distance, on the opposite side of the river to that on which the factories are built. Having crossed with my companions in a boat, we proceeded a little way down the river, and landed at a dirty causeway, near some timber-yards, in which a quantity of fir timber of various dimensions was piled with an extreme degree of regularity. The entrance to the temple, or temples, and extensive grounds about them, was close to the landingplace; and passing some miserable fruit and eating stalls adjoining, we noticed a large clean open space, planted with trees, and having in the centre a broad pavement of granite, kept very clean. The quietness that reigned within formed a pleasing retreat from the noise and bustle without. This paved way brought us to the first portico, where we beheld, on huge granite pedestals, a colossal figure on each side, placed there as guards of the entrance to the temple of Budhu: the one on the right, in entering, is the warrior Chin-ky, and on the left is Chin-loong. After passing these terrific colossal guards, we entered another court somewhat similar to the first, also planted with trees, with a continuation of the granite footpath, which led, through several gateways, to one of the temples. At this time the priesthood were assembled, worshipping, chanting, striking gongs arranged in rows, and frequently performing the Ko-tow in adoration of their gilded, senseless deity. The priests, in shaven crowns, and arrayed in the yellow robes of their religion, appeared to go through the mummery with devotion. They had the lowering look of bigotry, which constant habit had at last legibly written upon their countenances. As soon as the mummery had ceased, the priests all flocked out of the temple, adjourned to their

respective rooms, divested themselves of their official robes, and the senseless figures were left to themselves with the lamps burning before them."*

Such temples as these are to be found in every province, and they partake of the nature of monastic establishments. Some of them are so large, that they contain two or three hundred priests, who are supported by the offerings or legacies of the votaries, like the priests of Popery. Many of the temples are erected upon mountains, and in ravines; and the priesthood in these live as hermits, and do nothing but eat, pray, and burn incense. Sometimes, however, they make long journeys, in order to talk to the people about the miracles which they pretend have happened in their temples, hoping thereby to increase their influence. The pilgrims who repair to their temples, which they do in great numbers, live a life of ease and comfort, performing their worship, counting their beads, and afterwards regaling themselves with the viands which the priests prepare. Some of their devotees, though mingling in the world, have monthly meetings for prayer, at which one of the elder priests presides, and females are allowed to attend.

Connected with the religion and worship of Fo are those pagodas of China, which consist some of nine, and others of seven stories. This has evident reference to the tales of the ninth incarnation of Vishnu, and the seven Budhus, who are said to have existed at different periods. Images of Fŏ, and the various gods and saints associated with him, are found in niches of the wall, as the visitor mounts the spiral staircase which conducts to the summit. Many of these

* From Bennet's Wanderings.

pagodas are in a dilapidated state; and whenever they are found in repair, they are attached to extensive establishments as those above described, and which are enriched by the contributions and bequests of their votaries. The government has nothing to do with their maintenance, and it even

exhibits a repugnance towards them. It does not, however, proscribe Budhuism, as from time to time it has other sects. On the contrary, its priests are left free to promulgate their dark superstitions, and to make converts throughout the length and breadth of the empire.

It is not known how many votaries Budhuism

has in China. The greater part of the population profess no religion at all, and are satisfied with repairing occasionally to the temples; and even those who do, exhibit no sectarianism. They do not boast that they are of Taou, or of Budhu, but rest themselves contented with showing their particular predilections to a creed by their donations. While, however, no statement can be made as to the number of the disciples of Budhu in China, some judgment may be formed on this point from the fact, that the priesthood amounts to one or two millions of individuals, and that these are dispersed abroad throughout the whole empire. In China Proper, indeed, they are kept under some restraint by the indifference, and even repugnance, displayed towards them by the government; but on the other side of the Great Wall, towards Mongol Tartary, they not only prey upon the people as so many locusts, but defy the emperor; for when the present sovereign sent a mission beyond the wall, one of the principal Lama priests refused to come out of his tent, and sent an insulting message to the ambassadors. This fact

is decisive as to their power, and the influence they hold over the minds of the multitude, at least in that part of the Chinese empire. Success has there so elated them, that they have grown bold enough to defy the emperor, albeit he has for his title such high-sounding and potent names. They know the might of superstition-that it holds the multitude enthralled as with iron chains, and they repose in safety beneath its wide-spreading shade.

The fact of China swarming with so many Budhu priests, is one of the most appalling fea

M

tures in their history. What fearful evils they are capable of working among a mass of people so proverbially simple and prone to superstition as the Chinese are, words cannot describe: and when to these are added the priests of the state, and the priests of Taou, the evil receives an addition fearful in the extreme. The Chinese are generally fatalists, or believers in inevitable destiny; and those who are not, believe that conduct is fate; or, in other words, that a man may lay the foundation of his own destiny by his actions. Then again, they believe in ghosts, against which they use talismans and spells without number. They are also given to omens, and various kinds of divinations, all of which bear the marks of the strangest and wildest superstitions. How degraded they are, is proved by an account of the charms and talismans hung up in houses, or worn about the person. Specimens of these are in the museum of the Royal Asiatic Society, and a few of these have been thus described:-"Among the principal are money swords,' as they are called, consisting of a number of ancient copper coins, each with a square hole in the middle, fastened together over a piece of iron, shaped like a sword with a cross hilt. These are suspended at the heads of sleeping couches and beds, that the supposed guardianship of the sovereigns in whose reigns the coin was issued may keep away ghosts and evil spirits. They are chiefly used in houses or rooms where persons have committed suicide, or suffered a violent death; and sick people sometimes resort to them, in the hope of hastening their recovery. Their efficacy is no doubt fully equal to that of a horse-shoe nailed over a door,