sweeping the tombs,” and paeshan, “worshipping the tumuli.” To omit these observances, is considered a great offence against moral propriety, and a breach of filial duty. The common belief is that good fortune, domestic prosperity, honours and riches, all depend on an impulse given at the tombs of ancestors. Hence, the practice is universal; and when the men are absent from their families, the women go to perform the rites.

      On some of these occasions, even where there are two or three thousand members of a clan, some possessing great wealth, and others holding high rank in the state, all, old and young, rich and poor, are summoned to meet at the tsoo-tsung tsze-tang, “the ancestral hall.” Pigs are slaughtered; sheep are slain; and all sorts of offerings and sacrifices are provided in abundance. The processions from the hall to the tombs, on these occasions, are formed in the most grand style, which the official rank of the principal persons will admit—with banners, tablets, gongs, &c., &c., &c. All present, old men and boys, are dressed in the best robes which they can procure; and thus escorting the victims for sacrifice, and carrying wine for oblations, they proceed to the tombs of their ancestors, and arrange the whole in order, preparatory to the grand ceremony. There is a choo tse, “lord of the sacrifice,” appointed to officiate as priest, a master of ceremonies, to give the word of command, and two stewards to aid in the performance of the rites. There is also a reader to recite the prayer; and a band of musicians, drummers, gong-beaters, &c.

      After all things are in readiness, the whole party stands still till the “master” gives the word. He first cries with a loud voice: “Let the official persons take their places:” this is immediately done, and the ceremonies proceed.

      Master. “Strike up the softer music.” Here the smaller instruments begin to play.

      Master. “Kneel.” The priest then kneels in a central place, fronting the grave, and behind him, arranged in order, the aged and the honourable, the children and grandchildren, all kneel down.

      Master. “Present the incense.” Here the stewards take three sticks of incense, and present them to the priest. He rises, makes a bow towards the grave, and then plants one of the sticks in an immense vase, in front of the tombstone. The same form is repeated a second and a third time.

      Master. “Rise up.” The priest and the party stand up.

      Master. “Kneel.” Again the priest and all the people kneel down.

      Master. “Knock head.” Here all bending forward, and leaning on their hands, knock their foreheads against the ground.

      Master. “Again knock head.” This is forthwith done.

      Master. “Knock head a third time.” This is also done. Then he also calls out: Rise up; kneel; knock head;—till the three kneelings, and the nine knockings are completed. All this is done in the same manner as the highest act