Travels in China Part 6

All seemed to be nearly at my feet, and that a step would convey me within reach of them.

"I observed here a vast number of what we call in England _sheet_ cows, also sheet horses, many pyeb.a.l.l.s, dappled, mottled, and spotted, the latter chiefly strawberry.

"From hence was pointed out to us by the minister a vast enclosure below, which, he said, was not more accessible to him than to us, being never entered but by the Emperor, his women, or his Eunuchs. It includes within its bounds, though on a smaller scale, most of the beauties which distinguish the eastern and the western gardens which we have already seen; but from every thing I can learn it falls very short of the fanciful descriptions which Father Attiret and Sir William Chambers have intruded upon us as realities. That within these private retreats, various entertainments of the most novel and expensive nature are prepared and exhibited by the Eunuchs, who are very numerous (perhaps some thousands) to amuse the Emperor and his ladies, I have no doubt; but that they are carried to all the lengths of extravagance and improbability those gentlemen have mentioned, I very much question, as from every enquiry I have made (and I have not been sparing to make them) I have by no means sufficient reason to warrant me in acceding to, or confirming, the accounts which they have given us.

"If any place in England can be said in any respect to have similar features to the western park, which I have seen this day, it is Lowther Hall in Westmoreland, which (when I knew it many years ago) from the extent of prospect, the grand surrounding objects, the n.o.ble situation, the diversity of surface, the extensive woods, and command of water, I thought might be rendered by a man of sense, spirit, and taste, the finest scene in the British dominions."

After the descriptive and interesting detail of the beauties of the two sides of the imperial park or gardens of Gehol, his Lords.h.i.+p makes a few general observations on Chinese gardening, and the ornamental edifices that are usually employed to aid the effect, as well as contribute to use and convenience. He observes,

"Whether our style of gardening was really copied from the Chinese, or originated with ourselves, I leave for vanity to a.s.sert, and idleness to discuss. A discovery which is the result of good sense and reflexion may equally occur to the most distant nations, without either borrowing from the other. There is certainly a great a.n.a.logy between our gardening and the Chinese, but our excellence seems to be rather in improving nature, theirs to conquer her, and yet produce the same effect. It is indifferent to a Chinese where he makes his garden, whether on a spot favoured, or abandoned, by the rural deities. If the latter, he invites them, or compels them to return. His point is to change every thing from what he found it, to explode the old fas.h.i.+on of the creation, and introduce novelty in every corner. If there be a waste, he adorns it with trees; if a dry desert, he waters it with a river, or floats it with a lake. If there be a smooth flat, he varies it with all possible conversions. He undulates the surface, he raises it in hills, scoops it into vallies, and roughens it with rocks. He softens asperities, brings amenity into the wilderness, or animates the tameness of an expanse, by accompanying it with the majesty of a forest. Deceptions and eye-traps the Chinese are not unacquainted with, but they use them very sparingly.

I observed no artificial ruins, caves, or hermitages. Though the sublime predominates in its proper station, you are insensibly led to contemplate it, not startled by its sudden intrusion, for in the plan cheerfulness is the princ.i.p.al feature, and lights up the face of the scene. To enliven it still more, the aid of architecture is invited; all the buildings are perfect of their kind, either elegantly simple, or highly decorated, according to the effect that is intended to arise, erected at suitable distances, and judiciously contracted, never crowded together in confusion, nor affectedly confronted, and staring at each other without meaning. Proper edifices in proper places. The summer-house, the pavilion, the paG.o.das, have all their respective situations, which _they_ distinguish and improve, but which any other structures would injure or deform. The only things disagreeable to my eye are the large porcelain figures of lions, tygers, &c. and the rough hewn steps, and huge ma.s.ses of rock work, which they seem studious of introducing near many of their houses and palaces. Considering their general good taste in the other points, I was much surprised at this, and could only account for it, by the expence and the difficulty of bringing together such incongruities, for it is a common effect of enormous riches to push every thing they can procure to bombast and extravagance, which are the death of taste. In other countries, however, as well as in China, I have seen some of the most boasted feats, either outgrowing their beauty from a plethora of their owner's wealth, or becoming capricious and hypocondriacal by a quackish application of it.

A few fine places, even in England, might be pointed out that are labouring under these disorders; not to mention some celebrated houses where twisted stair-cases, window-gla.s.s cupolas, and embroidered chimney-pieces, convey nothing to us but the whims and dreams of sickly fancy, without an atom of grandeur, taste, or propriety.

"The architecture of the Chinese is of a peculiar style, totally unlike any other, irreducible to our rules, but perfectly consistent with its own. It has certain principles, from which it never deviates, and although, when examined according to ours, it sins against the ideas we have imbibed of distribution, composition, and proportion; yet, upon the whole, it often produces a most pleasing effect, as we sometimes see a person without a single good feature in his face have, nevertheless, a very agreeable countenance."

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 s.e.xes.--Social Intercourse unknown, except for gaming.--Their Wors.h.i.+p 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 ill.u.s.trated._

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 s.e.x 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 s.e.x 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 s.e.x.

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 partic.i.p.ate 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 pa.s.sed 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 s.e.x. 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 coa.r.s.e, and that they were entire strangers to any other gratification arising from the society of women, than the indulgence of the sensual appet.i.te. 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 extremites 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 cla.s.s 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 a.s.sisting 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 a.s.s. 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 a.s.s, 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 const.i.tutes 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 cla.s.s is inanimate, formal, and inactive, constantly endeavouring to a.s.sume 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 part.i.tions, 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 princ.i.p.al 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 const.i.tuted 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 s.e.xes, 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 circ.u.mstances 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 circ.u.mstances, 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 appet.i.te, 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 s.e.xual 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 appet.i.te 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 circ.u.mstances and his inclination for the s.e.x. 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 s.e.xes, 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 fas.h.i.+on, 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 circ.u.mstance: and I find in the journal of Mr. Hittner, a gentleman who was in that part of the suite who accompanied the British Emba.s.sador into Tartary, in speaking of the palaces of Gehol, the following remark: "Dans l'un de ces palais, parmi d'autres chefs-d'uvres de l'art, on voyait deux statues de garcons, en marbre, d'un excellent travail; ils avaient les pieds et les mains lies, et leur position ne laissait point de doute que le vice des Grecs n'eut 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 appet.i.te for female intercourse soon becomes glutted by the facility of enjoyment; and where women, so circ.u.mstanced, 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 mult.i.tudes which we daily saw, in pa.s.sing 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 quant.i.ties 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 s.h.i.+ps from Bengal carry opium to China; but that of Turkey sent from London in the China s.h.i.+ps 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 excrement.i.tious 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 a.s.semblies 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 wors.h.i.+p. 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 wors.h.i.+p been inculcated, which, to that country in particular, may be considered as a great misfortune.

For, independent of religions considerations, the sabbatical inst.i.tution 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 superst.i.tion and the observance of it accordingly abolished; and, about the same time, it became the fas.h.i.+on 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 partic.i.p.ate 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 G.o.d, 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 mult.i.tude 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 appet.i.te. The Emba.s.sador'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 quant.i.ty of a common soldier; and the only difference with regard to our heroes of the present day consists in their being enabled to convert quant.i.ty 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 cla.s.s 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 cla.s.s 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 ma.n.u.s 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 c.u.m 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 a.s.sured by some of the reverend missionaries, that "the Chinese are entirely ignorant of all games of chance;" that "they can enjoy no amus.e.m.e.nts but such as are authorized by the laws." These gentlemen surely could not be ignorant that one of their most favourite sports is c.o.c.k-fighting, and that this cruel and unmanly _amus.e.m.e.nt_, as they are pleased to consider it, is full as eagerly pursued by the upper cla.s.ses 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 gra.s.shoppers.

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, pa.s.sive, 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 ent.i.tled to our indulgence by the peculiar circ.u.mstances under which they are placed, but I leave it in the breast of the reader to make what allowance he may think they deserve.