CHAP. IV.

Sketch of the State of Society in China.--Manners, Customs, Sentiments, and Moral Character of the People.

Condition of Women, a Criterion of the State of Society.--Degraded State of in China.--Domestic Manners unfavourable to Filial Affection.--Parental Authority.--Ill Effects of Separating the Sexes.--Social Intercourse unknown, except for gaming.--Their Worship Solitary.--Feasts of New Year.--Propensity to gaming.--Influence of the Laws seems to have destroyed the natural Character of the People.--Made them indifferent, or cruel.--Various Instances of this Remark in public and in private Life.--Remarks on Infanticide.--Perhaps less general than usually thought.--Character of Chinese in Foreign Countries.--Temper and Disposition of the Chinese.--Merchants.--Cuckoo-Clocks.--Conduct of a Prince of the Blood.--Of the Prime Minister.--Comparison of the Physical and Moral Characters of the Chinese and Mantchoo Tartars.--General Character of the Nation illustrated.

It may, perhaps, be laid down as an invariable maxim, that the condition of the female part of society in any nation will furnish a tolerable just criterion of the degree of civilization to which that nation has arrived. The manners, habits, and prevailing sentiments of women, have great influence on those of the society to which they belong, and generally give a turn to its character. Thus we shall find that those nations, where the moral and intellectual powers of the mind in the female sex are held in most estimation, will be governed by such laws as are best calculated to promote the general happiness of the people; and, on the contrary, where the personal qualifications of the sex are the only objects of consideration, as is the case in all the despotic governments of Asiatic nations, tyranny, oppression, and slavery are sure to prevail; and these personal accomplishments, so far from being of use to the owner, serve only to deprive her of liberty, and the society of her friends; to render her a degraded victim, subservient to the sensual gratification, the caprice, and the jealousy of tyrant man. Among savage tribes the labour and drudgery invariably fall heaviest on the weaker sex.

The talents of women, in our own happy island, began only in the reign of Queen Elizabeth to be held in a proper degree of consideration. As women, they were admired and courted, but they scarcely could be said to participate in the society of men. In fact, the manners of our forefathers, before that reign, were too rough for them. In Wales, wives were sold to their husbands. In Scotland, women could not appear as evidences in a court of justice. In the time of Henry the Eighth, an act was passed prohibiting women and apprentices from reading the New Testament in the English language. Among the polished Greeks, they were held in little estimation. Homer degrades all his females: he makes the Grecian princesses weave the web, spin, and do all the drudgery of a modern washerwoman; and rarely allows them any share of social intercourse with the other sex. Yet the very foundations on which he has constructed his two matchless poems are women. It appears also from all the dramatic writers of ancient Greece, whose aim was "to hold as 'twere the mirror up to nature, to shew the very age and body of the time its form and pressure," that notwithstanding their extreme delicacy of taste, and rapid progress in the fine arts, their manners were low and coarse, and that they were entire strangers to any other gratification arising from the society of women, than the indulgence of the sensual appetite. Even the grave Herodotus mentions, in the highest terms of approbation, the custom of Babylon of selling by auction, on a certain fixed day, all the young women who had any pretensions to beauty, in order to raise a sum of money for portioning off the rest of the females, to whom nature had been less liberal in bestowing her gifts, and who were knocked down to those who were satisfied to take them with the least money. This degradation of women would seem to be as impolitic as it is extraordinary since, under their guidance, the earliest, and sometimes the most indelible (I believe I may safely add, the best and most amiable) impressions are stamped on the youthful mind. In infancy their protection is indispensably necessary, and in sickness, or in old age, they unquestionably afford the best and kindest relief: or, as a French author has neatly observed, "Sans les femmes, les deux extrémités de la vie seraient sans secours, et le milieu sans plaisirs." "Without woman the two extremities of life would be helpless, and the middle of it joyless."

The Chinese, if possible, have imposed on their women a greater degree of humility and restraint than the Greeks of old, or the Europeans in the dark ages. Not satisfied with the physical deprivation of the use of their limbs, they have contrived, in order to keep them the more confined, to make it a moral crime for a woman to be seen abroad. If they should have occasion to visit a friend or relation, they must be carried in a close sedan chair: to walk would be the height of vulgarity. Even the country ladies, who may not possess the luxury of a chair, rather than walk, suffer themselves to be sometimes rolled about in a sort of covered wheelbarrow. The wives and daughters, however, of the lower class are neither confined to the house, nor exempt from hard and slavish labour, many being obliged to work with an infant upon the back, while the husband, in all probability, is gaming, or otherwise idling away his time. I have frequently seen women assisting to drag a sort of light plough, and the harrow. Nieuwhoff, in one of his prints, taken from drawings supposed to be made in China, yokes, if I mistake not, a woman to the same plough with an ass. Should this be the fact, the Chinese are not singular, if we may credit the Natural Historian of Antiquity[6], who observes that, to open the fertile fields of Byzacium in Africa, it was necessary to wait until the rains had soaked into the ground; "after which a little weakly ass, and an old woman, attached to the same yoke, were sufficient to drag the plough through the soil," post imbres vili asello, et a parte altera jugi anu vomerem trahente vidimus scindi.

[6] Plin. lib. xvii. cap. 3.

In the province of Kiang-see nothing is more common than to see a woman drawing a kind of light plough, with a single handle, through ground that has previously been prepared. The easier task of directing the machine is left to the husband, who, holding the plough with one hand, at the same time with the other casts the seed into the drills.

The advantages which those women possess in a higher sphere of life, if any, are not much to be envied. Even at home, in her own family, a woman must neither eat at the same table, nor sit in the same room with her husband. And the male children, at the age of nine or ten, are entirely separated from their sisters. Thus the feelings of affection, not the instinctive products of nature, but the offspring of frequent intercourse and of a mutual communication of their little wants and pleasures, are nipped in the very bud of dawning sentiment. A cold and ceremonious conduct must be observed on all occasions between the members of the same family. There is no common focus to attract and concentrate the love and respect of children for their parents. Each lives retired and apart from the other. The little incidents and adventures of the day, which furnish the conversation among children of many a long winter's evening, by a comfortable fire-side, in our own country, are in China buried in silence. Boys, it is true, sometimes mix together in schools, but the stiff and ceremonious behaviour, which constitutes no inconsiderable part of their education, throws a restraint on all the little playful actions incident to their time of life and completely subdues all spirit of activity and enterprize. A Chinese youth of the higher class is inanimate, formal, and inactive, constantly endeavouring to assume the gravity of years.

To beguile the many tedious and heavy hours, that must unavoidably occur to the secluded females totally unqualified for mental pursuits, the tobacco-pipe is the usual expedient. Every female from the age of eight or nine years wears, as an appendage to her dress, a small silken purse or pocket to hold tobacco and a pipe, with the use of which many of them are not unacquainted at this tender age. Some indeed are constantly employed in working embroidery on silks, or in painting birds, insects, and flowers on thin gauze. In the ladies' apartments of the great house in which we lived at Pekin, we observed some very beautiful specimens of both kinds in the pannels of the partitions, and I brought home a few articles which I understand have been much admired; but the women who employ their time in this manner are generally the wives and daughters of tradesmen and artificers, who are usually the weavers both of cottons and silks. I remember asking one of the great officers of the court, who wore a silken vest beautifully embroidered, if it was the work of his lady, but the supposition that his wife should condescend to use her needle seemed to give him offence.

Their manners in domestic life are little calculated to produce that extraordinary degree of filial piety, or affection and reverence towards parents, for which they have been eminently celebrated, and to the salutary effects of which the Jesuits have attributed the stability of the government. Filial duty is, in fact, in China, less a moral sentiment, than a precept which by length of time has acquired the efficacy of a positive law; and it may truly be said to exist more in the maxims of the government, than in the minds of the people. Had they, indeed, considered filial piety to be sufficiently strong when left to its own natural influence, a precept or law to enforce it would have been superfluous. The first maxim inculcated in early life is the entire submission of children to the will of their parents. The tenor of this precept is not only "to honour thy father and thy mother, that thy days may be long in the land;" but to labour for thy father and thy mother as long as they both shall live, to sell thyself into perpetual servitude for their support, if necessary, and to consider thy life at their disposal. So much has this sentiment of parental authority gained ground by precept and habit, that to all intents and purposes it is as binding as the strongest law. It gives to the parent the exercise of the same unlimited and arbitrary power over his children, that the Emperor, the common father, possesses by law over his people. Hence, as among the Romans, the father has the power to sell his son for a slave; and this power, either from caprice, or from poverty, or other causes, is not unfrequently put in force.

A law that is founded in reason or equity seldom requires to be explained or justified. The government of China, in sanctioning an act of parental authority that militates so strongly against every principle of nature, of moral right and wrong, seems to have felt the force of this remark. Their learned men have been employed in writing volumes on the subject, the principal aim of which appears to be that of impressing on the minds of the people the comparative authority of the Emperor over his subjects and of a parent over his children. The reasonableness and justice of the latter being once established, that of the former, in a patriarchal government, followed of course; and the extent of the power delegated to the one could not in justice be withheld from the other. And for the better allaying of any scruples that might be supposed to arise in men's consciences, it was easy to invent any piece of sophistry to serve by way of justification for those unnatural parents who might feel themselves disposed, or who from want might be induced, to part with their children into perpetual slavery. A son, says one of their most celebrated lawgivers, after the death of his father, has the power of selling his services for a day, or a year, or for life; but a father, while living, has unlimited authority over his son; a father has, therefore, the same right of selling the services of his son to another for any length of time, or even for life.

Daughters may be said to be invariably sold. The bridegroom must always make his bargain with the parents of his intended bride. The latter has no choice. She is a lot in the market to be disposed of to the highest bidder. The man, indeed, in this respect, has no great advantage on his side, as he is not allowed to see his intended wife until he arrives in formal procession at his gate. If, however, on opening the door of the chair, in which the lady is shut up, and of which the key has been sent before, he should dislike his bargain, he can return her to her parents; in which case the articles are forfeited that constituted her price; and a sum of money, in addition to them, may be demanded, not exceeding, however, the value of these articles. These matrimonial processions, attended with pomp and music, are not unlike those used by the Greeks when the bride was conducted to her husband's house in a splendid car; only, in the former instance, the lady is completely invisible to every one.

To what a degraded condition is a female reduced by this absurd custom! How little inducement, it would be supposed, she could have to appear amiable or elegant, or to study her dress, or cramp her feet, or paint her face, knowing she will be consigned into the hands of the first man who will give the price that her parents have fixed upon her charms. No previous conversation is allowed to take place, no exchange of opinions or comparison of sentiments with regard to inclinations or dislikes; all the little silent acts of attention and kindness, which so eloquently speak to the heart, and demonstrate the sincerity of the attachment, are utterly unfelt. In a word, that state of the human heart, occasioned by the mutual affection between the sexes, and from whence proceed the happiest, the most interesting, and sometimes also, the most distressing moments of life, has no existence in China. The man takes a wife because the laws of the country direct him to do so, and custom has made it indispensable; and the woman, after marriage, continues to be the same piece of inanimate furniture she always was in her father's house. She suffers no indignity, nor does she feel any jealousy or disturbance (at least it is prudent not to shew it) when her husband brings into the same house a second, or a third woman. The first is contented with the honour of presiding over, and directing the concerns of, the family within doors, and in hearing the children of the others calling her mother.

It might be urged, perhaps, on the part of the husband, that it would be highly unreasonable for the woman to complain. The man who purchased her ought to have an equal right in the same manner to purchase others. The case is materially different where parties are united by sentiments of love and esteem, or bound by promises or engagements; under such circumstances the introduction of a second wife, under the same roof, could not fail to disturb the harmony of the family, and occasion the most poignant feelings of distress to the first. But a Chinese wife has no such feelings, nor does the husband make any such engagements.

Although polygamy be allowed by the government, as indeed it could not well happen otherwise where women are articles of purchase, yet it is an evil that, in a great degree, corrects itself. Nine-tenths of the community find it difficult to rear the offspring of one woman by the labour of their hands; such, therefore, are neither in circumstances, nor probably feel much inclination, to purchase a second. The general practice would, besides, be morally impossible. In a country where so many female infants are exposed, and where the laws or custom oblige every man to marry, any person taking to himself two wives must leave some other without one, unless indeed it be supposed with the author of L'Esprit des Loix, what there seems to be no grounds for supposing, that a much greater number of females are born than of males. But all the observations of this lively and ingenious author with regard to China, and particularly the inferences he draws with respect to climate, fall to the ground. It is not the vigour of natural propensities, as he has supposed, that destroys the moral ones; it is not the effect of climate that makes it to be considered among these people "as a prodigy of virtue for a man to meet a fine woman in a retired chamber without offering violence to her,"--it is the effect of studiously pampering the appetite, nurturing vicious notions, considering women as entirely subservient to the pleasures of man; and, in short, by fancying those pleasures in the head, rather than feeling them in the heart, that have led them to adopt a sentiment which does the nation so little credit. The climate being every where temperate, and the diet of the majority of the people moderate, I might say scanty, these have little influence in promoting a vehement desire for sexual intercourse. It is indeed among the upper ranks only and a few wealthy merchants (whom the sumptuary laws, prohibiting fine houses, gardens, carriages, and every kind of external shew and grandeur, have encouraged secretly to indulge and pamper their appetite in every species of luxury and voluptuousness) where a plurality of wives are to be found. Every great officer of state has his haram consisting of six, eight, or ten women, according to his circumstances and his inclination for the sex. Every merchant also of Canton has his seraglio; but a poor man finds one wife quite sufficient for all his wants, and the children of one woman as many, and sometimes more, than he is able to support.

The unsociable distance which the law (or custom, stronger than law) prescribes to be observed between the sexes, and the cool and indifferent manner of bargaining for a wife, are not calculated to produce numerous instances of criminal intercourse. These, however, sometimes happen, and the weight of punishment always fall heaviest on the woman. The husband finds no difficulty in obtaining a sentence of divorce, after which he may sell her for a slave and thus redeem a part at least of his purchase-money. The same thing happens in case a wife should elope, instances of which I fancy are still more rare; as if she be of any fashion, her feet are ill calculated to carry her off with speed; and if a young girl should chance to lose what is usually held to be the most valuable part of female reputation, she is sent to market by her parents and publicly sold for a slave. In cases of mutual dislike, or incompatibility of temper, the woman is generally sent back to her parents. A woman can inherit no property, but it may be left to her by will. If a widow has no children, or females only, the property descends to the nearest male relation on the deceased husband's side, but he must maintain the daughters until he can provide them with husbands.

The prohibition against the frequent intercourse with modest females, for there are public women in every great city, is not attended here with the effect of rendering the pursuit more eager; nor does it increase the ardour, as among the ancient Spartans who were obliged to steal, as it were, the embraces of their lawful wives. In China it seems to have the contrary effect of promoting that sort of connexion which, being one of the greatest violations of the laws of nature, ought to be considered among the first of moral crimes--a connexion that sinks the man many degrees below the brute. The commission of this detestable and unnatural act is attended with so little sense of shame, or feelings of delicacy, that many of the first officers of state seemed to make no hesitation in publicly avowing it. Each of these officers is constantly attended by his pipe-bearer, who is generally a handsome boy from fourteen to eighteen years of age, and is always well dressed. In pointing out to our notice the boys of each other, they made use of signs and motions, the meaning of which was too obvious to be misinterpreted. The two Mahomedans, I observe, who were in China in the ninth century, have also taken notice of this circumstance: and I find in the journal of Mr. Hittner, a gentleman who was in that part of the suite who accompanied the British Embassador into Tartary, in speaking of the palaces of Gehol, the following remark: "Dans l'un de ces palais, parmi d'autres chefs-d'oeuvres de l'art, on voyait deux statues de garçons, en marbre, d'un excellent travail; ils avaient les pieds et les mains liés, et leur position ne laissait point de doute que le vice des Grecs n'eût perdu son horreur pour les Chinois. Un vieil eunuque nous les fit remarquer avec un sourire impudent."

It has been remarked that this unnatural crime prevails most in those countries where polygamy is allowed, that is to say, in those countries where the affections of women are not consulted, but their persons purchased for gold--a remark which may lead to this conclusion, that it is rather a moral turpitude than a propensity arising from physical or local causes. The appetite for female intercourse soon becomes glutted by the facility of enjoyment; and where women, so circumstanced, can only receive the embraces of their proprietors from a sense of duty, their coldness and indifference, the necessary consequence of such connections, must also increase in the men the tendency to produce satiety. I think it has been observed that, even in Europe, where females in general have the superior advantage of fixing their own value upon themselves, it is the greatest rakes and debauchees, who,

"----bred at home in idleness and riot, Ransack for mistresses th' unwholesome stews, And never know the worth of virtuous love."

fly sometimes in search of fresh enjoyment in the detestable way here alluded to[7].

[7] I should not have taken notice of this odious vice, had not the truth of its existence in China been doubted by some, and attributed by others to a wrong cause. Professing to describe the people as I found them, I must endeavour to draw a faithful picture, neither attempting to palliate their vices, nor to exaggerate their virtues.

I have already observed that the state of domestic society in China was ill calculated to promote the affection and kindness which children not only owe to, but really feel for, their parents in many countries of Europe. A tyrant, in fact, to command, and a slave to obey, are found in every family; for, where the father is a despot, the son will naturally be a slave; and if all the little acts of kindness and silent attentions, that create mutual endearments, be wanting among the members of the same family, living under the same roof, it will be in vain to expect to find them in the enlarged sphere of public life. In fact, they have no kind of friendly societies nor meetings to talk over the transactions and the news of the day. These can only take place in a free government. A Chinese having finished his daily employment retires to his solitary apartment. There are, it is true, a sort of public houses where the lower orders of people sometimes resort for their cup of tea or of seau-tchoo (a kind of ardent spirit distilled from a mixture of rice and other grain) but such houses are seldom, if at all, frequented for the sake of company. They are no incitement, as those are of a similar kind in Europe, to jovial pleasures or to vulgar ebriety. From this odious vice the bulk of the people are entirely free. Among the multitudes which we daily saw, in passing from one extremity of the country to the other, I do not recollect having ever met with a single instance of a man being disguised in liquor. In Canton, where the lower orders of people are employed by Europeans and necessarily mix with European seamen, intoxication is not unfrequent among the natives, but this vice forms no part of the general character of the people. Whenever a few Chinese happen to meet together, it is generally for the purpose of gaming, or to eat a kettle of boiled rice, or drink a pot of tea, or smoke a pipe of tobacco.

The upper ranks indulge at home in the use of opium. Great quantities of this intoxicating drug are smuggled into the country, notwithstanding all the precautions taken by the government to prohibit the importation of it; but it is too expensive to be used by the common people. The officers of the customs are not beyond a bribe. After receiving the sum agreed upon between the importer and themselves they frequently become the purchasers of the prohibited article. Most of the country ships from Bengal carry opium to China; but that of Turkey sent from London in the China ships is preferred, and sells at near double the price of the other. The governor of Canton, after describing in one of his late proclamations on the subject the pernicious and fatal effects arising from the use of opium, observes, "Thus it is that foreigners by the means of a vile excrementitious substance derive from this empire the most solid profits and advantages; but that our countrymen should blindly pursue this destructive and ensnaring vice, even till death is the consequence, without being undeceived, is indeed a fact odious and deplorable in the highest degree." Yet the governor of Canton very composedly takes his daily dose of opium.

The young people have no occasional assemblies for the purpose of dancing and of exercising themselves in feats of activity which, in Europe, are attended with the happy effects of shaking off the gloom and melancholy that a life of constant labour or seclusion from society is apt to promote. They have not even a fixed day of rest set apart for religious worship. Their acts of devotion partake of the same solitary cast that prevails in their domestic life. In none of the different sects of religion, which at various times have been imported into, and adopted in China, has congregational worship been inculcated, which, to that country in particular, may be considered as a great misfortune. For, independent of religions considerations, the sabbatical institution is attended with advantages of a physical as well as of a moral nature; and humanity is not less concerned than policy in consecrating one day out of seven, or some other given number, to the service of the great Creator, and to rest from bodily labour. When the government of France, in the height of her rage for innovation, fell into the hands of atheistical demagogues, when her temples were polluted and every thing sacred was invaded and profaned, the seventh day was considered as a relic of ancient superstition and the observance of it accordingly abolished; and, about the same time, it became the fashion among a certain description of people to use specious arguments against its continuance in our own country; as being, for example, a day for the encouragement of idleness, drunkenness, and dissipation. Such a remark could only be applied to large cities and towns; and in crowded manufacturing towns the mechanic, who can subsist by working three days in the week, would be at no loss in finding opportunities, were there no sabbath day, in the course of the other four to commit irregularities. And who, even for the sake of the mechanic and artificer, would wish to see the labouring peasant deprived of one day's rest, out of seven, which to him is more precious than the wages he has hardly earned the other six? What man, possessed of common feelings of humanity, in beholding the decent and modest husbandman, accompanied by his family in their best attire attending the parish-church, does not participate in the smile of content which on this day particularly beams on his countenance, and bespeaks the serenity of his mind? Having on this day discharged his duty to God, refreshed his body with rest, enjoyed the comfort of clean clothing, and exercised his mind in conversing with his neighbours, he returns with double vigour to his daily labour; having, as Mr. Addison observes in one of his Spectators, rubbed off the rust of the week.

The first of the new year in China, and a few succeeding days, are the only holidays, properly speaking, that are observed by the working part of the community. On these days the poorest peasant makes a point of procuring new clothing for himself and his family; they pay their visits to friends and relations, interchange civilities and compliments, make and receive presents; and the officers of government and the higher ranks give feasts and entertainments. But even in those feasts there is nothing that bears the resemblance of conviviality. The guests never partake together of the same service of dishes, but each has frequently his separate table; sometimes two, but never more than four, sit at the same table; and their eyes must constantly be kept upon the master of the feast, to watch all his motions, and to observe every morsel he puts into his mouth, and every time he lifts the cup to his lips; for a Chinese of good-breeding can neither eat nor drink without a particular ceremony, to which the guests must pay attention. If a person invited should, from sickness or any accident, be prevented from fulfilling his engagement, the portion of the dinner that was intended to be placed on his table is sent in procession to his own house; a custom that strongly points out the very little notion they entertain of the social pleasures of the table. It is customary to send after each guest the remains even of his dinner. Whenever in the course of our journey we visited a governor or viceroy of a province, we generally found him at the head of a range of tables, covered with a multitude of dishes, which invariably were marched after us to the yachts. Martial, if I mistake not, has some allusion to a similar custom among the Romans. Each carried his own napkin to a feast, which being filled with the remains of the entertainment was sent home by a slave; but this appears to have been done more out of compliment to the host, to shew the great esteem in which they held his cheer, than for the sake of the viands; for the Romans loved conviviality.

The Chinese also, like the ancient Egyptians as exemplified in the enormous mess which Joseph gave to little Benjamin above the rest of his brothers, testify, on all occasions, that they consider the measure of a man's stomach to depend more upon the rank of its owner than either his bulk or appetite. The Embassador's allowance was at least five times as great as that of any person in his suite. In this particular, however, these nations are not singular, neither in ancient nor in modern times. The kings of Sparta, and indeed every Grecian hero, were always supposed to eat twice the quantity of a common soldier; and the only difference with regard to our heroes of the present day consists in their being enabled to convert quantity into quality, an advantage for which they are not a little indebted to the invention of money, into which all other articles can be commuted.

Whatever may be the occasion of bringing together a few idlers, they seldom part without trying their luck at some game of chance for which a Chinese is never unprepared. He rarely goes abroad without a pack of cards in his pocket or a pair of dice. Both of these, like almost every thing else in the country, are different from similar articles elsewhere. Their cards are much more numerous than ours, and their games much more complicated. Nor are they at any loss, even if none of the party should happen to be furnished with cards or dice; on such an emergency their fingers are employed to answer the purpose, which are all that is required to play the game of Tsoi-moi, a game of which the lower class of people is particularly fond. Two persons, sitting directly opposite to each other, raise their hands at the same moment, when each calls out the number he guesses to be the sum of the fingers expanded by himself and his adversary. The closed fist is none, the thumb one, the thumb and forefinger two, &c. so that the chances lie between 0 and 5, as each must know the number held out by himself. The middling class of people likewise play at this game when they give entertainments where wine is served, and the loser is always obliged to drink off a cup of wine. At this childish game two persons will sometimes play to a very late hour, till he who has had the worst of the game has been obliged to drink so much wine that he can no longer see either to count his own or his adversary's fingers. I have thus particularly noticed the Chinese Tsoi-moi, on account of the extraordinary coincidence between it and a game in use among the Romans, to which frequent allusion is made by Cicero. In a note by Melancthon on Cicero's Offices it is thus described. "Micare digitis, ludi genus est. Sic ludentes, simul digitos alterius manus quot volunt citissime erigunt, et simul ambo divinant quot simul erecti sint; quod qui definivit, lucratus est: unde acri visu opus est, et multa fide, ut cum aliquo in tenebris mices." "Micare digitis, is a kind of game. Those who play at it stretch out, with great quickness, as many fingers of one hand each, as they please, and at the same instant both guess how many are held up by the two together; and he who guesses right wins the game: hence a sharp sight is necessary, and also great confidence when it is played in the dark."

The Chinese have certainly the acer visus, but I doubt much whether they have faith enough in each other's integrity to play at the game of fingers in the dark, which, in the opinion of Cicero, was a strong test of a truly honest man. The same game is said to be still played in Italy under the name of Morra.[8]

[8] Adam's Roman Antiquities.

The officers about Yuen-min-yuen used to play a kind of chess, which appeared to me to be essentially different from that game as played by the Persians, the Indians, and other oriental nations, both with regard to the lines drawn on the board, the form of the chess-men, and the moves, from which I should rather conclude it to be a game of their own invention, than an introduction either from India or by the army of Gengis-khan, as some authors have conjectured.

The spirit of gaming is so universal in most of the towns and cities, that in almost every bye-corner, groupes are to be found playing at cards or throwing dice. They are accused even of frequently staking their wives and children on the hazard of a die. It may easily be conceived that where a man can sell his children into slavery, there can be little remorse, in the breast of a gamester reduced to his last stake, to risk the loss of what the law has sanctioned him to dispose of. Yet we are very gravely assured by some of the reverend missionaries, that "the Chinese are entirely ignorant of all games of chance;" that "they can enjoy no amusements but such as are authorized by the laws." These gentlemen surely could not be ignorant that one of their most favourite sports is cock-fighting, and that this cruel and unmanly amusement, as they are pleased to consider it, is full as eagerly pursued by the upper classes in China as, to their shame and disgrace be it spoken, it continues to be by those in a similar situation in some parts of Europe. The training of quails for the same cruel purpose of butchering each other furnishes abundance of employment for the idle and dissipated. They have even extended their enquiries after fighting animals into the insect tribe, in which they have discovered a species of gryllus, or locust, that will attack each other with such ferocity as seldom to quit their hold without bringing away at the same time a limb of their antagonist. These little creatures are fed and kept apart in bamboo cages; and the custom of making them devour each other is so common that, during the summer months, scarcely a boy is seen without his cage and his grasshoppers.

I have already had occasion to observe that the natural disposition of the Chinese should seem to have suffered almost a total change by the influence of the laws and maxims of government, an influence which, in this country more than elsewhere, has given a bias to the manners, sentiments, and moral character of the people; for here every ancient proverb carries with it the force of a law. While they are by nature quiet, passive, and timid, the state of society and the abuse of the laws by which they are governed, have rendered them indifferent, unfeeling, and even cruel, as a few examples, which among many others occurred, will but too clearly bear evidence; and as the particular instances, from which I have sometimes drawn an inference, accorded with the common actions and occurrences of life, I have not hesitated to consider them as so many general features in their moral character; at the same time I am aware that allowances ought to be made for particular ways of thinking, and for customs entirely dissimilar from our own, which are, therefore, not exactly to be appreciated by the same rule as if they had occurred in our own country. The public feasts of Sparta, in which the girls danced naked in presence of young men, had not the same effect on the Lacedemonian youth, as they might be supposed to produce in Europe; nor is the delicacy of the Hindoo women offended by looking on the Lingam. Thus the Chinese are entitled to our indulgence by the peculiar circumstances under which they are placed, but I leave it in the breast of the reader to make what allowance he may think they deserve.

The common practice of flogging with the bamboo has generally been considered by the missionaries in the light of a gentle correction, exercised by men in power over their inferiors, just as a father would chastise his son, but not as a punishment to which disgrace is attached. However lightly these gentlemen may chuse to treat this humiliating chastisement, to which all are liable from the prime minister to the peasant, it is but too often inflicted in the anger and by the caprice of a man in office, and frequently with circumstances of unwarrantable cruelty and injustice. Of the truth of this remark we had several instances. In our return down the Pei-ho, the water being considerably shallower than when we first sailed up this river, one of our accommodation barges got aground in the middle of the night. The air was piercing cold, and the poor creatures belonging to the vessel were busy until sun-rise in midst of the river, using their endeavours to get her off. The rest of the fleet had proceeded, and the patience of the superintending officer at length being exhausted, he ordered his soldiers to flog the captain and the whole crew; which was accordingly done in a most unmerciful manner and this was their only reward for the use of the yacht, their time and labour for two days. The instance of degrading an officer and flogging all his people, because the meat brought for our use was a little tainted when the temperature was at 88° in the shade, I have already had occasion to notice.

Whenever the wind was contrary, or it was found necessary to track the vessels against the stream, a number of men were employed for this purpose. The poor creatures were always pressed into this disagreeable and laborious service, for which they were to receive about six-pence a day so long as they tracked, without any allowance being made to them for returning to the place from whence they were forced. These people knowing the difficulty there was of getting others to supply their places, and that their services would be required until such should be procured, generally deserted by night, disregarding their pay. In order to procure others, the officers dispatched their soldiers to the nearest village, taking the inhabitants by surprize and forcing them out of their beds to join the yachts. Scarcely a night occurred in which some poor wretches did not suffer the lashes of the soldiers for attempting to escape, or for pleading the excuse of old age, or infirmity. It was painful to behold the deplorable condition of some of these creatures. Several were half naked and appeared to be wasting and languishing for want of food. Yet the task of dragging along the vessels was far from being light. Sometimes they were under the necessity of wading to the middle in mud; sometimes to swim across creeks, and immediately afterwards to expose their naked bodies to a scorching sun; and they were always driven by a soldier or the lictor of some petty police officer carrying in his hand an enormous whip, with which he lashed them with as little reluctance as if they had been a team of horses.

The Dutch Embassy proceeded by land to the capital, in the middle of winter, when the rivers and canals were frozen. The thermometer was frequently from 8 to 16 degrees below the freeing point, and the face of the country was mostly covered with ice and snow; yet they were often under the necessity of travelling all night; and the peasantry, who were pressed to carry the presents and their baggage, notwithstanding their heavy loads, were obliged to keep up with them as long as they could. In the course of two nights, Mr. Van Braam observes, not less than eight of these poor wretches actually expired under their burdens, through cold, hunger, fatigue, and the cruel treatment of their drivers.

It had been the practice of some of the gentlemen of the British embassy, in their return through the country, to walk during a part of the day, and to join the barges towards the hour of dinner. One day an officer of high rank took it into his head to interrupt them in their usual walk, and for this purpose dispatched after them nine or ten of his soldiers, who forced them in a rude manner to return to the vessels. Our two conductors Van and Chou, coming up at the time, and being made acquainted with the circumstance, gave to each of the soldiers a most severe flogging. One of these, who had been particularly insolent, had his ears bored through with iron wire, and his hands bound to them for several days. The viceroy of Canton was at this time with the embassy, and being in rank superior to the offending officer, he ordered the latter to appear before him, gave him a severe reprimand, and sentenced him to receive forty strokes of the bamboo as a gentle correction. Our two Chinese friends were particularly pressing that the gentlemen insulted should be present at the punishment of the officer, and it was not without difficulty they could be persuaded that such a scene would not afford them any gratification. It happened also, in the Dutch embassy, that an inferior officer was flogged and disgraced by their conductors for not having in readiness a sufficient number of coolies or porters to proceed with the baggage, and to carry the sedan chairs in which they travelled.

The tyranny that men in office exercise over the multitude, and each other, is perfectly agreeable to the systematic subordination which the law has sanctioned. But as authority is a dangerous deposit in the hands of the wisest, and leads sometimes the most wary to

"Play such fantastic tricks before high heaven As make the angels weep,"

what must the effects of it be when vested in an illiterate Chinese or rude Tartar who has no other talent or recommendation for his authority than the power alone which his office allows him to exercise?

Several instances however occurred in the course of our journey through the country, which seemed to mark the same unfeeling and hard-hearted disposition to exist between persons of equal condition in life, as in men in office over their inferiors. One of these afforded an extraordinary trait of inhumanity. A poor fellow at Macao, in the employ of the British factory there, fell by accident from a wall and pitched upon his skull. His companions took him up with very little appearance of life and, in this state, were carrying him away towards the skirts of the town, where they were met by one of the medical gentlemen belonging to the embassy. He interrogated them what they meant to do with the unfortunate man, and was very coolly answered, they were going to bury him. Having expressed his astonishment that they should think of putting a man into the grave before the breath was out of his body, they replied that they were of opinion he never could recover, and that if they carried him home he would only be a trouble and expence to his friends so long as he remained in a situation which rendered him unable to assist himself. The man, however, by the humanity and attention of Doctor Scott, was restored again to his family and to those friends who knew so well to appreciate the value of his life.

The doctor however was not aware of the risk he ran in thus exercising his humanity, as by a law of the country, which appears to us extraordinary, if a wounded man be taken into the protection and charge of any person with a view to effect his recovery, and he should happen to die under his hands, the person into whose care he was last taken is liable to be punished with death, unless he can produce undeniable evidence to prove how the wound was made, or that he survived it forty days. The consequence of such a law is, that if a person should happen to be mortally wounded in an affray, he is suffered to die in the streets, from the fear (should any one take charge of him) of being made responsible for his life.

A striking instance of the fatal effects of such a law happened at Canton lately. A fire broke out in the suburbs and three Chinese, in assisting to extinguish it, had their limbs fractured and were otherwise dreadfully wounded by the falling of a wall. The surgeon of the English factory, with all the alacrity to administer relief to suffering humanity, which characterizes the profession in Britain, directed them to be carried to the factory, and was preparing to perform amputation, as the only possible means of saving their lives, when one of the Hong merchants having heard what was going on ran with great haste to the place, and entreated the surgeon by no means to think of performing any operation upon them, but rather to suffer them to be taken away from the factory as speedily as possible; adding that, however good his intentions might be, if any one of the patients should die under his hands, he would inevitably be tried for murder, and the most mitigated punishment would be that of banishment for life into the wilds of Tartary. The wounded Chinese were accordingly removed privately, and, no doubt, abandoned to their fate.

The operation of such a barbarous law (for so it appears to us) will serve to explain the conduct of the Chinese in the following instance. In the course of our journey down the grand canal we had occasion to witness a scene, which was considered as a remarkable example of a want of fellow-feeling. Of the number of persons who had crowded down to the banks of the canal several had posted themselves upon the high projecting stern of an old vessel which, unfortunately, breaking down with the weight, the whole groupe tumbled with the wreck into the canal, just at the moment when the yachts of the embassy were passing. Although numbers of boats were sailing about the place, none were perceived to go to the assistance of those that were struggling in the water. They even seemed not to know that such an accident had happened, nor could the shrieks of the boys, floating on pieces of the wreck, attract their attention. One fellow was observed very busily employed in picking up, with his boat-hook, the hat of a drowning man. It was in vain we endeavoured to prevail on the people of our vessel to heave to and send the boat to their assistance. It is true, we were then going at the rate of seven miles an hour, which was the plea they made for not stopping. I have no doubt that several of these unfortunate people must inevitably have perished.

Being thus insensible to the sufferings of their companions and countrymen, little compassion is to be expected from them towards strangers. From a manuscript journal, kept by a gentleman in the suite of the Dutch Embassador, it appears that, on their route to the capital, the writer felt an inclination to try his skaits on a sheet of ice that they passed by the road-side; he was also urged to it by the conducing officers. Having proceeded to some distance from the shore, the ice gave way and he fell in up to the neck. The Chinese, instead of rendering him any assistance, in the absence of his own countrymen who had gone forwards, ran away laughing at this accident and left him to scramble out as well as he could, which was not effected without very great difficulty.

But, if further proofs were wanting to establish the insensible and incompassionate character of the Chinese, the horrid practice of infanticide, tolerated by custom and encouraged by the government, can leave no doubt on this subject.--I venture to say encouraged, because where the legislature does not interfere to prevent crimes, it certainly may be said to lend them its countenance. No law, however, allows, as I observe it noticed in a modern author of reputation, a father to expose all the daughters and the third son. I believe the laws of China do not suppose such an unnatural crime to exist, and have therefore provided no punishment for it. It is true, they have left a child to the entire disposal of the father, concluding, perhaps, that if his feelings will not prevent him from doing an injury, no other consideration will. Thus, though the commission of infanticide be frequent in China, it is considered as more prudent to wink at it as an inevitable evil which natural affection will better correct than penal statues; an evil that, on the other hand, if publicly tolerated, would directly contradict the grand principle of filial piety, upon which their system of obedience rests, and their patriarchal form of government is founded.

It is, however, tacitly considered as a part of the duty of the police of Pekin to employ certain persons to go their rounds, at an early hour in the morning, with carts, in order to pick up such bodies of infants as may have been thrown out into the streets in the course of the night. No inquiries are made, but the bodies are carried to a common pit without the city walls, into which all those that may be living, as well as those that are dead, are said to be thrown promiscuously. At this horrible pit of destruction the Roman Catholic missionaries, established in Pekin, attend by turns as a part of the duties of their office, in order, as one of them expressed himself to me on this subject, to chuse among them those that are the most lively, to make future proselytes, and by the administration of baptism to such of the rest as might be still alive, pour leur sauver l'âme. The Mahomedans who, at the time that their services were useful in assisting to prepare the national calendar, had a powerful influence at Court, did much better: these zealous bigots to a religion, whose least distinguishing feature is that of humanity, were, however, on these occasions, the means of saving the lives of all the little innocents they possibly could save from this maw of death, which was an humane act, although it might be for the purpose of bringing them up in the principles of their own faith. I was assured by one of the Christian missionaries, with whom I had daily conversation during a residence of five weeks within the walls of the Emperor's palace at Yuen-min-yuen, and who took his turn in attending, pour leur sauver l'ame, that such scenes were sometimes exhibited on these occasions as to make the feeling mind shudder with horror. When I mention that dogs and swine are let loose in all the narrow streets of the capital, the reader may conceive what will sometimes necessarily happen to the exposed infants, before the police-carts can pick them up.

The number of children thus unnaturally and inhumanly slaughtered, or interred alive, in the course of a year, is differently stated by different authors, some making it about ten and others thirty thousand in the whole empire. The truth, as generally happens, may probably lie about the middle. The missionaries, who alone possess the means of ascertaining nearly the number that is thus sacrificed in the capital, differ very materially in their statements: taking the mean, as given by those with whom we conversed on the subject, I should conclude that about twenty-four infants were, on an average, in Pekin, daily carried to the pit of death where the little innocents that have not yet breathed their last are condemned without remorse,

"----to be stifled in the vault, To whose foul mouth no healthsome air breathes in, And there die."

This calculation gives nine thousand nearly for the capital alone, where it is supposed about an equal number are exposed to that of all the other parts of the empire. Those, whose constant residence is upon the water, and whose poverty, or superstition, or total insensibility, or whatever the cause may be that leads them to the perpetration of an act against which nature revolts, sometimes, it is said, expose their infants by throwing them into the canal or river with a gourd tied round their necks, to keep the head above water, and preserve them alive until some humane person may be induced to pick them up. This hazardous experiment, in a country where humanity appears to be reduced to so low an ebb, can only be considered as an aggravation of cruelty. I have seen the dead body of an infant, but without any gourd, floating down the river of Canton among the boats, and the people seemed to take no more notice of it than if it had been the carcase of a dog: this, indeed, would in all probability have attracted their attention, dogs being an article of food commonly used by them; the miserable half-famished Chinese, living upon the water, are glad to get any thing in the shape of animal food, which they will even eat in a state of putrefaction. Yet, little scrupulous as they are with regard to diet, I am not credulous enough to believe the information of a Swedish author[9] to be correct in his statement of a cure for a certain disease, though "he has no reason to doubt of the fact," per [Greek: teknophagian] alternis diebus, alternis jejunio--by eating children every other day!

[9] Mr. Torreen.

A picture so horrid in its nature as the exposing of infants presents to the imagination is not to be surpassed among the most savage nations. The celebrated legislator of Athens made no law to punish parricide, because he considered it as a crime against nature, too heinous ever to be committed, and that the bare supposition of such a crime would have disgraced the country. The Chinese, in like manner, have no positive law against infanticide. The laws of the rude and warlike Spartans allowed infanticide, of which, however, the parents were not the perpetrators, nor the abettors. Nor, among these people, were the weak and sickly children, deemed by the magistrates unlikely ever to become of use to themselves, or to the public, thrown into the [Greek: apothêkê], or common repository of the dead bodies of children, until life had been previously extinguished, we will charitably suppose, by gentle and the least painful means.

The exposing of children, however, it must be allowed, was very common among the ancients. The stern and rigid virtues of the Romans allowed this among many other customs, that were more unnatural than amiable, and such as in civilized societies of the present day would have been considered among the most atrocious of moral crimes. A Roman father, if his infant was meant to be preserved, lifted it from the ground in his arms; if he neglected that ceremony, the child, it would seem, was considered as doomed to exposure in the highway. Thus, in the Andrian of Terence, where, though the scene is not laid in Rome, Roman customs are described, "quidquid peperisset, decreverunt tollere." "Let it be boy or girl they have resolved to lift it from the ground." Nor indeed is secret infanticide unknown in modern Europe, although it may be owing to a different principle. In such cases, the sense of shame and the fear of encountering the scorn and obloquy of the world have determined the conduct of the unhappy mother, before the feelings of nature could have time to operate. For I am willing to hope that none who had ever experienced a mother's feelings and a mother's joy would consent by any means, direct or indirect, or under any impression of fear of shame, of scorn, or biting penury, to the destruction of a new-born babe. And I may venture to say with confidence, that a British cottager, however indigent, would divide his scanty pittance among a dozen children rather than consent to let some of them perish, that he and the rest might fare the better, were even our laws as tacit on this subject as those of China.

Some of the Christian missionaries, in their accounts of this country, have attempted to palliate the unnatural act of exposing infants, by attributing it to the midwife, who they pretend to say, from knowing the circumstances of the parents, strangle the child without the knowledge of the mother, telling her that the infant was still-born. Others have ascribed the practice to a belief in the metempsycosis, or transmigration of souls into other bodies, that the parents, seeing their children must be doomed to poverty, think it is better at once to let the soul escape in search of a more happy asylum, than to linger in one condemned to want and wretchedness. No degree of superstition, one would imagine, could prevail upon a parent to reason thus, in that most anxious and critical moment when the combined efforts of hope and fear, of exquisite joy and severe pain, agitate by turns the mother's breast. Besides, the Chinese trouble themselves very little with superstitious notions, unless where they apprehend some personal danger. Nor is it more probable that the midwife should take upon herself the commission of a concealed and voluntary murder of an innocent and helpless infant, for the sake of sparing those feelings in another, of which the supposition implies she could not possibly partake; and if she should be encouraged by the father, whose affections for an infant child may be more gradually unfolded than the mother's, to perpetrate so horrid an act, we must allow that to the evidence of unnatural and murtherous parents must be added that of hired ruffians; so that Chinese virtue would gain little by such a supposition.

It is much more probable that extreme poverty and hopeless indigence, the frequent experience of direful famines, and the scenes of misery and calamity occasioned by them, acting on minds whose affections are not very powerful, induce this unnatural crime which common custom has encouraged, and which is not prohibited by positive law. That this is the case, and that future advantages are not overlooked, will appear from the circumstance of almost all the infants that are exposed being females, who are the least able to provide for themselves, and the least profitable to their parents; and the practice is most frequent in crowded cities, where not only poverty more commonly prevails, but so many examples daily occur of inhumanity, of summary punishments, acts of violence and cruelty, that the mind becomes callous and habituated to scenes that once would have shocked, and is at length scarcely susceptible of the enormity of crimes.

I am afraid, however, it is but too common a practice even in the remotest corners of the provinces. A respectable French missionary, now in London, who was many years in Fo-kien, told me that he once happened to call on one of his converts just at the moment his wife was brought to-bed. The devoted infant was delivered to the father in order to be plunged into a jar of water that was prepared for the purpose. The missionary expostulated with the man on the heinousness of an act that was a crime against God and nature. The man persisted that, having already more than he could support, it would be a greater crime to preserve a life condemned to want and misery, than to take it away without pain. The missionary, finding that no argument of his was likely to divert him from his purpose, observed "that, as a Christian, he could not refuse him the satisfaction of saving the infant's soul by baptism." During the ceremony, as the father held the infant in his arms he happened to fix his eyes on its face, when the missionary thought he perceived the feelings of nature begin to work; and he protracted the ceremony to give time for the latent spark of parental affection to kindle into flame. When the ceremony was ended; "Now," says the missionary, "I have done my duty in saving a soul from perishing." "And I," rejoined the man, "will do mine, by saving its life," and hurried away with the infant to deposit it in the bosom of its mother.

How very weak then, in reality, must be the boasted filial affection of the Chinese for their parents, when they scruple not to become the murderers of their own children, towards whom, according to the immutable laws of nature, the force of affection will ever be stronger than for those whom the laws of China, in preference, have commanded to be protected and supported when rendered incapable of assisting themselves. The truth of this observation, which I believe few will call in question, is a strong proof that, as I have already remarked, filial piety among the Chinese may rather be considered in the light of an ancient precept, carrying with it the weight of a positive law, than the effect of sentiment.

It is right to mention here (what however is no palliation of the crime, though a diminution of the extent of it) a circumstance which I do not recollect to have seen noticed by any author, and the truth of which I have too good authority to call in question. As every corpse great and small must be carried to a place of burial at a considerable distance without the city, and as custom requires that all funerals should be conducted with very heavy expences, people in Pekin, even those in comfortable circumstances, make no hesitation in laying in baskets still-born children, or infants who may die the first month, knowing that they will be taken up by the police. This being the case, we may easily conceive that, in a city said to contain three millions of people, a great proportion of the nine thousand, which we have supposed to be annually exposed, may be of the above description. According to the rules of political arithmetic, and supposing half of those who died to be exposed, the number would be diminished to about 4000. The expence attending a Chinese funeral is more extravagant than an European can well conceive. A rich Hong merchant at Canton is known to have kept his mother near twelve months above ground, because it was not convenient for him to bury her in a manner suitable to his supposed wealth and station.

I am informed also that foundling hospitals do exist in China, but that they are on a small scale, being raised and supported by donations of individuals, and their continuance is therefore as precarious as the wealth of their charitable founders.

These unfavourable features in the character of a people, whose natural disposition is neither ferocious nor morose; but, on the contrary, mild, obliging, and cheerful, can be attributed only to the habits in which they have been trained, and to the heavy hand of power perpetually hanging over them. That this is actually the case may be inferred from the general conduct and character of those vast multitudes who, from time to time, have emigrated to the Philippine islands, Batavia, Pulo Pinang and other parts of our East Indian settlements. In those places they are not less remarkable for their honesty, than for their peaceable and industrious habits. To the Dutch in Batavia they are masons, carpenters, tailors, shoemakers, shopkeepers, bankers, and, in short, every thing. Indolence and luxury are there arrived to such a height that, without the assistance of the Chinese, the Dutch would literally be in danger of starving. Yet the infamous government of that place, in the year 1741, caused to be massacred, in cold blood, many thousands of these harmless people who offered no resistance; neither women nor children escaped the fury of these blood-hounds.

In these places it appears also, that their quickness at invention is not surpassed by accuracy of imitation, for which they have always been accounted remarkably expert in their own country. Man is, by nature, a hoarding animal; and his endeavours to accumulate property will be proportioned to the security and stability which the laws afford for the possession and enjoyment of that property. In China, the laws regarding property are insufficient to give it that security: hence the talent of invention is there seldom exercised beyond suggesting the means of providing for the first necessities and the most pressing wants. A man, indeed, is afraid here to be considered as wealthy, well knowing that some of the rapacious officers of the state would find legal reasons to extort his riches from him.

The exterior deportment of every class in China is uncommonly decent, and all their manners mild and engaging; but even these among persons of any rank are considered as objects worthy the interference of the legislature; hence it follows that they are ceremonious without sincerity, studious of the forms only of politeness without either the ease or elegance of good-breeding. An inferior makes a sham attempt to fall on his knees before his superior, and the latter affects a slight motion to raise him. A common salutation has its mode prescribed by the court of ceremonies; and any neglect or default in a plebeian towards his superior is punishable by corporal chastisement, and in men in office by degradation or suspension. In making thus the exterior and public manners of the people a concern of the legislature, society in many respects was considerably benefited. Between equals, and among the lower orders of people, abusive language is very unusual, and they seldom proceed to blows. If a quarrel should be carried to this extremity, the contest is rarely attended with more serious consequences than the loss of the long lock of hair growing from the crown of the head, or the rent of their clothes. The act of drawing a sword, or presenting a pistol, is sufficient to frighten a common Chinese into convulsions; and their warriors shew but few symptoms of bravery. The Chinese may certainly be considered among the most timid people on the face of the earth; they seem to possess neither personal courage, nor the least pretence of mind in dangers or difficulties; consequences that are derived probably from the influence of the moral over the physical character. Yet there is perhaps no country where acts of suicide occur more frequently than in China, among the women as well as the men: such acts being marked with no disgrace, are not held in any abhorrence. The government, indeed, should seem to hold out encouragement to suicide, by a very common practice of mitigating the sentence of death, in allowing the criminal to be his own executioner. The late viceroy of Canton, about two years ago, put an end to his life by swallowing his stone snuff-bottle, which stuck in the oesophagus; and he died in excruciating agonies.

In a government, where every man is liable to be made a slave, where every man is subject to be flogged with the bamboo at the nod of one of the lowest rank of those in office, and where he is compelled to kiss the rod that beats him or, which amounts to the same thing, to thank the tyrant on his knees for the trouble he has taken to correct his morals, high notions of honour and dignified sentiments are not to be expected. Where the maxims of the government commanding, and the opinions of the people agreeing, that corporal punishment may be inflicted, on the ground of a favour conferred upon the person punished, a principle of humiliation is admitted that is well calculated to exclude and obliterate every notion of the dignity of human nature.

A slave, in fact, cannot be dishonoured. The condition itself of being dependent upon and subject to the caprice of another, without the privilege of appeal, is such a degraded state of the human species, that those who are unfortunately reduced to it have no further ignominy or sense of shame to undergo. The vices of such a condition are innumerable, and they appear on all occasions among this people celebrated (rather undeservedly I think) for their polished manners and civilized government. A Chinese merchant will cheat, whenever an opportunity offers him the means, because he is considered to be incapable of acting honestly; a Chinese peasant will steal when ever he can do it without danger of being detected, because the punishment is only the bamboo, to which he is daily liable; and a Chinese prince, or a prime minister, will extort the property of the subject, and apply it to his private use, whenever he thinks he can do it with impunity. The only check upon the rapacity of men in power is the influence of fear, arising from the possibility of detection: the love of honour, the dread of shame, and a sense of justice, seem to be equally unfelt by the majority of men in office.

It would be needless to multiply instances to those already on record of the refined knavery displayed by Chinese merchants in their dealings with Europeans, or the tricks that they play off in their transactions with one another. They are well known to most nations, and are proverbial in their own. A merchant with them is considered as the lowest character in the country, as a man that will cheat if he can, and whose trade it is to create and then supply artificial wants. To this general character, which public opinion has most probably made to be what it is, an exception is due to those merchants who, acting under the immediate sanction of the government, have always been remarked for their liberality and accuracy in their dealings with Europeans trading to Canton. These men who are styled the Hong merchants, in distinction to a common merchant whom they call mai-mai-gin, a buying and selling man, might not unjustly be compared with the most eminent of the mercantile class in England.

But as traders in general are degraded in all the state maxims, and consequently in public opinion, it is not surprising they should attach so little respect to the character of foreign merchants trading to their ports, especially as several knavish tricks have been practised upon them, in spite of all their acuteness and precaution. The gaudy watches of indifferent workmanship, fabricated purposely for the China market and once in universal demand, are now scarcely asked for. One gentleman in the Honourable East India Company's employ took it into his head that cuckoo clocks might prove a saleable article in China, and accordingly laid in a large assortment, which more than answered his most sanguine expectations. But as these wooden machines were constructed for sale only, and not for use, the cuckoo clocks became all mute long before the second arrival of this gentleman with another cargo. His clocks were now not only unsaleable, but the former purchasers threatened to return theirs upon his hands, which would certainly have been done, had not a thought entered his head, that not only pacified his former customers but procured him also other purchasers for his second cargo--he convinced them by undeniable authorities, that the cuckoo was a very odd kind of bird which sung only at certain seasons of the year, and assured them that whenever the proper time arrived, all the cuckoos they had purchased would once again "tune their melodious throats." After this it would only be fair to allow the Chinese sometimes to trick the European purchaser with a wooden ham instead of a real one.

But as something more honourable might be expected in a prince of the blood, a grandson of the Emperor, I shall just mention one anecdote that happened during my abode in the palace of Yuen-min-yuen. This gentleman, then about five-and-twenty years of age, having no ostensible employment, came almost daily to the hall of audience, where we were arranging the presents for the Emperor. He had frequently desired to look at a gold time-piece which I wore in my pocket; one morning I received a message from him, by one of the missionaries, to know if I would sell it and for what price. I explained to the missionary that, being a present from a friend and a token of remembrance, I could not willingly part with it, but that I would endeavour to procure him one equally good from our artificers who I thought had such articles for sale. I soon discovered, however, that his Royal Highness had already been with these people, but did not like their prices. The following morning a second missionary came to me, bringing a present from the prince consisting of about half a pound of common tea, a silk purse, and a few trumpery trinkets, hinting at the same time, that he was expected to carry back the watch in return as an equivalent. I requested the missionary immediately to take back the princely present, which he did with considerable reluctance, dreading his Highness's displeasure. The poor fellow happened to have a gold watch about him, which he was desired to shew; and the same day he had a visit from one of the prince's domestics to say, that his master would do him the honour to accept his watch; which he was not only under the necessity of sending, but was obliged to thank him, on his knees, for this extraordinary mark of distinction. He told me, moreover, that this same gentleman had at least a dozen watches which had been procured in the same honourable way.

In the list of presents carried by the late Dutch Embassador were two grand pieces of machinery, that formerly were a part of the curious museum of the ingenious Mr. Coxe. In the course of the long journey from Canton to Pekin they had suffered some slight damage. On leaving the capital they discovered, through one of the missionaries, that while these pieces were under repair, the prime minister Ho-tchung-tang had substituted two others of a very inferior and common sort to complete the list, reserving the two grand pieces of clock-work for himself, which, at some future period, he would, perhaps, take the merit of presenting to the Emperor in his own name.

These examples but too clearly illustrate a great defect in the boasted moral character of the Chinese. But the fault, as I before observed, seems to be more in the system of government than in the nature and disposition of the people. The accession of a foreign power to the throne, by adopting the language, the laws, and the customs of the conquered, has preserved with the forms all the abuses of the ancient government. The character of the governors may differ a little, but that of the governed remains unchanged. The Tartars, by assuming the dress, the manners, and the habits of the Chinese, by being originally descended from the same stock, and by a great resemblance of features, are scarcely distinguishable from them in their external appearance. And if any physical difference exist, it seems to be in stature only, which may have arisen from local causes. The Chinese are rather taller, and of a more slender and delicate form than the Tartars, who are in general short, thick, and robust. The small eye, elliptical at the end next to the nose, is a predominating feature in the cast of both the Tartar and the Chinese countenance, and they have both the same high cheek bones and pointed chins, which, with the custom of shaving off the hair, gives to the head the shape of an inverted cone, remarkable enough in some subjects, but neither so general, nor so singular, as to warrant their being considered among the monsters in nature, Homo monstrosus, macrocephalus, capite conico, Chinensis[10]. The head of our worthy conductor Van-ta-gin, who was a real Chinese, had nothing in its shape different from that of an European, except the eye. The portrait of this gentleman, drawn by Mr. Hickey, is so strong a likeness, and he was deservedly so great a favourite of every Englishman in the train of the British Embassador, that I am happy in having in opportunity of placing it at the head of this work.

[10] Linn. Systema Naturæ.

The natural colour both of the Chinese and Tartars seems to be that tint between a fair and dark complexion, which we distinguish the word brunet or brunette; and the shades of this complexion are deeper, or lighter, according as they have been more or less exposed to the influence of the climate. The women of the lower class, who labour in the fields or who dwell in vessels, are almost invariably coarse, ill-featured, and of a deep brown complexion, like that of the Hottentot. But this we find to be the case among the poor of almost every nation. Hard labour, scanty fare, and early and frequent parturition, soon wither the delicate buds of beauty. The sprightliness and expression of the features, as well as the colour of the skin, which distinguish the higher ranks from the vulgar, are the effects of ease and education. We saw women in China, though very few, that might pass for beauties even in Europe. The Malay features however prevail in most; a small black or dark brown eye, a short rounded nose, generally a little flattened, lips considerably thicker than in Europeans, and black hair, are universal.

The Mantchoo Tartars would appear to be composed of a mixed race: among these we observed several, both men and women, that were extremely fair and of florid complexions: some had light blue eyes, straight or aquiline noses, brown hair, immense bushy beards, and had much more the appearance of Greeks than of Tartars. It is certainly not improbable that the Greeks of Sogdiana, whose descendants must have blended with the western Tartars and with whom the Mantchoos were connected, may have communicated this cast of countenance. Tchien-lung, whose nose was somewhat aquiline and complexion florid, used to boast of his descent from Gengis-khan: these, however, are exceptions to the general character, which is evidently the same as that of the Chinese.

But although their appearance and manners are externally the same, a closer acquaintance soon discovers that in disposition they are widely different. Those who are better pleased with a blunt sincerity bordering on rudeness than a studied complaisance approaching to servility; who may think it better to be robbed openly than cheated civilly, will be apt to give the preference to the Tartar character. Yet those Tartars of distinction, who fill some of the higher situations in the state, soon lose their native roughness and are scarcely distinguishable in their manners and demeanour from the Chinese.

The ease, politeness, and dignified carriage of the old viceroy of Pe-tche-lee, who was a Mantchoo, could not be exceeded by the most practiced courtier in modern Europe: the attention he shewed to every thing that concerned the embassy, the unaffected manner in which he received and entertained us at Tien-sing; the kindness and condescension with which he gave his orders to the inferior officers and to his domestics, placed him in a very amiable point of view. He was a very fine old man of seventy-eight years of age, of low stature, with small sparkling eyes, a benign aspect, a long silver beard, and the whole of his appearance calm, venerable, and dignified. The manners of Sun-ta-gin, a relation of the Emperor and one of the six ministers of state, were no less dignified, easy, and engaging; and Chung-ta-gin, the new viceroy of Canton, was a plain, unassuming, and good-natured man. The prime minister Ho-chang-tong, the little Tartar legate, and the ex-viceroy of Canton, were the only persons of rank among the many we had occasion to converse with that discovered the least ill-humour, distant hauteur, and want of complaisance. All the rest with whom we had any concern, whether Tartars or Chinese, when in our private society, were easy, affable, and familiar, extremely good-humoured, loquacious, communicative. It was in public only, and towards each other, that they assumed their ceremonious gravity, and practised all the tricks of demeanour which custom requires of them.

The general character, however, of the nation is a strange compound of pride and meanness, of affected gravity and real frivolousness, of refined civility and gross indelicacy. With an appearance of great simplicity and openness in conversation, they practise a degree of art and cunning against which an European is but ill prepared. Their manner of introducing the subject of the court ceremonies in conversation with the Embassador is no bad specimen of their sly address in managing matters of this sort. Some of them observed, by mere accident as it were, how curious it was to see the different modes of dress that prevailed among different nations: this naturally brought on a comparison between theirs and ours, the latter of which they pretended to examine with critical attention. After a good deal of circumlocutory observations, they thought their own entitled to the preference, being more convenient, on account of its being made wide and loose and free from tight ligatures; whereas ours must be exceedingly uneasy and troublesome in any other posture than that of standing upright; and particularly so in making the genuflections and prostrations which were customary and indeed necessary to be performed by all persons whenever the Emperor appeared in public. No notice being taken of this broad hint, so artfully introduced, they proceeded to compare their wide petticoats with our breeches, and to contrast the play and freedom of their knee-joints with the obstruction that our knee-buckles and garters must necessarily occasion. This brought them directly to the point, and they finished by recommending, in the warmth of their friendship, that we should disencumber ourselves of our breeches, as they would certainly be inconvenient to appear in at court.

Of perseverance in negociation, or more properly speaking, in driving a bargain, the Tartar legate gave no bad specimen of his talent. Having in vain practiced every art to obtain from the Embassador an unconditional compliance with the court ceremony, he was sent at length by the Prime Minister to inform him, that the important point was finally decided and that the English mode was to be adopted; but, he observed, that as it was not the custom of China to kiss the Emperor's hand, he had something to propose to which there could be no objection, and which was that, in lieu of that part of the English ceremony, he should put the second knee upon the ground and, instead of bending one knee, to kneel on both. In fact, they negociate on the most trifling point with as much caution and preciseness, as if they were forming a treaty of peace, and with more address than some treaties of peace have been negociated.

As a direct refusal to any request would betray a want of good breeding, every proposal finds their immediate acquiescence; they promise without hesitation, but generally disappoint by the invention of some sly pretence or plausible objection. They have no proper sense of the obligations of truth. So little scrupulous indeed are they with regard to veracity, that they will assert and contradict without blushing, as it may best suit the purpose of the moment.

The vanity of an usurped national superiority and a high notion of self-importance never forsake them on any occasion. Those advantages in others which they cannot avoid feeling, they will affect not to see. And although they are reduced to the necessity of employing foreigners to regulate their calendar and keep their clocks in order, although they are in the habit of receiving yearly various specimens of art and ingenuity from Europe, yet they pertinaciously affect to consider all the nations of the earth as barbarians in comparison of themselves. A Chinese merchant of Canton, who, from the frequent opportunities of seeing English ships, was not insensible of their advantages over those of his own nation which traded to Batavia and other distant ports, resolved, and actually began, to construct a vessel according to an English model; but the Hoo-poo or collector of the customs being apprized of it, not only obliged him to relinquish his project but fined him in a heavy penalty for presuming to adopt the modes of a barbarous nation. So great is their national conceit that not a single article imported into the country, as I have elsewhere observed, retains its name. Not a nation, nor person, nor object, that does not receive a Chinese appellation: so that their language, though poor, is pure.

The expressions made use of in salutation, by different nations, may perhaps be considered as deriving their origin from features of national character. Lau-ye, Old sir, is a title of respect, with which the first officers of state may be addressed, because the maxims of government have inculcated the doctrine of obedience, respect, and protection to old age. The common salutation among the lower orders of people in some of the southern provinces is Ya fan, Have you eaten your rice? the greatest happiness that the common class of people in China can hope to enjoy consisting in their having a sufficiency of rice. Thus also the Dutch, who are considered as great eaters, have a morning salutation which is common among all ranks, Smaakelyk eeten! May you eat a hearty dinner! Another universal salutation among this people is, Hoe vaart uwe? How do you sail? adopted no doubt in the early periods of the Republic, when they were all navigators and fishermen. The usual salutation at Cairo is, How do you sweat? a dry hot skin being a sure indication of a destructive ephemeral fever. I think some author has observed, in contrasting the haughty Spaniard with the frivolous Frenchman, that the proud steady gait and inflexible solemnity of the former were expressed in his mode of salutation, Come esta? How do you stand? whilst the Comment vous portez vous? How do you carry yourself? was equally expressive of the gay motion and incessant action of the latter.

The Chinese are so ceremonious among themselves, and so punctilious with regard to etiquette, that the omission of the most minute point established by the court of ceremonies is considered as a criminal offence. Visiting by tickets, which with us is a fashion of modern refinement, has been a common practice in China some thousand years; but the rank of a Chinese visitor is immediately ascertained by the size, colour, and ornaments of his ticket, which also varies in all these points according to the rank of the person visited. The old Viceroy of Pe-tche-lee's ticket to the Embassador contained as much crimson-coloured paper as would be sufficient to cover the walls of a moderate-sized room.

CHAP. V.

Manners and Amusements of the Court--Reception of Embassadors--Character and private Life of the Emperor--His Eunuchs and Women.

General Character of the Court--Of the Buildings about the Palace--Lord Macartney's Account of his Introduction--Of the Celebration of the Emperor's Anniversary Festival--Of a Puppet-Shew--Comedy and Pantomime--Wrestling--Conjuring and Fire-Works--Reception and Entertainment of the Dutch Embassadors from a Manuscript Journal--Observations on the State of the Chinese Stage--Extraordinary Scene in one of their Dramas--Gross and indelicate Exhibitions--Sketch of Kien-Long's Life and Character--Kills his Son by an unlucky Blow--conceives himself immortal--Influence of the Eunuchs of the Tartar Conquest--their present State and Offices--Emperor's Wife, Queens, and Concubines--How disposed of at his Death.

After the sketch I have exhibited of the state of society among the different ranks in China, a tolerable notion may be formed of the general character and complexion of the court. It is, as Lord Macartney has justly observed, "a singular mixture of ostentatious hospitality and inbred suspicion, ceremonious civility and real rudeness, shadowy complaisance and substantial perverseness; and this prevails through all the departments connected with the Court, although somewhat modified by the personal disposition of those at their head; but as to that genuine politeness, which distinguishes our manners, it cannot be expected in Orientals, considering among other things the light in which they are accustomed to regard the female part of society." Whether the great ministers of state, who have daily intercourse in the different tribunals, sometimes relax from the stiff and formal deportment observed towards each other in public, I am not able to say, but when at Court they invariably observe certain stated forms and expression as studied and ceremonious as if they had never met before. It appeared to us highly ridiculous to see our friends, the two colleagues Van-ta-gin and Chou-ta-gin, on meeting in the precincts of the palace, performing to each other all the genuflexions and motions of the body which the ceremonial institutes of the empire require.

I rather suspect, however, that where any degree of confidence prevails among these people they sometimes enjoy their moments of conviviality. Our two worthy conductors met at Canton an old acquaintance who was governor of a city in Fo-kien. He gave them an evening entertainment on the river in a splendid yacht to which I was privately invited. On entering the great cabin I found the three gentlemen with each a young girl by his side very richly dressed, the cheeks, lips, and chin highly rouged, the rest of the face and neck whitened with a preparation of cerate. I was welcomed by a cup of hot wine from each of the ladies who first sipped by way of pledging me. During supper, which for number and variety of dishes exceeded any thing I had hitherto met with in the country, the girls played on the flute and sung several airs, but there was nothing very captivating either in the vocal or instrumental part of the music. We passed a most convivial evening free from any reserve or restraint, but on going away I was particularly desired by Van not to take any notice of what I had seen, apprehensive, I suppose, that their brother officers might condemn their want of prudence in admitting a barbarian to witness their relaxation from good morals. The yacht and the ladies it seemed were hired for the occasion.

The incalculable numbers of the great officers of state and their attendants, all robed in the richest silks, embroidered with the most brilliant colours, and tissued with gold and silver, the order, silence, and solemnity with which they arrange and conduct themselves on public court-days are the most commanding features on such occasions.

This sober pomp of Asiatic grandeur is exhibited only at certain fixed festivals; of which the principal is the anniversary of the Emperor's birth-day, the commencement of a new year, the ceremonial of holding the plough, and the reception of foreign embassadors, most of whom they contrive to be present at one or other of those festivals. The birth-day is considered to be the most splendid; when all the Tartar princes and tributuaries, and all the principal officers of government both civil and military, are expected to be present.

For reasons of state, which will be noticed hereafter, the Emperor rarely shews himself in public among the Chinese part of his subjects, except on such occasions; and even then the exhibition is confined within the precincts of the palace from which the populace are entirely excluded. Consistent with their system of sumptuary laws there is little external appearance of pomp or magnificence in the establishment of the Emperor. The buildings that compose the palace and the furniture within them, if we except the paint, the gilding, and the varnish, that appear on the houses even of plebeians, are equally void of unnecessary and expensive ornaments. Those who should rely on the florid relations, in which the missionaries and some travellers have indulged in their descriptions of the palaces of Pekin and those of Yuen-min-yuen, would experience on visiting them a woful disappointment. These buildings, like the common habitations of the country, are all modelled after the form of a tent, and are magnificent only by a comparison with the others and by their number, which is sufficient, indeed, to form a town of themselves. Their walls are higher than those of ordinary houses, their wooden columns of greater diameter, their roofs are immense, and a greater variety of painting and gilding may be bestowed on the different parts; but none of them exceeds one story in height, and they are jumbled and surrounded with mean and insignificant hovels. Some writer has observed that the King of England is worse lodged at Saint James's palace than any sovereign in Europe. Were I to compare some of the imperial palaces in China to any royal residence in Europe it would certainly be to Saint James's; but the apartments, the furniture, and conveniences of the latter, bad as they are, infinitely transcend any of those in China. The stone or clay floors are indeed sometimes covered with a carpet of English broad-cloth, and the walls papered; but they have no glass in the windows, no stoves, fire-places, or fire-grates in the rooms; no sofas, bureaux, chandeliers, nor looking-glasses; no book-cases, prints, nor paintings. They have neither curtains nor sheets to their beds; a bench of wood, or a platform of brick-work, is raised in an alcove, on which are mats or stuffed mattresses, hard pillows, or cushions, according to the season of the year; instead of doors they have usually skreens, made of the fibres of bamboo. In short, the wretched lodgings of the state-officers at the court of Versailles, in the time of the French monarchy, were princely palaces in comparison of those allotted to the first ministers of the Emperor of China, in the capital as well as at Yuen-min-yuen.

When attending the court, on public occasions, each courtier takes his meal alone in his solitary cell on a small square table crowded with bowls of rice and various stews; without table-linen or napkins, without knife, fork, or spoon; a pair of small sticks, or the quills of a porcupine, are the only substitutes for these convenient articles: placing the bowl under his chin, with these he throws the rice into his mouth and takes up the pieces of meat in his soup or stews. Having finished his lonely meal, he generally lies down to sleep. In a government so suspicious as that of China, if parties were known to meet together, the object of them might be supposed something beyond that of conviviality, which however mutual jealousy and distrust have prevented from growing into common use.

As the ready compliance of the late Dutch Embassadors with all the degrading ceremonies required by the Chinese, added to their constant residence in the capital, gave them more opportunities of observing the manners and the amusements of the court than occurred to the British embassy, I shall here avail myself of that part of a journal relating to this subject, which was kept by a young gentleman in the suite of the former, and whose accuracy of observation may be depended on. The account given by him of the New Year's festival, added to Lord Macartney's description of his introduction and the birth-day solemnities, which his Lordship has obligingly permitted me to extract from his journal, together with my own observations at the palace of Yuen-min-yuen, will serve to convey a tolerably exact idea of the state, pleasures, and amusements of the great Monarch of China.

"On the 14th September," observes his Lordship, "at four o'clock in the morning we set out for the court, under the convoy of Van-ta-gin, and Chou-ta-gin, and reached it in little more than an hour, the distance being about three miles from our hotel. We alighted at the park gate, from whence we walked to the Imperial encampment, and were conducted to a large handsome tent prepared for us, on one side of the Emperor's. After waiting there about an hour, his approach was announced by drums and music, on which we quitted our tent and came forward upon the green carpet. He was seated in an open Palankeen, carried by sixteen bearers, attended by numbers of officers bearing flags, standards, and umbrellas; and as he passed we paid him our compliments, by kneeling on one knee, whilst all the Chinese made their usual prostrations. As soon as he had ascended his throne I came to the entrance of his tent, and holding in both my hands a large gold box, enriched with diamonds, in which was enclosed the King's letter, I walked deliberately up and, ascending the steps of the throne, delivered it into the Emperor's own hands, who, having received it, passed it to the Minister by whom it was placed on the cushion. He then gave me, as the first present from him to his Majesty, the Eu-shee, or symbol of peace and prosperity, and expressed his hopes that my Sovereign and he should always live in good correspondence and amity. It is a whitish agate-looking stone, perhaps serpentine, about a foot and a half long, curiously carved, and highly prized by the Chinese; but to me it does not appear in itself to be of any great value.

"The Emperor then presented me with an Eu-shee of a greenish-coloured serpentine stone, and of the same emblematic character; at the same time he very graciously received from me a pair of beautiful enamelled watches, set with diamonds which, having looked at, he passed to the Minister.

"Sir George Staunton (whom, as he had been appointed Minister plenipotentiary, to act in case of my death or departure, I introduced to him as such) now came forward, and after kneeling upon one knee, in the same manner as I had done, presented to him two elegant air-guns, and received from him an Eu-shee of greenish stone nearly similar to mine. Other presents were sent, at the same time, to all the gentlemen of my train. We then descended from the steps of the throne, and sat down upon cushions at one of the tables on the Emperor's left hand. And at other tables, according to their different ranks, the chief Tartar princes and the Mandarins of the court at the same time took their places; all dressed in the proper robes of their respective ranks. These tables were then uncovered and exhibited a sumptuous banquet. The Emperor sent us several dishes from his own table, together with some liquors, which the Chinese call wine; not however expressed from the grape, but distilled or extracted from rice, herbs, and honey.

"In about half an hour he sent for Sir George Staunton and me to come to him and gave to each of us, with his own hands, a cup of warm wine, which we immediately drank in his presence, and found it very pleasant and comfortable, the morning being cold and raw. Among other things he asked me the age of my Sovereign and, being informed of it, said he hoped he might live as many years as himself which were then eighty-three. His manner was dignified, but affable and condescending; and his reception of us was very gracious and satisfactory.

"The order and regularity in serving and removing the dinner was wonderfully exact, and every function of the ceremony performed with such silence and solemnity as in some measure to resemble the celebration of a religious mystery.

"There were present on this occasion three Embassadors from Ta-tze or Pegu, and six Mahomedan Embassadors from the Kalmucs of the south-west, but their appearance was not very splendid. During the ceremony, which lasted five hours, various entertainments of wrestling, tumbling, wire-dancing, together with dramatic representations, were exhibited opposite the Emperor's tent, but at a considerable distance from it.

"The 17th of September, being the Emperor's birth day, we set out for the court at three o'clock in the morning, conducted by Van-ta-gin, Chou-ta-gin, and our usual attendants. We reposed ourselves about two hours in a large saloon at the entrance of the palace enclosure, where fruit, tea, warm milk, and other refreshments were brought to us. At last notice was given that the festival was going to begin, and we immediately descended into the garden, where we found all the great men and mandarins in their robes of state, drawn up before the Imperial pavilion. The Emperor did not shew himself, but remained concealed behind a screen, from whence I presume he could see and enjoy the ceremonies without inconvenience or interruption. All eyes were turned towards the place where his Majesty was imagined to be enthroned, and seemed to express an impatience to begin the devotions of the day. Slow, solemn music, muffled drums, and deep-toned bells, were heard at a distance;--on a sudden the sounds ceased, and all was still--again they were renewed, and then intermitted with short pauses; during which several persons passed backwards and forwards, in the proscenium or foreground of the tent, at if engaged in preparing some grand coup-de-theatre.

"At length the great band, both vocal and instrumental, struck up with all their powers of harmony, and instantly the whole court fell flat upon their faces before this invisible Nebuchadnezzar, whilst

"He in his cloudy tabernacle shrined Sojourned the while."

"The music might be considered as a sort of birth-day ode, or state anthem, the burthen of which was, 'Bow down your heads all ye dwellers upon earth, bow down your heads before the great Kien-long, the great Kien-long.' And then all the dwellers upon China earth there present, except ourselves, bowed down their heads and prostrated themselves upon the ground at every renewal of the chorus. Indeed, in no religion either ancient or modern has the divinity ever been addressed, I believe, with stronger exterior marks of worship and adoration than were this morning paid to the phantom of his Chinese majesty. Such is the mode of celebrating the Emperor's anniversary festival, according to the court ritual. We saw nothing of him the whole day, nor did any of his ministers, I imagine, approach him, for they all seemed to retire at the same moment that we did.

"In the course of a tour we made in the gardens with the prime minister and other great officers of state, whom the Emperor had directed to attend us, we were entertained at one of the palaces with a collation of petitpatis, salt relishes, and other savoury dishes, with fruits and sweetmeats, milk and ice-water; and as soon as we rose from table, a number of yellow boxes, or drawers, were carried in procession before us, containing several pieces of silk and porcelain, which we were told were presents to us from the Emperor, and we consequently made our bows as they passed. We were also amused with a Chinese puppet-shew which differs but little from an English one. There are a distressed princess confined in a castle, and a knight-errant, who, after fighting wild beasts and dragons, sets her at liberty and marries her; wedding-feasts, jousts, and tournaments. Besides these, there was also a comic drama, in which some personages not unlike punch and his wife, Bandemeer and Scaramouch performed capital parts. This puppet-shew, we were told, properly belongs to the ladies' apartments, but was sent out as a particular compliment to entertain us; one of the performances was exhibited with great applause from our conductors, and I understand it is a favourite piece at court.

"On the morning of the 18th September we again went to court, in consequence of an invitation from the Emperor, to see the Chinese comedy and other diversions given on occasion of his birth-day. The comedy began at eight o'clock and lasted till noon. The Emperor was seated on a throne, opposite the stage, which projected a good deal into the pit. The boxes were on each side without seats or divisions. The women were placed above, behind the lattices, so that they might enjoy the amusements of the theatre without being observed.

"Soon after we came in, the Emperor sent for Sir George Staunton and me to attend him, and told us, with great condescension of manner, that we ought not to be surprised to see a man of his age at the theatre, for that he seldom came there except upon a very particular occasion like the present, for that, considering the extent of his dominions and the number of his subjects, he could spare but little time for such amusements. I endeavoured, in the turn of my answer, to lead him towards the subject of my embassy, but he seemed not disposed to enter into it farther than by delivering me a little box of old japan, in the bottom of which were some pieces of agate and other stones much valued by the Chinese and Tartars; and at the top a small book written and painted by his own hand, which he desired me to present to the king my master as a token of his friendship saying, that the old box had been 800 years in his family. He, at the same time, gave me a book for myself also written and painted by him, together with several purses for Areca nut. He likewise gave a purse of the same sort to Sir George Staunton, and sent some small presents to the other gentlemen of the embassy. After this several pieces of silk or porcelain, but seemingly of no great value, were distributed among the Tartar princes and chief courtiers, who appeared to receive them with every possible demonstration of humility and gratitude.

"The theatrical entertainments consisted of great variety, both tragical and comical; several distinct pieces were acted in succession, though without any apparent connexion with one another. Some of them were historical, and others of pure fancy, partly in recitativo, partly in singing, and partly in plain speaking, without any accompaniment of instrumental music, but abounding in battles, murders, and most of the usual incidents of the drama. Last of all was the grand pantomime which, from the approbation it met with, is, I presume, considered as a first-rate effort of invention and ingenuity. It seemed to me, as far as I could comprehend it, to represent the marriage of the ocean and the earth. The latter exhibited her various riches and productions, dragons, and elephants, and tygers, and eagles, and ostriches, oaks and pines, and other trees of different kinds. The ocean was not behind hand, but poured forth on the stage the wealth of his dominions, under the figures of whales and dolphins, porpesses and leviathans, and other sea monsters, besides ships, rocks, shells, spunges, and corals, all performed by concealed actors, who were quite perfect in their parts, and performed their characters to admiration. These two marine and land regiments, after separately parading in a circular procession for a considerable time, at last joined together and, forming one body, came to the front of the stage when, after a few evolutions, they opened to the right and left, to give room for the whale, who seemed to be the commanding officer, to waddle forward; and who, taking his station exactly opposite to the Emperor's box, spouted out of his mouth into the pit several tons of water, which quickly disappeared through the perforations of the floor. This ejaculation was received with the highest applause, and two or three of the great men at my elbow desired me to take particular notice of it; repeating, at the same time, 'Hao, kung hao!'--'charming, delightful!'

"A little before one o'clock in the afternoon we retired, and at four we returned to court to see the evening's entertainments, which were exhibited on the lawn, in front of the great tent or pavilion, where we had been first presented to the Emperor. He arrived very soon after us, mounted his throne, and gave the signal to begin. We had now wrestling and dancing, and tumbling and posture-making, which appeared to us particularly awkward and clumsy, from the performers being mostly dressed according to the Chinese costume, one inseparable part of which is a pair of heavy quilted boots with the soles of an inch thick. The wrestlers, however, seemed to be pretty expert and afforded much diversion to such as were admirers of the Palæstra.

"A boy climbed up a pole or bamboo thirty or forty feet high, played several gambols, and balanced himself on the top of it in various attitudes, but his performance fell far short of what I have often met with in India of the same kind.

"A fellow lay down on his back, and then raised his feet, legs, and thighs from his middle, perpendicularly, so as to form a right angle with his body. On the soles of his feet was placed a large round empty jar, about four feet long and from two and a half to three feet diameter. This he balanced for some time, turning it round and round horizontally, till one of the spectators put a little boy into it, who, after throwing himself into various postures at the mouth of it, came out and sat on the top. He then stood up, then fell flat upon his back, then shifted to his belly, and after shewing a hundred tricks of that sort, jumped down upon the ground and relieved his coadjutor.

"A man then came forward and after fastening three slender sticks to each of his boots took six porcelain dishes of about eighteen inches diameter, and balancing them separately at the end of a little ivory rod, which he held in his hand, and twirling them about for some time, put them one after the other upon the points of the six bootsticks abovementioned, they continuing to turn round all the while. He then took two small sticks in his left hand, and put dishes upon them in the same manner as upon the other, and also one more upon the little finger of his right hand, so that he had nine dishes annexed to him at once, all twirling together, which in a few minutes he took off one by one and placed them regularly on the ground, without the slightest interruption or miscarriage.

"There were many other things of the same kind, but I saw none at all comparable to the tumbling, rope-dancing, wire-walking, and straw balancing of Sadler's-Wells; neither did I observe any seats of equitation in the style of Hughes's and Ashley's amphitheatres, although I had been always told that the Tartars were remarkably skilful in the instruction and discipline of their horses. Last of all were the fire-works which, in some particulars, exceeded any thing of the kind I had ever seen. In grandeur, magnificence, and variety, they were, I own, inferior to the Chinese fire-works we had seen at Batavia, but infinitely superior in point of novelty, neatness, and ingenuity of contrivance. One piece of machinery I greatly admired; a green chest of five feet square was hoisted up by a pulley to the height of fifty or sixty feet from the ground; the bottom was so constructed as then suddenly to fall out, and make way for twenty or thirty strings of lanterns inclosed in the box to descend from it, unfolding themselves from one another by degrees so as at last to form a collection of at least five hundred, each having a light of a beautifully coloured flame burning brightly within it. This devolution and developement of lanterns (which appeared to me to be composed of gauze and paper) were several times repeated, and every time exhibited a difference of colour and figure. On each side was a correspondence of smaller boxes, which opened in like manner as the others, and let down an immense network of fire, with divisions and compartments of various forms and dimensions, round and square, hexagons, octagons and lozenges, which shone like the brightest burnished copper, and flashed like prismatic lightning, with every impulse of the wind. The diversity of colours indeed with which the Chinese have the secret of cloathing fire seems one of the chief merits of their pyrotechny. The whole concluded with a volcano, or general explosion and discharge of suns and stars, squibs, bouncers, crackers, rockets, and grenadoes, which involved the gardens for above an hour after in a cloud of intolerable smoke. Whilst these entertainments were going forward the Emperor sent to us a variety of refreshments, all which, as coming from him, the etiquette of the court required us to partake of, although we had dined but a short time before.

"However meanly we must think of the taste and delicacy of the court of China, whose most refined amusements seem to be chiefly such as I have now described, together with the wretched dramas of the morning, yet it must be confessed, that there was something grand and imposing in the general effect that resulted from the whole spectacle. The Emperor himself being seated in front upon his throne, and all his great men and officers attending in their robes of ceremony, and stationed on each side of him, some standing, some sitting, some kneeling, and the guards and standard-bearers behind them in incalculable numbers. A dead silence was rigidly observed, not a syllable articulated, nor a laugh exploded during the whole performance."

Such was the reception and the entertainment of the British Embassador at the court of Gehol, in Mantchoo Tartary, during the days of the festival of the Emperor's anniversary. I now proceed to give some account of the manner in which the Dutch Embassadors were received, and the entertainments that took place on the occasion of the festival of the new year, as related in the manuscript journal above alluded to.

This journalist observes that, on approaching the capital of the empire, they were not a little astonished to find that the farther they advanced the more miserable and poor was the apparent condition of the people, and the face of the country; the clay-built huts and those of ill-burnt bricks were crumbling to dust; the temples were in ruins, the earthen gods were demolished, and their fragments strewed on the ground; and the district was thinly inhabited. The following day they entered Pekin but were turned out again to take up their lodgings in the suburbs, in a sort of stable. From this place they were ordered to proceed to the palace in their old travelling dresses, as their baggage was not yet arrived. They were drawn in small carts as crazy and as much out of order as their own dresses. Sitting in the bottom of these carts, without any seats, they waited within the walls of the palace a full hour, while an empty room was swept out for their reception. Having remained here for some time, a few planks were brought in, on which were arranged a number of dishes of meat and fish, stewed in different ways. Having finished their repast, thus ended their first day's visit.

The following morning, at five o'clock, they were again summoned to court, and ushered into a small room like that of the preceding day, without any kind of furniture. The weather being extremely cold, the thermometer many degrees below the freezing point, the Embassadors prevailed on the people to make a little fire which after some time was brought in, not however without letting them understand that it was an extraordinary mark of favour, it being the custom of the Chinese to let all Embassadors wait the arrival of the Emperor in the open air.

At length the Emperor made his appearance, carried by eight men in a yellow sedan chair. On his approaching the place where the Embassadors and their suite were standing, they were directed by the master of the ceremonies to fall down on their knees, and in this posture the first Embassador was instructed to hold in both his hands, above his head, the gold box in which was contained the letter for the Emperor: the second minister then stepped forwards, and took the letter out of his hands, which he delivered to the Emperor; and, at the same time, they were directed to bow their heads nine times to the ground, in token of acknowledgment for the gracious reception they had met with from his Chinese Majesty.

This ceremony being ended, they were desired to follow the Emperor's chair, which was carried to the side of a pond or bason in the gardens, then frozen over. From this place the Emperor was drawn on a sledge to a tent pitched on the ice, whilst the Embassador and his suite were conducted into a dirty hovel little better than a pig-stye, where they were desired to sit down on a sort of bench built of stone and mortar; for, like the room they were put into on a former day, it was destitute of the least furniture; and they were told that something presently would be brought for them to eat. On complaining to their conductors that this was not the manner in which they were accustomed to sit down to meat, and that they did not conceive such apartments to be at all suitable to the situation they had the honour to hold, they were shortly afterwards conducted into another room, little better however than the first, but partly furnished with a few old chairs and tables. The candlesticks were small blocks of wood, to which the candles were fastened with a couple of nails. A few dishes of stewed meat were served up and, as a great delicacy from the Emperor's table, were brought in, without any dish, a pair of stag's legs, which the Chinese threw down upon the naked table; and for this mark of imperial favour they were required to make the customary genuflections and nine prostrations.

Van Braam, in the journal which he or some of his friends published in Paris, gives a curious account of the manner in which they were fed from the Emperor's table: "La viande consistait en un morceau de côtes sur lequelles il n'y avait point un demi-pouce d'épaisseur d'une chair maigre, en un petit os de l'épaule ou il n'y avait presque pas de chair, et en quatre ou cinq autres ossemens fournis par le dos ou par les pattes d'un mouton, et qui semblaient avoir été déja rongés. Tout ce dégoûtant ensemble était sur un plat sale et paraissait plutôt destiné à faire le regal d'un chien que le repas d'un homme. En Holland le dernier des mendians recevrait, dans un hôpital, une pittance plus propre, et cependant c'est une marque d'honneur de la part d'un Empereur envers un Ambassadeur! Peut-être mème etait-ce le reste du Prince, et dans ce cas, selon l'opinion des Chinois, c'était le dernier terme de la faveur, puisque nous pouvions achever l'os que sa Majesté avait commencé à nettoyer."--"The meat consisted of a small piece of the ribs, on which there was not half an inch in thickness of lean flesh, and a small shoulder-blade almost without any upon it; and in four or five other pieces of bones from the back, or the legs of a sheep, which appeared to have been already gnawed. The whole of this disgusting mess was brought upon a dirty plate, and seemed much rather intended to feast a dog than as a refreshment for man. In Holland the meanest beggar would receive in an hospital his allowance in a neater manner; and yet it was intended as a mark of honour on the part of an Emperor towards an Embassador! Perhaps it was even the remains of the Sovereign, and in that case, according to the opinion of the Chinese, it was the greatest possible act of favour, since we should then have had an opportunity of finishing the bone which his Imperial Majesty had begun to pick."

The Dutch gentlemen, equally disgusted with the meanness and filthiness of the place, and with the pride and haughtiness of the people, became now reconciled to the shabby appearance of their old travelling dresses, which they began to consider as fully good enough for the occasion.

Having finished their elegant repast, the amusements of the day commenced on the ice. The Emperor made his appearance in a sort of sledge, supported by the figures of four dragons. This machine was moved about by several great Mandarins, some dragging before, and others pushing behind. The four principal ministers of state were also drawn upon the ice in their sledges by inferior mandarins. Whole troops of civil and military officers soon appeared, some on sledges, some on skaits, and others playing at football upon the ice, and he that picked up the ball was rewarded by the Emperor. The ball was then hung up in a kind of arch, and several mandarins shot at it, in passing on skaits, with their bows and arrows. Their skaits were cut off short under the heel, and the forepart was turned up at right angles. Owing to this form, or to the inexpertness of the skaiters, they could not stop themselves on a sudden, but always tumbled one over the other whenever they came near the edge of the ice, or towards the quarter where the Emperor happened to be.

Leaving this place, they were carried through several narrow streets, composed of miserable houses, forming a surprising contrast with the proud walls of the palace. They were conducted into a small room of one of these houses, almost void of furniture, in order to pay their compliments to Ho-tchung-tang, the Collao, or prime minister, whom they found sitting cross-legged on a truckle bedstead with cane bottom. Before this creature of fortune, whose fate I shall have occasion hereafter to notice, they were obliged to go down on their knees. Like a true prime minister of China, he waved all conversation that might lead towards business, talked to them of the length of their journey, was astonished how they bore the cold weather in such scanty clothing, and such like general topics, which, in fact, signified nothing. From the first minister they paid their visit to the second, whom they found lodged in a similar manner; after which they returned to their mean apartments in the city, more satisfied on a comparison with the miserable little chambers in which they had found the two first ministers of this far-famed empire lodged, and the mean hovels which they met with in the very center of the space shut in by the walls of the imperial palace. The impressions that the events and transactions of this day made on the minds of the visitors were those of utter astonishment, on finding every thing so very much the reverse of what they had been led to expect.

The following day they were again drawn to court in their little carts, before four o'clock in the morning, where, after having waited about five hours in empty rooms, similar to those of the preceding day, two or three great men (Ta-gin) called upon them, but behaved towards them in a distant, scornful, and haughty manner. "We had once more," observes the Dutch journalist, from which I quote, "an occasion to remark the surprising contrast of magnificence and meanness in the buildings, and of pride and littleness in the persons belonging to the imperial palace."

After these interviews, they were suffered to remain a day or two at home; but on a bag of dried grapes being brought by a mandarin from the Emperor, they were required to thank him for the present with nine prostrations, as usual. Another time a little pastry from the imperial kitchen demanded the same ceremony. In short, whether at home or in the palace, the Chinese were determined they should be kept in the constant practice of the koo-too, or ceremony of genuflexion and prostration.

On the 26th of January, the Embassadors received notice that it was expected they should attend the procession of the Emperor to the temple, where he was about to make an offering to the God of Heaven and of earth. Having waited accordingly by the road side, from three o'clock in the morning till six, the weather dismally cold, Fahrenheit's thermometer standing at 16° below the freezing point, the Emperor at length passed in his chair, when they made the usual prostrations and returned home.

The next morning they were again required to proceed to the same place, and at the same early hour, to witness his return and again to go through the usual ceremony.

On the 29th, they were again summoned to attend by the road side to do homage before the Emperor, as he passed them on his way to a pagoda or Poo-ta-la, a kind of temple or monastery, where a great number of priests, clothed in yellow, lived together in a state of celibacy; and here he made his burnt-offerings. The mystical rates performed, presents were brought out for the Embassador and suite, and also for the King of Holland, consisting of little purses, flimsey silks, and a coarse stuff somewhat similar to that known by seamen under the name of bunting; and, in token of gratitude for this mark of imperial kindness, they were directed again to bow down their heads to the ground.

On the 30th, it was announced to them that the Emperor intended to pay a visit to his palace at Yuen-min-yuen, and that it would be necessary for them to follow him thither; after having, as usual, paid their respects in the Chinese manner by the road side as he passed.

On the 31st, they were conducted round the grounds of Yuen-min-yuen by several Mandarins, and received great satisfaction in viewing the vast variety of buildings, and the good taste in which the gardens and pleasure grounds were laid out, and which wore an agreeable aspect, even in the depth of winter. In one of the buildings they saw the several presents deposited, which had been carried the preceding year by the Earl of Macartney. They were stowed away with no great care, among many other articles, in all probability never more to see the light of day. It seems the elegant carriages of Hatchett, that were finished with so much care and objects of admiration even in London, were here carelessly thrown behind one of their mean and clumsy carts, to which they pretended to bestow a preference. Capricious as children, the toy once played with must be thrown aside and changed for something new; or, in this instance, it would not be out of character to suppose, that the two vehicles had designedly been placed together to point out to Europeans of how little estimation the Chinese considered their articles of ostentation, when they could perform the same services by simpler and less expensive means.

The Dutch Embassadors and their suite were now to have a specimen of the court entertainments, and the polite amusements of this grand empire. They consisted chiefly of the contortions of the human body, practiced by posture-masters; of rope-dancing, and a sort of pantomimic performance, the principal characters of which were men dressed in skins, and going on all-fours, intended to represent wild beasts; and a parcel of boys habited in the dresses of mandarins, who were to hunt them. This extraordinary chace, and the music, and the rope-dancing, put the Emperor into such good humour, that he rewarded the performers very liberally. And the Empress and the ladies, who were in an upper part of the house concealed behind a sort of venetian blinds, appeared from their tittering noise to be highly entertained. The whole concluded, though in the middle of the day, with a variety of fire-works; and the Chinese part of the company departed seemingly well satisfied with these diversions.

An eclipse of the moon happening on the fourth of February gave occasion to the Embassadors to enjoy a little rest at home, though they were summoned to attend the palace at a very early hour in the morning. The Emperor and his mandarins were engaged the whole day in devoutly praying the gods that the moon might not be eaten up by the great dragon that was hovering about her. Recovered from their apprehensions, an entertainment was given the following day, at which the Embassadors were required to be present. After a number of juggling tricks and infantine sports, a pantomime, intended to be an exhibition of the battle of the dragon and the moon, was represented before the full court. In this engagement two or three hundred priests, bearing lanterns suspended at the ends of long sticks, performed a variety of evolutions, dancing and capering about, sometimes over the plain, and then over chairs and tables, affording to his Imperial Majesty and to his courtiers the greatest pleasure and satisfaction.

On the fifteenth of February the Dutch Embassadors left Pekin, having remained there thirty-six days, during which they were scarcely allowed to have a single day's rest, but were obliged, at the most unseasonable hours, in the depth of winter, when the thermometer was seldom higher than 10 or 12 degrees below the freezing point, to dance attendance upon the Emperor and the great officers of state, whenever they might think fit to call upon them; and to submit to the degrading ceremony of knocking the head nine times against the ground, at least on thirty different occasions, and without having the satisfaction of gaining by this unconditional compliance any one earthly thing, beyond a compliment from the Emperor, that they went through their prostrations to admiration! And they were finally obliged to leave the capital without being once allowed to speak on any kind of business, or even asked a single question as to the nature of their mission, which, indeed, the Chinese were determined to take for granted was purely complimentary to their great Emperor.

The manuscript I quote from describes minutely all the pantomimic performances, the tricks of conjurors and jugglers, and the feats of posture-masters, but as they seem to be pretty much of the same kind as were exhibited before the British Embassy in Tartary, as described by Lord Macartney, I forbear to relate them. Enough has been said to shew the taste of the court in this respect, and the state of the drama in China.

I suspect, however, that the amusements of the theatre have in some degree degenerated at court since the time of the Tartar conquest. Dancing, riding, wrestling, and posture-making, are more congenial to the rude and unpolished Tartar than the airs and dialogue of a regular drama, which is better suited to the genius and spirit of the ceremonious and effeminate Chinese. I am led to this observation from the very common custom among the Chinese officers of state of having private theatres in their houses, in which, instead of the juggling tricks above mentioned, they occasionally entertain their guests with regular dramatic performances. In the course of our journey through the country and at Canton, we were entertained with a number of exhibitions of this kind; and as "the purpose of playing," as our immortal bard has observed, "both at the first, and now, was, and is, to hold as 'twere the mirror up to nature," it may not be foreign to the present subject to take a brief notice of such performances.

The subjects of the pieces exhibited are for the most part historical, and relate generally to the transactions of remote periods, in which cases the dresses are conformable to the ancient costume of China. There are others, however, that represent the Tartar conquest, but none built on historical events subsequent to that period. But the ancient drama is preferred by the critics. They have also comic pieces, in which there is always a buffoon, whose grimaces and low jests, like those of the buffoons in our own theatres, obtain from the audience the greatest share of applause. The dialogue in all their dramas, whether serious or comic, is conducted in a kind of monotonous recitative, sometimes however rising or sinking a few tones, which are meant to be expressive of passionate or querulous cadences. The speaker is interrupted at intervals by shrill harsh music, generally of wind instruments, and the pauses are invariably filled up with a loud crash, aided by the sonorous and deafening gong, and sometimes by the kettle drum. An air or song generally follows. Joy, grief, rage, despair, madness, are all attempted to be expressed in song on the Chinese stage. I am not sure that a vehement admirer of the Italian opera might not take umbrage at the representation of a Chinese drama, as it appears to be something so very like a burlesque on that fashionable species of dramatic entertainment; nor is the Chinese stage wanting in those vocal warblers, the nature of whom, as we are told by the ingenious and very entertaining Martin Sherlock, a French lady explained to her little inquisitive daughter, by informing her, that there was the same difference between them and men, as between an ox and a bull. Such creatures are indeed more necessary to the Chinese theatre, as the manners of the country prohibit women from appearing in public.

The unity of action is so far preserved, that they have actually no change of scene; but change of place must frequently be supposed. To assist the imagination in this respect, their management is whimsical enough. If it be necessary to send a general on a distant expedition, he mounts a stick, takes two or three turns round the stage, brandishes a little whip, and sings a song; when this is ended, he stops short, and recommences his recitative, when the journey is supposed to be performed. The want of scenery is sometimes supplied by a very unclassical figure, which, just the reverse of the prosopopoeia or personification of grammarians, considers persons to represent things. If, for instance, a walled city is to be stormed, a parcel of soldiers, piling themselves on a heap across the stage, are supposed to represent the wall over which the storming party is to scramble. This puts one in mind of the shifts of Nick Bottom. "Some man or other must present wall," and, "let him have some plaister, or some lome, or some rough-cast about him to signify wall."

The audience is never left in doubt as to the character which is produced before it. Like the ancient Greek drama and, in imitation thereof, all our old plays, the dramatis personæ introduce themselves in appropriate speeches to the acquaintance of the spectators.

As to the time of action, a single drama will sometimes include the transactions of a whole century, or even of a dynasty more than twice the length of that period; which, among other absurdities, gave Voltaire occasion to compare what he thought to be a literal translation of the Orphan of the House of Tchao, "to those monstrous farces of Shakespear, which have been called tragedies;" farces, however, which will continue to be read by those who understand them, which he did not, with heartfelt emotion and delight, when his Orphan of China shall have sunk into the neglect even of his own admiring countrymen.

In this miserable composition of Father Prémare, for it can scarcely be called a translation, there is neither diction, nor sentiment, nor character; it is a mere tissue of unnatural, or at least very improbable events, fit only for the amusement of children, and not capable of raising one single passion, but that of contempt for the taste of those who could express an admiration of such a composition. The denouement of the piece is materially assisted by means of a dog: but this part of the story is told, and not exhibited; the Chinese taste not being quite so depraved, in this instance, as to admit the performance of a four-footed animal on the stage.

This drama, with ninety-nine others, published together in one work, are considered as the classical stock-pieces of the Chinese stage; but like ourselves, they complain that a depraved taste prevails for modern productions very inferior to those of ancient date. It is certainly true, that every sort of ribaldry and obscenity are encouraged on the Chinese stage at the present day. A set of players of a superior kind travel occasionally from Nankin to Canton; at the latter of which cities, it seems, they meet with considerable encouragement from the Hong merchants, and other wealthy inhabitants. At these exhibitions the English are sometimes present. The subject and the conduct of one of their stock pieces, which being a great favourite is frequently repeated, are so remarkable, that I cannot forbear taking some notice of it. A woman being tempted to murder her husband performs the act whilst he is asleep, by striking a small hatchet into his forehead. He appears on the stage with a large gash just above the eyes, out of which issues a prodigious effusion of blood, reels about for some time, bemoaning his lamentable fate in a song, till exhausted by loss of blood, he falls, and dies. The woman is seized, brought before a magistrate, and condemned to be flayed alive. The sentence is put in execution; and, in the following act, she appears upon the stage not only naked, but completely excoriated. The thin wrapper with which the creature (an eunuch) is covered, who sustains the part, is stretched so tight about the body, and so well painted, as to represent the disgusting object of a human being deprived of its skin; and in this condition the character sings or, more properly speaking, whines nearly half an hour on the stage, to excite the compassion of three infernal or malignant spirits who, like Æacus, Minos, and Rhadamanthus, sit in judgment on her future destiny. I have been informed that it is scarcely possible to conceive a more obscene, indelicate, and disgusting object, than this favourite exhibition, which, if intended "to hold the mirror up to nature," it is to nature in its most gross, rude, and uncivilized state, ill-agreeing with the boasted morality, high polish, refined delicacy, and ceremonious exterior of the Chinese nation; but it tends, among other parts of their real conduct in life, to strengthen an observation I have already made with regard to their filial piety, and which, with few exceptions, may perhaps be extended to most of their civil and moral institutions, "that they exist more in state maxims, than in the minds of the people." As, however, a Chinese might be led to make similar reflexions on the exhibition of Harlequin Skeleton, and those numerous representations that of late years have crept upon our own stage, where ghosts, hobgoblins, and bleeding statues are called in aid of the spectacle, I should hesitate to draw any general conclusion, with regard to their taste, from the particular exhibition of a woman flayed alive, were they not in the constant practice of performing other pieces that, in point of immorality and obscenity, are still infinitely worse; so vulgarly indelicate and so filthy, that the European part of the audience is sometimes compelled by disgust to leave the theatre. These are such as will not bear description, nor do I know to what scenic representations they can with propriety be compared, unless to those gross indecencies of Theodora, which Procopius has described to have been exhibited on the Roman stage, in the reign of Justinian[11]. The people who encourage them must be sunk very deep in intellectual grossness, and have totally lost sight of all decency. These and similar scenes may be considered among the ill effects of excluding women from their due share of influence in society.

[11] See Gibbon, under Emperor Justinian; and Menagiana, in which is given the translation of a very extraordinary passage from Procopius.

It would be impossible to compliment the court of Pekin on the elegance and refinement of its entertainments, but at the expence of truth and reason. Those of Tartar origin will no more bear a comparison with the noble contests of strength and agility displayed by the old hardy Romans in the Circensian games, than the regular drama of the Chinese will admit of being measured by the softer, but more refined and rational amusements of a similar kind in Europe. It is true the scenic representations in the decline of the Roman empire, as they are described to us, appear to have been as rude and barbarous as those of the Chinese. They began by exhibiting in their vast amphitheatre the rare and wonderful productions of nature. Forests enlivened with innumerable birds; caverns pouring forth lions, and tygers, and panthers, and other beasts of prey; plains covered with the elephant, the rhinosceros, the zebra, the ostrich, and other curious animals, which the wilds of Africa furnished, were all brought together within the circuit of the arena. Not satisfied with the rich productions of the earth, the sea must also become tributary to their amusements. The arena was convertible into a sheet of water; and, at length, the two elements concluding a marriage, as on the Chinese theatre, produced a race of monsters which, according to the Latin poet's[12] description, might vie with those of China.

"Non solum nobus sylvestria cernere monstra Contigit, æquoreos ego cum certantibus ursis Spectavi vitulos, et equorum nomine dignum Sed difforme genus."----

Where Sylvan monsters not alone appear, But sea-cows struggle with the shaggy bear, And horses of the deep, a shapeless race.----

[12] T. Calpurnius.

In short, the greater part of the amusements of the Chinese are, at the present day, of a nature so very puerile, or so gross and vulgar, that the tricks and the puppet-shews which are occasionally exhibited in a common fair of one of the country towns of England, may be considered as comparatively polished, interesting, and rational. In slight-of-hand, in posture-making, rope-dancing, riding, and athletic exercises, they are much inferior to Europeans; but in the variety of their fire-works they, perhaps, may carry the palm against the whole world. In every other respect the amusements of the capital of China appear to be of a low and trifling nature, neither suited to the affected gravity of the government nor to the generally supposed state of civilization among the people.

The old Emperor, as he observed to Lord Macartney, seldom partook of such amusements. Considering, indeed, all the circumstances connected with the reign of the present dynasty on the throne, the government of an empire of such vast magnitude, stored with an almost incalculable population, must necessarily be a task of inconceivable vigilance and toil; a task that must have required all the time, the talents, and the attention of the four sovereigns to ensure the brilliant and unparalleled successes that have distinguished their long reign. Tchien Lung, at the age of eighty-three, was so little afflicted with the infirmities of age, that he had all the appearance and activity of a hale man of sixty. His eye was dark, quick, and penetrating, his nose rather aquiline, and his complexion, even at this advanced age, was florid. His height I should suppose to be about five feet ten inches, and he was perfectly upright. Though neither corpulent nor muscular at eighty-three, it was not difficult to perceive that he once had possessed great bodily strength. He always enjoyed a vigorous constitution, which the regularity of his life did not impair. Like all the Mantchoo Tartars he was fond of hunting, an exercise that during the summer months he never neglected. He had the reputation of being an expert bowman, and inferior only in drawing this weapon to his grandfather Caung-shee, who boasts, in his last will, that he drew a bow of the weight or strength of one hundred and fifty pounds.

Nor were the faculties of his mind less active, or less powerful, than those of his body. As prompt in conceiving as resolute in executing his plans of conquest, he seemed to command success. Kind and charitable, as on all occasions he shewed himself to his subjects, by remitting the taxes, and administering relief in seasons of distress, he was no less vindictive and relentless to his enemies. Impatient of restraint or reverses, he has sometimes been led to act with injustice, and to punish with too great severity. His irascible temper was once the cause of a severe and lasting affliction to himself, and the circumstances connected with it are said to have produced a gloom and melancholy on his mind which never entirely forsook him. About the middle part of his reign, he made a circuit through the heart of his empire. At Sau-tchoo-foo, a city that is celebrated for its beautiful ladies which, being purchased when infants, are educated there for sale to the opulent, he was captivated with a girl of extraordinary beauty and talents, whom he intended to carry back with him to his capital. The Empress, by means of an eunuch, was made acquainted with his new amour, and dreading his future neglect, her spirits were depressed to such a degree, that a few days after receiving the intelligence she put an end to her existence with a cord. The Emperor, on hearing this melancholy news, was greatly distressed and repaired without delay to Pekin. One of his sons, a very amiable youth, fearful of incurring his father's displeasure, had entertained some doubts whether it would be most proper to appear before him in deep mourning for his mother, which might be construed as an insult to the father, who had been the cause of her death, or in his robes of ceremony, which would be disrespectful to the memory of his deceased mother. In this dilemma he consulted his schoolmaster, who, like a true Chinese, advised him to put on both. He did so and, unfortunately for him, covered the mourning with the ceremonial habit. Tchien-Lung, whose affection had now returned for his deceased Empress, and whose melancholy fate he was deeply lamenting, on perceiving his son at his feet without mourning, was so shocked and exasperated at the supposed want of filial duty that, in the moment of rage, he gave him a violent kick in an unfortunate place which, after his languishing a few days, proved fatal.

None of his four surviving sons ever possessed any share of his confidence or authority which, of late years, were wholly bestowed on his first minister Ho-chung-tong. He had a due sense of religious duties, which he regularly performed every morning. Having made a vow at the early part of his reign that, should it please heaven to grant him to govern his dominions for a complete cycle, or sixty years, he would then retire, and resign the throne to his successor, he religiously observed it on the accomplishment of the event. The sincerity of his faith may partly be inferred from the numerous and splendid temples he built and endowed in different parts of oriental Tartary, of which the Poo-ta-la, or convent of Budha at Gehol, is the most magnificent. It is said indeed, from the circumstance of his long and fortunate reign, he had, in his later years, entertained an idea, that the Lama, or Budha, or Fo, for they are all the same personage, had condescended to become incarnate in his person. "However wild and extravagant," observes Lord Macartney, "such a conceit may be regarded, we know from history how much even the best understandings may be perverted by prosperity, and that human nature, not satisfied with the good things of this world, sometimes wishes to anticipate the condition and felicity of the next. If Alexander scorned to own less than Jupiter Ammon for his father, if many Roman Emperors extorted altars and sacrifices in their lifetime, if, even in the reign of Queen Elizabeth, an English nobleman[13] encouraged the belief of his descent from a swan, and was complimented in a dedication upon his feathered pedigree, a similar infatuation may be the less inexcusable in Kien-Long, a monarch, the length and happiness of whose reign, the unlimited obedience of whose incalculable number of subjects, and the health and vigour of whose body, have hitherto kept out of his view most of those circumstances that are apt to remind other men of their misery and mortality."

[13] Duke of Buckingham. See the notes on this character in Shakespear's Henry VIII. Act. i, Scene 2.

Till his last illness he continued to rise at three o'clock in the morning, both in winter and summer. He usually took some cordial to fortify his stomach, and then repaired to his private devotions at one of his temples. After this he read the dispatches of his great officers, both civil and military, who from their different stations were ordered to write to him directly, and not to the tribunals as had usually been the case. About seven he took his breakfast of tea, wines, and confectionary, when he transacted business with the first minister, consulting with, or directing, him in the weighty matters of state, previous to their appearing in regular form before the respective departments to which they belonged. He had then a kind of levee, which was usually attended by the Collaos, or ministers, and the presidents of the departments or public boards. At eleven refreshments were again served up and, after business was over, he either amused himself in the women's apartments, or walked round his palace or gardens. Between three and four he usually dined, after which he retired to his private rooms and employed himself in reading or writing till bed-time, which was always regulated by, and seldom later than, the setting of the sun.

He was fully persuaded that his uninterrupted health was chiefly owing to his early retiring to rest, and early rising; an observation, indeed, that in our country has grown into a maxim, and maxims are generally grounded on truth. The late Lord Mansfield made a point for many years of enquiring from all the aged persons, that at any time appeared before him to give evidence, into their particular mode of living, in order that he might be able to form some general conclusion with regard to the causes of their longevity. The result of his observations was, that he could draw no inference from their intemperance or abstemiousness with regard to diet or drinking, but that they all agreed in one point, that of being early risers.

Tchien-Lung resigned the throne of China to his fifteenth son, the present Kia-king, in February 1796, having completed a reign of sixty years; and he died in the month of February 1799, at the advanced age of eighty-nine years.

When the Tartars conquered China, they found all the great offices of state filled by eunuchs, and the palace swarmed with these creatures; the greater part was immediately displaced, and other Chinese of talent and education were put into their places. Having, however, adopted the laws and customs of the conquered, it became necessary to keep up the usual establishment of women in the palace, the inevitable consequence of which was the retention of a certain number of eunuchs to look after them. And they are at this moment as numerous, perhaps, in all the palaces, as they were at the conquest, but none of them are dignified with any office of trust or importance in the state. They consider themselves, however, as elevated far above the plebeian rank; and a bunch of keys or a birch broom gives them all the airs and insolence of office.

Of these eunuchs there are two kinds. The one is so far emasculated as never to have the consolation of being a father; the other must submit to lose every trace of manhood. The first are entrusted with the inspection and superintendance of the buildings, gardens, and other works belonging to the imperial palaces, which they are required to keep in order. The Rasibus, as the missionaries call them, are admitted into the interior of the palace. These creatures paint their faces, study their dress, and are as coquettish as the ladies, upon whom indeed it is their chief business to attend. The greatest favourite sleeps in the same room with the Emperor, to be ready to administer to his wishes; and in this capacity he finds numberless opportunities to prejudice his master against those for whom he may have conceived a dislike; and instances are not wanting where the first officers in the state have been disgraced by means of these creatures.

They are equally detested and feared by the princes of the blood who reside in the palace, by the court officers, and by the missionaries in the employ of government. The latter find it necessary to make frequent, and sometimes expensive, presents to those in particular about the person of his Imperial Majesty. Should any of these gentlemen happen to carry about with him a watch, snuff-box, or other trinket, which the eunuch condescends to admire, there is no alternative; the missionary takes the hint, and begs his acceptance of it, knowing very well that the only way to preserve his friendship is to share with him his property. An omission of this piece of civility has been productive of great injury to the European. The gentleman who regulates and keeps in order the several pieces of clock-work in the palace assured me, that the old eunuch, who was entrusted with the keys of the rooms, used to go in by night and purposely derange and break the machinery, that he might be put to the trouble and expence of repairing it. This happened to him so often that, at length, he became acquainted with the secret of applying the proper preventive, which although expensive was still less vexatious than the constant reparation of the mischief done to the articles of which he had the superintendance.

The Chinese eunuchs are addicted to all the vices that distinguish these creatures in other countries. There is scarcely one about the palace, whether of the class of porters and sweepers, or of that which is qualified for the inner apartments, but have women in their lodgings, who are generally the daughters of poor people, from whom they are purchased, and are consequently considered as their slaves. It is difficult to conceive a condition in life more humiliating, or more deplorable, than that of a female slave to an eunuch; but happily for such females, in this country the mental powers are not very active. Several of the missionaries assured me of the truth of this fact, which indeed I have strong reasons for believing even of the Rasibus. The keeper of the hall of audience once took me to his lodgings, but on coming to the door he desired me to wait till he had made some arrangements within; the meaning of which was, until he had removed his lady out of the way; nor was he in the least displeased at my hinting this to him. Being one of the favourite attendants of the ladies of the court, he was of course a black eunuch. He was the most capricious creature in the world; being sometimes extremely civil and communicative, sometimes sullen, and not deigning to open his lips: and whenever he took it into his head to be offended, he was sure to practice some little revenge. I fancy he was clerk of the kitchen, for the quality and the quantity of our dinner generally depended on the state of his humour. When the report of the Embassador's making conditions with regard to the ceremony of introduction first reached Yuen-min-yuen, he was more than usually peevish, and conceived, as he thought, a notable piece of revenge. Some pains had been taken to arrange the presents in such a manner in the great hall as to fill the room well, and set them off to the best advantage. The old creature, determined to give us additional trouble and to break through the arrangement that had been made, desired that the whole might be placed at one end of the room. On my objecting to this he pretended to have received the Emperor's order, and that at all events it must be obeyed; and the reason he assigned for the change was, "that his Majesty might see them at once from his throne, without being at the trouble of turning his head."

The great number of these creatures about the palace of Yuen-min-yuen made my residence there extremely disagreeable. They seemed, indeed, to be placed as spies on our conduct. If I attempted to move ever so little beyond the court of our apartments, I was sure of being watched and pursued by some of them; to persist in my walk would have thrown the whole palace in an uproar. I one day happened inadvertently to stray through a thicket, which it seems led towards the apartments of the ladies, but I had not proceeded far before I heard several squalling voices in the thicket, which I soon recognised to be those of eunuchs. They had run themselves out of breath in seeking me, and my old friend of the kitchen was not to be pacified for putting him to the hazard, as he pretended, of losing his head by my imprudence.

The eunuchs and the women are the only companions of the Emperor in his leisure hours: of the latter, one only has the rank of Empress, after whom are two Queens and their numerous attendants, which constitute the second class of the establishment; and the third consists of six Queens, and their attendants. To these three ranks of his wives are attached one hundred ladies, who are usually called his concubines, though they are as much a legal part of his establishment as the others. They would seem to be of the same description, and to hold the same rank as the handmaids of the ancient Israelites. Their children are all considered as branches of the Imperial family, but the preference to the succession is generally given to the male issue of the first Empress, provided there should be any. This however is entirely a matter of choice, the Emperor having an uncontrouled power of nominating his successor, either in his own family or out of it. The daughters are usually married to Tartar princes, and other Tartars of distinction, but rarely, if ever, to a Chinese.

On the accession of a new Emperor, men of the first rank and situation in the empire consider themselves as highly honoured and extremely fortunate, if the graces of their daughters should prove sufficient to provide them a place in the list of his concubines; in which case, like the nuns in some countries of Europe, they are doomed for ever to reside within the walls of the palace. Such a fate, however, being common in China in a certain degree to all women-kind, is less to be deplored than the similar lot of those in Europe, where one sex is supposed to be entitled to an equal degree of liberty with the other; and as the custom of China authorizes the sale of all young women by their parents or relations to men they never saw, and without their consent previously obtained, there can be no hardship in consigning them over to the arms of the prince; nor is any disgrace attached to the condition of a concubine, where every marriage is a legal prostitution. At the death of the sovereign all his women are removed to a separate building, called by a term which, divested of its metaphor, implies the Palace of Chastity, where they are doomed to reside during the remainder of their lives.