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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..54a810e --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #62209 (https://www.gutenberg.org/ebooks/62209) diff --git a/old/62209-8.txt b/old/62209-8.txt deleted file mode 100644 index 4e1afc3..0000000 --- a/old/62209-8.txt +++ /dev/null @@ -1,8610 +0,0 @@ -The Project Gutenberg EBook of Some Observations Upon the Civilization of -the western Barbarians, by Ah Chin-Lee - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: Some Observations Upon the Civilization of the western Barbarians - particularly of the English; made during the residence of - some years in those parts. - -Author: Ah Chin-Lee - -Translator: John Smythe - -Release Date: May 23, 2020 [EBook #62209] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK SOME OBSERVATIONS UPON THE *** - - - - -Produced by Brian Coe, Graeme Mackreth and the Online -Distributed Proofreading Team at https://www.pgdp.net (This -file was produced from images generously made available -by the Library of Congress) - - - - - - - - - - - SOME OBSERVATIONS - - UPON THE - - CIVILIZATION - - OF THE - - WESTERN BARBARIANS, - - PARTICULARLY OF THE ENGLISH; - - MADE DURING A RESIDENCE OF SOME YEARS IN THOSE PARTS, - - By AH-CHIN-LE, - - MANDARIN OF THE FIRST CLASS, MEMBER OF THE - ENLIGHTENED AND EXALTED CALAO. - - TRANSLATED FROM THE CHINESE INTO ENGLISH, - - By JOHN YESTER SMYTHE, Esq., - OF SHANGHAI, - - AND - - NOW FIRST PUBLISHED OUT OF CHINA AND IN OTHER THAN CHINESE. - - BOSTON: - LEE AND SHEPARD, PUBLISHERS. - - NEW YORK: - CHARLES T. DILLINGHAM, - 678 BROADWAY. - 1876. - - - - - COPYRIGHT. - J.B. SWASEY. - 1876. - - - - -TRANSLATOR'S PREFACE. - - -This Translation of the Work of Ah-Chin-le is trustworthy as to the -meaning of the Text--though the literal translation has not been, in -many cases, attempted. - -Preserving the Spirit of the Author, the Translator has desired to be -intelligible in good, readable English. Where it is impossible to give -the precise thought of a mind so differently cultured, the _nearest_ -English is given. It is hoped that the inherent difficulty of the task -may excuse errors of grammar and style. - -The Translator has been so absorbed in his Author, that he fears he may -have often slipped in his Syntax, and been rude in his manner. However, -with whatever faults, he hands the volume to his Countrymen--thinking -that they may be as much interested in it as he has been; and may -derive as much amusement. If it do not commend itself for its Wisdom, -it may, at least, for its novelty--that is, as a genuine expression of -intelligent _Chinese_ opinion, concerning the "_Civilization of the -Western Barbarians, and particularly of the English_." - -The Author's own Preface explains the Origin of the Work, and its -claims to consideration. - - The Retreat, - Shanghai, China, 1875. - - J.Y.S. - - - - -AUTHOR'S PREFACE. - - -Ah-chin-le, Mandarin, and member of the exalted _Calao_, to the -Illustrious _Wo-sung_, Mandarin, First class, President of the most -Serene, the grand Council, _Calao_; virtue, health, and the highest -place in the Hall of your Sublime Ancestors! Trained from my youth -for many years in the school of the Foreigners [Fo-kien], so as to -be versed in the languages of the chief Barbarians of the West, and -particularly of the English, afterwards perfected in the latter at our -port of Shanghai, and sent by your Illustrious command upon a private -mission with the Imperial Embassy to the outside Barbarians of the far -West to curiously seek into the state of those Peoples, and report upon -the same to your Illustrious mind--that being so informed exactly, -your Wisdom might, in those matters appertaining to the Western -Barbarians, enlighten the Son of Heaven (our Celestial and Imperial -Majesty [Bang-ztse] most renowned and exalted) when, in Council, things -touching those outer Barbarians should be considered: these, my poor -words, in so far as to your Illustrious Wisdom it has been thought -proper to make general, are now produced: that the happy subjects -of our Central, Flowery Kingdom, may understand more perfectly the -condition of those outside Barbarians, respecting whom so very little -is known, and may the more cautiously guard the Sacred Institutions -[Kam-phfe] of our Celestial Land--wise, peaceful, powerful, and teeming -with an industrious and contented people, before the Western Barbarians -had so much as the rudiments of learning. - -Ah-chin prostrates his poor body before your Illustrious Benevolence, -and craves forbearance that these, his unworthy _Observations_, are not -better ordered:--the circumstances of travel, fatigue, agitation of -mind, hurry and confusion, have been unfavourable for that due ordering -of the same which a respect for your Illustrious Wisdom required--in -this particular the precise Report, submitted to the Exalted, the -_Calao_, through the hands of your Illustrious Greatness, is more -perfect. These are minutes, rather, jotted down and fastened for better -reordering, if, at another time, it should be judged fit. May the -Sovereign Lord of Heaven [Chang-ti] keep your Illustrious mind and body! - - AH-CHIN-LE. - -NOTE.--These _Observations_ now following were made in England, and -refer chiefly to the _English_ Barbarians, who pride themselves -upon being the most powerful and most enlightened of all the outer -Barbarians, and, in fact, of any People in the whole, immense World. - - Ah-Chin. - - - - -TABLE OF CONTENTS. - - - CHAPTER PAGE - - I.--OF THE RELIGION AND SUPERSTITIONS OF THE - ENGLISH 1 - - II.--OF THE HISTORY AND GEOGRAPHY OF THE ENGLISH 45 - - III.--SOME PARTICULARS OF THE INTERNAL ADMINISTRATION 76 - - IV.--UPON EDUCATION: A FEW REFLECTIONS 98 - - V.--OF THE LITERATURE OF THE ENGLISH 109 - - VI.--OF THEIR TRADE, AND REVENUE DERIVED FROM IT 131 - - VII.--SOME REMARKS UPON MARRIAGES, BIRTHS, AND - BURIALS [HI-DI] 150 - - VIII.--OF ART, ARCHITECTURE, AND SOME WORDS ABOUT - SCIENCE [KNO-TE] 170 - - IX.--OF AMUSEMENTS, GAMES, AND SPECTACLES 195 - - X.--OF EMPLOYMENTS OF THE PEOPLE, AND ASPECTS OF - DAILY LIFE 214 - - XI.--OF THE HIGH-CASTES: SOME PARTICULARS OF THEIR - DOMESTIC AND SOCIAL CUSTOMS 223 - - XII.--OF THE APPEARANCE OF THE COUNTRY, THE CLIMATE, - AND OTHER THINGS 246 - - XIII.--LONDON 257 - - XIV.--SOME GENERAL OBSERVATIONS 278 - - - - -OBSERVATIONS. - -[Illustration] - - - - -CHAPTER I. - -OF THE RELIGION AND SUPERSTITIONS OF THE ENGLISH. - - -The worship of the supreme Lord of Heaven [Chang-ti], is not unknown to -these Barbarians, though degraded by many Superstitions. - -The purity of the divine and original Worship (as with the vulgar in -our Celestial Kingdom) is too simple. About 500 or 600 years after -our Confutze, in the time of the Romans, there appeared in an obscure -province of their Empire a new Sect of devotees, who asserted that -they had among them a Son of Heaven. This Son they called _Christ_; -and those who adopted this new deity were called _Christians_. This -was nearly 2000 years [met-li-ze] ago. The Sect increased and spread. -One of the Emperors of the West adopted the new god, and enforced the -worship of him upon the subjects of the Empire. - -All the Western Barbarians derive their knowledge from the Romans; -whose power, indeed, they over-turned, but whose civilization they -imitated. Particularly, the Bonzes (Priests) of the new _Superstition_, -joined to the Chiefs of new powers (which arose upon the ruins of the -Roman Empire), preserved some remains of the ancient Learning, and -enforced the new Superstition. What little of letters remained was -almost entirely with the Bonzes. This event was much the same as the -introduction from the Hindoos into our Central Kingdom of the worship -of the Hindoo god, _Fo_; and, curiously, these events happened at about -the same time. - -It is to be observed that in our Illustrious Kingdom there is a -tendency to superstitious observances. We have several _Sects_ -[pho-ti]; but our _Literati_ merely tolerate and do not worship. A -simple and pure homage to the Sovereign Lord of Heaven [Hoang-chan-ti] -is an act of the Wise: and even the _Sects_ make their _Spirits_ -subordinate to Him. The Western Barbarians, however, dishonour the -true worship by strange "rites"--even by incredible superstitions, -when the intellectual culture is considered. It is not long since, in -the monstrous credulity of the people, directed by the Bonzes, it was -believed that the _Devil_ (Chief of the _Evil Demons_) would enter into -an individual--generally some old, ugly, and friendless woman--and, -_by her_, turn the milk sour, drive the cattle mad, torture children, -shrivel up the limbs, blast with the _Evil Eye_; and even plague -with disease and with horrible death! And these wretched women, and -sometimes men, themselves often fancying that the Devil was really -in them, were seized upon, dragged through mud and mire, fearfully -maltreated, and put to death by the horrible torments of fire, upon -this wild accusation: and this terrible scene was not caused by a -maddened rabble of the common sort, but under the lead of the Bonzes, -and according to the Laws of the Land. - -The great, central figure of idolatry is the Pope, who sits enthroned -in Rome; and is, generally, a very old man, not always remarkable -for wisdom nor virtue. He claims to be the sole vicegerent of the -Christ-god, and only visible divine Head--all who do not worship -him are really not true worshippers. Yet, there are many _Sects_ of -this _Superstition_; and in England, the Sovereign is held to be the -true Pope and Head! The English Pope now worshipped is therefore -a woman--the Queen! Such a thing seemed to me to be too wild--a -phantasy--I could not comprehend. I knew that this Sect--the Roman--had -long ago followers in our Flowery Kingdom; and our annals show was -tolerated: not, however, for the _Superstition_, but for the Bonzes, -who were masters of some useful knowledge. Personally, I never knew any -native devotees of the Superstition--in fact it has steadily diminished -in repute, and its few and scattered adherents are very obscure. So I -was, and am still, puzzled by this extraordinary _Sect_. I have read -the _Creed_; a sort of verbal incantation, made by devotees in the -temples. - -One day, I begged of a good-natured, large-bellied, Priest to explain -to me; and ventured to ask him if the _Creed_ was really an Article of -Belief, or only a formal and meaningless Invocation--like some of the -mummeries [phin-zi] of our Superstitious Sects. He looked surprised; -but when he saw that he was thus accosted by a "_Heathen Chinee_" (as -these Barbarians always contemptuously call the inhabitants of our -Central Land), he merely said: "Why, you have in China our Missionaries -to enlighten your darkness; have you never met them?" "No; I have -heard of them at Shanghai; but they do not speak our tongue, nor do -we understand them; and their teachings, even if understood, would -attract no attention from the _Literati_, who would consider them as -unworthy of notice as any other Superstition." "How so? our Religion is -no Superstition; it is the true and _only_ true Religion, revealed by -God himself to his chosen people, and miraculously preserved for all -believers." "I bow before your Illustrious mind and body; but we have, -and have had from time immemorial, just such pretensions; they are as -old as history." "I will not argue; but look at the excellency of our -divine religion!" "Where shall I look? If you mean the excellency of -certain moral principles, there is nothing peculiar to your _Sect_ -in them. They have been taught in our schools for thousands of -years--they _are_ excellent; they show the divine in man--man is of the -divine; morality comes of that." "But look at your frightful vices; -at your Pagan worship--see the effects of idolatry!" "I bow to your -Illustrious mind." I saw my effort to obtain any reasonable explanation -was fruitless; I made my obeisance and left. What an illustration of -ignorant and superstitious conceit! Vice, thousands of miles beyond -sea, so dreadful; the vice at hand, defiling every corner, unseen! The -only true Religion of this Priest will not see, or, seeing, he will -not believe that it is Vice--or, at any rate, idolatrous--pagan Vice! -I could not believe, at first, that the _Superstition_ was more than -a Form, kept up merely for the advantage of the Priests. The sharp -intellects of the Barbarians, applied so fruitfully to useful arts, -seemed stultified, if I held to their actual belief. I doubted the -honesty of the Priests; I knew the bad character of many of the Bonzes -of our Superstitious Sects. Now, better acquainted with the imperfect -civilization of the people, I am not moved by these ignorant and -bigoted displays. Poverty, vice, and drunkenness; crimes of violence -and fraud, are rife among the Barbarians. The Temples, ordered and -maintained by the _Queen-Pope_, are, for the most part--especially in -great cities--empty. The Sects of the Low-Caste people, despised by -the High-Caste, are far more zealous worshippers, though not better -_Christians_. The funds raised to support the great Temples and the -Priests, are nearly all absorbed by them, and the Temples left ruinous. -The lowest Castes do not worship, but curse the Sovereign Lord. Yet, -our Illustrious Kingdom is called _Pagan_--_Heathen_--words implying -every degradation; and our people fit only to be turned over to the -endless torments of Evil Spirits! - -Like our Confutze, the principles of morality and general benevolence -are taught in the sayings ascribed to Christ. Yet fighting in the -most brutal manner is allowed in the Schools, although the teachings -of Christ, commanding Charity and Peace, are conned over in the daily -lessons; and horrible Wars for the subjugation of other Peoples, -incessantly waged! Still, if we may believe these Barbarians, all -true religion and virtue are possessed only by them! The education of -the people has been disregarded; and now, when the wisest of their -great men has, with great difficulty, caused a decree to issue for -the teaching of the neglected masses, at least, in some rudimental -learning, the purpose is likely to fail. The Priests demand that the -_Superstition_ shall be taught, and those of one _Sect_ insist that -they shall lead; denouncing a differing _Sect_. Each _Sect_ denounces -every other: and, so far is the contention carried, that the teaching -of the people is lost sight of; the special _Superstition_ of a Sect -being held by its adherents far more important than merely "Secular" -teaching! It must be understood, that though, commonly, there is but -little real reverence for the Supreme Lord, and less benevolence, yet, -such is the hold which the Bonzes have got of the imagination (by means -of the _devil and hell_, which are greatly feared), that they are a -_power_. Their demands, therefore, as to the education of the people, -will be respected; and the matter be left, largely, in their hands. -This, owing to the bitterness existing among the Bonzes of the Sects, -will cause the whole attempt to fail--to fail, as a general measure. -The Lowest orders, for whom the design was chiefly devised, do not hold -the Bonzes in esteem, and will not be so readily led by them, even were -the Priests themselves in accord. The Sects and the Priests not only -fight upon this subject; they are usually at strife upon any matter -wherein their coöperation is desired. One leading rule of the _Sacred -Writings_ commands, _Peace_. In respect of all who differ from them, -these Sects say that the true meaning is, _War_! Each Sect dislikes -and denounces every other; and the members of all damn to everlasting -torments the whole human race but themselves! This place of eternal -torture in "fire and brimstone" [Zan-tan-li] is called Hell [Tha-dee]! - -In the ceaseless conflicts of the _Sects_, the most dreadful crimes -have been committed. The chief events recorded in the annals of the -Western Barbarians for many ages, and even to this time, have been -only bloody wars, massacres, and vile intrigues, springing out of -these conflicts: horrible crimes, again and again repeated, and under -circumstances too dreadful for belief. And when I have looked into the -causes of these shocking events, there seemed to be no more involved -than the manner of interpreting some obscure word or phrase in the -_Sacred Writings_; which to a wise man would be unimportant, however -interpreted, or if never interpreted at all! - -At this moment, the best intellects among the English (who boast -that they are superior to all other Barbarians), are hotly disputing -as to the proper mode of wearing vestments, of holding or of not -holding candles, of standing and posturing, and other matters equally -important, when the Priests officiate in the Temples. The most trivial -thing in the _Superstition_ is esteemed of such consequence, that -an error respecting it may be fatal to the "soul" [pan-tzi] in the -future life! Some of the most learned fear the words and "missives" -of the poor old man, who sits in Rome (already referred to), and is -worshipped by most Christians out of England (and by very many in it) -as the only delegate of the _Christ-god_. They fear this Pope--fear -that by his connection with the _Evil One_ he will "_play the devil_" -among them. And though of precisely the same Christ-god _Superstition_, -merely because of a difference of opinion as to the visible "Head" of -that Superstition, really believe that this poor old man (called by -the larger portion of Christians, with profound worship, Pope, _Holy -Father_) may, by his wicked devices, allure into his worship, and bring -under his power, the English Barbarians; to the everlasting destruction -of their souls! - -This notion of an _Evil-one_, universal among all the Barbarians, I -never well comprehended. We have in our Flowery Kingdom Sects which -believe in good and bad _Spirits_; although our _Literati_ smile at -such things; that is, in the vulgar forms. But the Christians assert -that the Devil is too strong with men for the Supreme Lord--and the -English _Sect_ say that the Pope is a very child of the Devil! To be -sure, their Sect is the feeblest of all, and merely separated from the -great Pope-sect upon points not touching the superstition itself, and -really on selfish and personal grounds. They know that the Pope justly -claims a direct and regular succession from the _Christ-God_; that he -and his adherents, forming the vast majority of _Christians_ (as all -the sects call themselves) are believers with themselves in all the -main "_dogmas_" [ka-nti] of the Superstition; yet, none the less, they -are the children of the Evil-one, and fit for Hell. And not the vulgar -only, but the learned actually have a horror that the Pope may be again -worshipped in England. A calamity too terrible for contemplation! - -The Pope-worshipping Sect repay this hate with an equal abhorrence, -and send the English _heretics_ to the awful Hell, with the same -satisfaction. - -All the Western Barbarians worship this new _Christ-God_, but, like our -devoters of _Fo_, divided into many Sects, as I have already intimated. -The benignant _Fo_, teaches his idolatrous devotees how to differ -without hate. But, these _Christians_ are always at strife, bitter and -irreconcilable; not as to essentials, even within the Superstition -itself, (to say nothing of genuine morality), but as to things trivial -and absurd. One will say, "Be baptised or be damned to the eternal -Hell!" But another says, "Baptism is only a symbol, one may be saved -without it." Then, "What is baptism?" Some say "The Priest must immerse -in water;" but another, "No, the Priest must sprinkle the face only." -Yet another, "Water is itself nothing, Priest nothing, unless before -either, the baptism of the 'Holy Spirit' have occurred." To perfect the -"rite," all say that the Priest must offer proper "Incantations," and -generally in the Temples before the Idol. The contestants damn each -other to everlasting torments for not being _truly_ baptised. - -All the Sects say, "You must believe in Christ or be damned;" but do -not agree as to what this _Belief_ is, and go on damning each the other -for not having truly believed. - -It is impossible, however, to make intelligible the countless vagaries -of the Sects. They all fight under the same _Christ-God_, whom they -all address, among other titles, as the "Prince of Peace" [Tchu-pe]. -They all profess to follow His precepts, one of which is to love all -men, even enemies (not _friends_, one of these angry disputants once -said). These revered Precepts are written in the _Sacred Books_, and -all the Sects swear their oaths upon these, and resort to them for -the unchangeable rules of belief and practice. They all declare that -the _Sacred Writings_ are so plain that a man, "though a fool, may -understand," and so clear, "that he who runs may read." Yet, they -curse each other to the eternal torments for interpreting erroneously. -The truth is, that _the Books_ are most obscure, and differences of -interpretation are inseperable from their use; the terrible thing is, -that Superstition has made these differences so important. The _Sacred -Writings_ are contradictory, and teeming with things indifferent, -meaningless, or trivial. Written at widely different periods, by -many hands, long ages ago, in an obscure and barbarous dialect, for -different objects, their true meanings cannot always be rendered. But -few, even of the Priest-class, can read them at all in the original. -They are mainly Records of the Laws, customs and wars of an obscure and -terrible race, here and there interspersed with Invocations to the Gods -of that race, and with their Proverbs, or words of wisdom. This tribe, -called _Jews_, revolted from their masters, the Egyptians, and fled -into a desert region lying west from the Hindoos. The man who led them -in this revolt was learned in the laws and customs of Egypt, and upon -these he founded his own system. He declared himself to be directly -called by Jah (Jehovah) to be their High Priest and Judge--that they -were to obey him who received from Jah immediate instructions--that, in -fact, to disobey him was to disobey Jah. That he was to lead them forth -to found a new State, and that the power to announce the will of Jah -alone resided with him and his successors, in this High Priesthood, and -that they could only be successful over their enemies and prosper, by -an implicit obedience to Jah, by the mouth of the High Priest. - -This event took place in our dynasty, _Shang_; and our annals, -referring to the Western Barbarians of the ancient times, make mention -of some things--obscure movements of tribes, and of the great works -performed by the Egyptians; and of a servile race, condemned to toil -on these structures: and, possibly, this revolt of the Jews may have -been contained in these references. However, the whole matter would -have been lost ages ago, nor have left a trace, but for the singular -circumstance that the ancient records of these Jews have in a good -measure escaped destruction. This happened not by any chance; but from -the fact that the High Priest, pretending to be the very mouth of Jah, -made all his utterances _Sacred_; and the Priesthood, inscribing and -preserving the Jewish "Rites," worship and institutes of all kinds, -guarded these writings with extreme care; which the reverence of the -Superstitious people enhanced. Thus these _Institutes_ of the Jews, -declared to be by the Priests the very will of Jah, came to be "_Holy_" -[Kan-ti]--inviolable! Now, the Barbarians regard this preservation -of the Jewish Records as an evidence of their divinity, and a clear -warning to man not to disregard them; and when they assert (as, by -the High Priest, they constantly do), "Thus saith the Lord-God-Jah," -they accept the declaration, and bow before it, as the very word of -Jehovah! But we know that similar "_Sacred Writings_" are common in the -East, and that these pretensions of the Priests are as universal as -_Superstition_ itself; in fact, form the chief features in it. - -The new Christ-God was a Jew; and, though, singularly enough, in the -words ascribed to him, in those parts of the _Sacred Writings_ assigned -to him and his immediate followers, there are bitter denunciations of -the spirit and of the letter of much in the old, Priest-made part; -and he distinctly says that his office is to give new and reformed -rules; none the less, his immediate followers, being Jews, naturally -looked upon him as Great High-Priest, speaking as did their ancient -High-Priest (High-Priest and Christ-God)--the very "mouth-piece" -[Mu-te-pi] of Jehovah! Adding to the High-Priest a _Messiahship_; -for they believed him to be the mysterious _Messiah_ of their Sacred -Writings, foretold by their wise _Seers_ long ages before! The great -High-Priest who should deliver them from all their enemies, and lead -them to a universal dominion! Very few of the Jews themselves, however, -adhered to this opinion: in fact, Christ was put to a shameful death by -them as an _Imposter_ [Kon-ti-fe]. And by the Jews, in general, he was -and is still considered to be a misguided fanatic. The Romans at this -time held the Jewish province, and continued to do so. Meantime, the -followers of the Christ-God, as I have said, spread by degrees, after -his death, into other Roman provinces. New Superstitions were often -greedily received; the Western Barbarians had always readily adopted -new gods, and new Superstitions. This idolatry was, however, held in -contempt by the learned; but it slowly spread among the lower orders, -and penetrated to Rome itself. - -The Roman soldiery, in some instances, made it conspicuous; and, -after some generations, a Roman Emperor, thinking he saw some -miraculous evidence of its divine force (in the workings of his own -dark imagination), forced this new Superstition upon his Empire. That -Empire embraced the Western world. The Barbarians who succeeded to them -adopted, largely, their laws; their worship, and their religious rites. -Thus, these Western Barbarians are _Christians_; and, though they -detest the Jews none the less, hold to their "Sacred Writings" as the -very words of Jah--whom they also worship! This they do because they -follow the few Jews who accepted Christ as Jehovah, rather than the -_whole people_ who rejected him!--follow the few who accepted Christ as -the Messiah-God promised in the "Sacred Writings;" and hold with them -that these are the only _Revelation_ of the will of Jehovah to man! By -_Jehovah_ meaning the only Supreme Lord of Heaven! - -The remarkable thing is that this enormous pretension is not ascribed -to _Christ_, but is obscurely announced in certain writings of the -early Christian Jews. Thus these Western Barbarians, scoffing the -name of Jew, accept of his ancient and ferocious god, and adopt the -barbarous _rites_ of a blood-thirsty and obscure tribe of the desert, -make the records kept by the Priests of the tribe _Sacred_, and curse -to _Hell_ the whole Jewish race for not accepting the interpretation of -_a few of their number_--the few, and only a few, worshipping Christ as -the true _Christ-God_. That is, these Barbarians better understand the -subject than the people into whose hands the matter was entrusted by -Divine wisdom. - -When one considers, then, the foundation of the great worship of the -West, one wonders not at the Sects and strife. Founded in dark and -cruel _institutes_ of ignorant antiquity, the attempt to engraft a -better system failed, because in this attempt the Priests were still -_Jews_, who, adoring Christ, adored him as Jehovah and a Jewish -High-Priest. What follows becomes more intelligible, but not less -astonishing. The new worship has its divine _Revelation_ from Jah, -interpreted by its Priests, who introduce Christ as their great -High-Priest, and the _Christ-Jehovah_ of the new worship. All are -_damned_ to the everlasting Hell who do not believe these Priests, -worship this new god, and accept as the very Divine _Word_ these -_Jewish writings_. This superstition suited the dark imaginations of -the Barbarians, and was, in truth, not unlike their own, and may have -had a common origin. - -The intellectual activity of succeeding ages has been mainly devoted -to these _Sacred Writings_; and the disputes, as to the meaning, -never-ending. Every word has been criticised. _Sects_ have been formed -upon a syllable--appearing and disappearing. Now one would madly -starve, another feast. Some fanatics would live in caves, some on -inaccessible mountains; some tortured themselves, and held women to -be unclean unless they married _Christ_. Some would only shout their -invocations, others would only commune with the god _inside_. Some -_would_ kneel, others _would_ stand. Sometimes a sect more wild than -usual would organise vast bands of warriors, all wearing a symbol to -show that they were Christians--usually a _cross_ (because the Jews -put Christ to death by hanging him upon a cross); and, placing Priests -at the head, would rush to distant parts to root out _pagans_. These -dreadful slaughters of distant tribes were called _Crossades_ (from -the symbol referred to). Some Sects destroyed society by another -fanaticism; they forced men to live in caves or in dark stone chambers, -shut off from all cheerful life, and from all intercourse with women; -where they should constantly make invocations, lash themselves with -thongs, and half-starve themselves; having skulls to hold before them, -and awful paintings of Hell and devils to horrify them,--if perchance -they may propitiate the _Christ-God_, Jah. Women also being driven into -similar, horrid imprisonment in stone vaults, where the whole life is -spent in invocations and sufferings, without so much as seeing any man. - -These and numberless other things grow out of the interpretations, -ever-changing, of the _Sacred Writings_; which, to the dark imaginings -of Priests and devotees, seem ever to give such utterances as fit to -their feelings. To the Priests they are an unfailing arsenal of power. - -For many ages nearly all the Books written--mainly by Priests--were -in respect of the _Sacred Writings_; called commentaries, homilies, -disputations, doctrines, invocations, sermons; endless in name, and -nameless. - -This _Literature_ is less in repute than formerly, and immense -collections of huge writings are now rotting away in the dismal alcoves -of _Libraries_ [Buk-sti], as great stone buildings for keeping Books -are called. This _Literature_ is rarely looked at now, excepting by the -Priests and antiquaries [ol-olphoo]; much of it is obsolete in form, -or in the Roman--not now so much in vogue as formerly. A large portion -of the writings, and a larger portion of the "speeches" [phi-lu-tin], -however, are devoted to the same subject; but the style is modern, -and less obscure, though not less deformed by a dark and irrational -superstition. - -To my poor mind, were all these innumerable productions of gloomy and -bewildered intellects--misled and crazed by a monstrous Idolatry--swept -for ever away, nothing would be lost--nothing, unless the most -astonishing monument ever builded by man. However, it is doubtful -whether to lose even this is not better than to have _anything_ left of -so monstrous a Pretension. - -Whilst thus the Barbarian _brain_ wasted itself in this wretched work, -and piled up its ponderous tomes of useless, and worse than useless, -Literature--holding knowledge in general as vain, and _Science_, when, -in Priestly interpretation, not according to the barbarous _Sacred -Writings_, as a thing to be accursed--activity of body, during the -same ages, did _its_ dreadful work. Directed by the Priests, one -_Sect_ denounced another as _damnable_, and the stronger attempted to -destroy the weaker by "fire and sword." New contentions would arise, -to be crushed out by bloody execution; only to spring up again, to -be again extirpated. Every _Sect_ as it appeared would fight for -supremacy. All worshipped the Christ-God, and sought the same Sacred -Writings; and all invoked His aid, and pointed to those Writings for -their authority--to exterminate a weaker _Sect_; to deliver over -whole provinces to rapine, slaughter, burning, destruction; cities in -conflagration; women, children, as well as men, not merely slain, but -put to death with tortures unspeakable; massacres, by treachery and -surprise, of thousands and tens of thousands! To such work was the -activity of body largely directed by Priests and the savage chiefs. -For ages these atrocities were perpetrated. History has no parallel of -horror; human nature seemed to have become possessed by the _Devil_ -of the Superstition, and exceeded its _diabolism_ [pau-di-ki]. In the -name of Christ, fire, slaughter, and rapine, spread over the whole -immense world. Wherever the Priests of this dark superstition became -powerful, everything which opposed them perished. It was a cardinal -principle that men could be saved from the dreadful Hell only by the -aid of the Priests, and by accepting of their interpretation of the -_Sacred Writings_. The system erected by the Priests was called the -_Church_, and none could be saved unless they were in the pale of _Holy -Church_--unless they, in the manner directed by the Priests, performed -all the rites of worship. These not merely were directed to the worship -of the Sacred Writings, the Christ-God and Jah, but to the mother of -God and to the Pope. In England, by and by, the Priests threw off the -Roman Pope, and set up the English Sovereign, for the time being, as -Pope, and put men and women to death by fire and torture for still -preferring the older Idol. - -Nor is this madness, this fanatical fury, wholly expended. Education -has not yet raised these Western tribes into the enjoyment of a -rational worship--of a rational morality--of a life, calm, tolerant, -and beneficent. They have never attained the civilisation of our -Central Kingdom, and to the wisdom of our illuminated Confutse. - -There is morality to be found among them, and a few worship, purely -and simply, the God of Heaven, and look with untroubled hearts upon -the senseless superstitions. The masses are, however, still held in -them; and the High Castes either hold to the prevailing idolatries, -or pretend to do so. This old Jewish Worship, with its _rites_ and -pretensions, fastened upon tribes by Priests and the Roman power, -is still dominant in the West. In England to-day it is the same -superstition, only the Queen is Pope, instead of the Man at Rome. For -this the English are _damned_, as worthy of Hell-fire, by Roman Pope -worshippers; and the English return the curse. A constant _Bugbear_ -[Do-nki] to the English mind is, that the more powerful Roman Pope may -get into England again; then, what horrors! Nor does this frightful -_chimera_ alone alarm the lower people; the most learned Englishmen, -and their wisest, exert their minds in writing and in preaching against -this terrible thing. - -To me this seemed strange--incredible. The English Barbarians are, in -general, sharp enough; they are learned in many things; they can see -the absurdity of Eastern superstitions; they denounce the Roman-Pope -worship as worthy of _hell_; but they worship a Queen-pope at home, and -the same Christ-Jah-god and "sacred writings" which the Romans worship. -They believe, as do the Roman-pope worshippers, that all who do not -worship the _sacred writings_ and the _Christ-Jah-god_, and accept of -the Priest-_Church_, will inevitably burn for ever in fires of Hell; -yet, because of the separation as to Pope worship, each regards the -other _sect_ with a hatred only appeased by sending each the other -to the dreadful Hell! How incredible that the human mind--the active -and skilled human mind--should alarm itself and others for fear of the -worship of a Pope--a man: and really think the condition of the human -soul would be hopelessly wretched--if it mistook the right object of -worship--the idol of Rome, or the idol of England! The intellect truly -employed would be directed to the overthrow of _the superstition_ and -its objects of idolatry altogether. The Roman or the English Pope--the -Roman or the English _sect_--what matter? Both alike indifferent and -worthless to an intelligent worshipper of the SUPREME LORD OF HEAVEN -(Hoang-chan-ti). His worship is elevating, supporting a clean morality, -tolerant, benevolent--a morality found wherever man is found; debased, -more or less, as man be debased, or as he may be sunken in vicious or -cruel superstitions. - -To restore a pure worship is to help on a better civilisation among the -Barbarians. Nor would a respect for the morality ascribed to Christ do -other than help in the same way. The misfortune is, that that morality -has been overlaid with Jewish and Priestly additions and inventions. -There are some of the English _literati_ who dare to teach a purer -worship, discarding the _superstition_ in its grosser pretensions; but -they are not listened to. - -It is difficult to understand what is accepted as _true_ by the -differing _Sects_--but their differences may be disregarded--and I will -refer to what all the Sects of the _Great Superstition_ subscribe to, -aside from the matter of _Pope_. - -_One, only God_: in three parts--each part a very God! - - 1. _The Judge and destroyer_ of mankind; for all are damned to Hell! - This is the Jewish Jah. - - 2. _The Son_, begotten of Jah upon an immaculate virgin. Sent to - mediate with Jah and appease His fierce anger, so that some may - escape Hell--that is, those few who have "_believed in_" _and - worshipped the Son_, the Father, and other things. For as to what - is to be believed, form the points of endless contention, as I have - hinted. - - 3. _The Holy Ghost_, or Comforter, whose function I have never - comprehended. It appears to be a divine _Effluence_, entering into - the devotee, to warm, exalt, and enlighten him; especially to comfort - him and to support him in his dire conflicts with "_the flesh, - hell, and the devil_" (as the Superstition reads). It is an "awful - mystery" in the _rites_, and has crazed many a worshipper; for those - who fancy themselves to be in the possession of this _Effluence_ - feel like gods, and conduct themselves as scarcely accountable to - mortal control; though others feel an absorption, as they say, into - the divine nature--a notion like that of some of the fanatics of the - Hindoos and of the East. - -As powerful, indeed more powerful over men, is the terrible -Satan--_Devil_, _Evil One_. There are many names and shapes. This -monster was once (according to the superstition) chained down in -hell-fire, for having raised a rebellion against Jah, who, however, let -him loose again, and gave him wings to fly from his fiery prison to -the world, where he should wage war with Jah, in a covert way, by his -craft drawing away mankind from Jah to his worship and to his designs; -that, however, he should never prevail to overthrow Jah, and the only -result would be to increase the number of the countless devils of -low degree already in Hell, by adding to them nearly the whole human -race!--for to that torment all go who do not worship in spirit and in -truth, according to the superstition. This awful strife between Satan -and Jah always proceeds. The Priests say that, for "some wise purpose," -Jah suffers Satan to succeed in his snares; and his victims continually -fall into the everlasting place of Fire, prepared for the devil and his -victims. The Priests say that this wholesale destruction of mankind -was a thing predetermined by Jah, and that he created the Devil to -accomplish the work; but they do not explain why the torments should -be everlasting; as men are themselves short-lived, one would think a -reasonable superstition might have limited the fire-torture to, say, -twice the length of mortal life! - -Our _Literati_ will readily recognise some parts of this horrible -superstition--perhaps the main features, as Oriental--going back to the -dimmest dawn of tradition, and to the early and grotesque forms of the -human imagination, dark and uninstructed. The _Hell_, however, is a -terrific expansion of the horrible, suited to these Strange Barbarians. - -Besides these great deities, there are Arch-angels, Angels, Saints -male and female, Spirits good and bad--the latter _Imps_ of Satan -(whatever the word may mean), who enter into human beings, and take -on the human form: in this disguise, called Ghosts, Wizards, Bogies, -Witches. However, good people can tell these devilish _Imps_, and avoid -them (so they be _good_, that is, true worshippers of the Idols of the -Superstition); for the smell of brimstone sticks to them, and the tail -and cleft-hoof--inseparable from devil-imps--will always show somewhere -to _the good_. But, if unawares the Imps catch them, they are only to -say _Christ_, or _Jehovah_, or call on some Saint, and the Imp will at -once vanish like a vapor! - -It will be seen that this Superstition is as populous with gods and -spirits as are any in the East, and some of the forms more frightful -and ridiculous. - -There are dissentients--some, who, not dissenting to the chief gods, -yet conjecture that the good and bad _spirits_ merely symbolize good -and bad propensities in human nature. But real objectors are few and -timid, afraid of punishment--if not here, then after death. For the -Superstition so long rooted has engrafted its terrors in the very -blood, and men are born with the _Horror_ in them; they can never -free themselves from it. A few, however, do dissent; but, like our -_Literati_, they do not care to oppose vulgar ignorance openly, nor is -it safe; they feel a contempt, but repress its too-marked expression. -"Why render themselves uselessly odious?" they say. The Priests, very -likely, often disbelieve much of what they say; but not unlikely their -emoluments (_livings_) have some effect upon their conduct, though not -upon their private convictions. In our Flowery Land there is a maxim: -"A common man's brain is in his belly." - -I have had a High Bonze say to me, when I have suggested some -objections, "Oh, we do not know anything about such things; the -morality is good, and we need a devil for women, children, and the -common people: it is safer to let things alone." - -"But," I have rejoined, "_Is_ it quite well, in the long run, to teach -falsely?" - -"I do not say it is well to teach _falsely_. I said, I do not know--who -does? Men more learned than I believe strongly, men wiser than I -have "gone to the stake and perished by slow torture of fire," made -_martyrs_ (we have no such word) of themselves, rather than deny these -things. They were probably right. I simply take things as they are." - -"But," I replied, "surely misguided fanaticism, of which the world is -full, is proof of nothing whatever, unless of the sincerity of the -madman--not always of that." - -"My dear Ah-Chin, you are very quick, and no fool (I beg pardon), but -you do not understand it. The Superstitious parts are mere forms; and -as to the _horrors_, as you call them, I think them indispensable; they -are better than the Police." (The Police are the officers who arrest -offenders in the streets and public places.) - -The Bonzes who talk in this way are, usually, what are derisively -termed "hunting and fishing" Bonzes, not remarkable for strictness -of conduct, though quite as likely to stick to the Temples, like our -Bonzes; they are not likely to pull down the roof which shelters them. -The Superstition is less revered than formerly, and its wilder parts -are less obtrusive. Its pretensions are not moderated in terms, but -the practice is more moderate. Sects do not put each other to death, at -present, though so much of the old bitterness remains that no one can -say what horrors might follow upon unexpected changes. Gradually wise -men endeavour to drop out of sight the Jewish and Priestly creations, -and, inculcating morality, take the _Christ-God_ as symbol of Charity, -and his moral precepts as the basis of a moral Philosophy; or (to -be less offensive to the Superstition) _Christian Philosophy_. In -this way they seize hold of what is true in the Great Idolatry, and -endeavour to ignore the grosser parts altogether. They hope to bring -about a rational worship without violence, by a gradual disuse and -forgetfulness of the irrational, and are willing to yield something to -ignorance, if they can by that means, in the end, enlighten it. They -allow to Christ an exalted character, large in the divine faculty, -and divine as man is divine in possessing that faculty--to say, _the -moral_. In this, much as we see in our exalted _Confutze_, who lived -and taught long before the period ascribed to Christ, and from whom the -Western tribes, doubtless, received their moral notions. - -The religion of Wise men is the same at all times and everywhere. -Wherever some intellectual culture exists, men will be found who -understand and practise the rules of morality; and wherever this is -general, there is the higher civilisation. This higher civilisation, -resting upon a general morality among a people, has for its base a -rational recognition of the Sovereign Lord and man's dependency and -accountability to Him; _Father of men_; and Himself the source of this -morality. He, _in this faculty, reveals Himself_, and shows to man -_his_ sole claim to a divine relationship. - -This higher civilisation does not mistake intellectual achievement -as its title to enlightenment. The sharp and active brain is -quite consistent with the base and low; and may be indifferent to -superstitions and degrading idolatries. But the moral faculty, active -and large, at once refines and exalts the intellect; then men are truly -_wise_, and degrading superstitions die. - -The object, then, to which the true worshipper aims, everywhere, is -to bring man out of a debased into an enlightened recognition of the -Supreme Lord and of this simple relationship; to teach that the human -race form one family, united indissolubly to each other, and to the -Supreme Lord, by the divine moral faculty, to which the intellect -is subordinate; that by this they may be all truly enlightened, -and worship simply and truly, with grateful and serene trust, the -Supreme Lord and Father of all. This worship can never be other than -beneficent. It is only the expression of gratitude; the desire for -better wisdom, for still larger charity, a well-doing and serene life, -at peace with itself and all beside. - -To a civilisation resting upon this simple and direct worship and -morality, few barbarians have any perception; their pride and gross -superstitions have made it impossible. - -The temples are often very grand and beautiful, built of hewn stone, -with lofty domes, towers, bells, and spires. The priests are very -numerous, and divided into many ranks. The lowest are the curates, -who do the "_dirty_" work, as the English phrase it. They are but -little better than beggars, though mentally often superior to those who -half-starve them, whilst the higher ranks (by whom they are hired) live -luxuriously. - -The _Sacred Writings_ say that Christ was Himself a mendicant, and -that his first followers were but little better; that he denounced, -in bitter terms, all pride and luxury; that the true object of life -was not to think of oneself, but of others; to give to the poor, help -the distressed, and the like. In truth, this benevolence and the moral -precepts of Christ (as I have already said) are its _salt_ [pho-zi]. - -I have, in the temples, heard a High-Caste Priest eloquently exalt -this benevolence, and pointing out the divine charity of the _Master_ -(as Christ is often called),--heard him say, "My brethren, give to the -poor, help the suffering, do good whenever you can, give your all to -Christ." - -I have said, "This is excellent; I will talk with this benevolent -Bonze." On one occasion I did so. The High-Caste had dined; I was -ushered into his presence; the fruits and the wine were still before -him. I approached and bowed low before him, and dared to ask, "Is your -illustrious body well?" He slightly nodded, and waved me to a seat. I -expressed my admiration of his benevolent morality, as shown in his -exalted _invocation_ in the Temple. "Oh, that was of course; we do -not rely upon morality." I begged pardon, but did not understand. He -added: "Morals are well, in their way. Charity is a good thing, if the -purpose be sanctified; but nobody is saved by his goodness." He saw my -bewilderment. "Oh, I deplore your darkness; I grieve over the errors, -too fatal, even in our Christian land." I could only bow. He continued: -"When will the darkness of superstition give way, in the East, to our -glorious religion? When will the worship of Christ spread over the -whole benighted world?" I ventured to hint that I had called to speak -my thought of his noble benevolence. "Oh, yes, we must give. But the -true worship--knowledge of, and belief in, the _Redeemer_--ah! that is -the only means of salvation; those are the vital things." I said, "The -poor are everywhere, and need help." He looked at me suspiciously for a -moment, and then brightened; he saw I had not come to ask for anything. -"Yes; the Scriptures say, 'The poor ye will always have with ye,' and -we cannot alter it." "I am told that your Low-Caste Priests are good -men, and do nearly all the work. I know one of these who is very kind. -Your benevolence is like our _Confutze_, who had a tender regard for -the poor and distressed." - -"Ah, our divine _Master_ taught charity; but one must go higher than -that." "Pardon my poor mind, but do you _not_ really give to the poor, -in your temples, as your exalted Wisdom taught?" "Ah-Chin, you mistake; -but one must overlook your darkness of mind--no offence--_Society_ -takes all I can spare, and I give to Curates from my revenue." -"Society? I do not comprehend." "Well, no; you know nothing of the -incessant calls. We must visit and receive visits; keep up equipages, -servants; then there are always poor relations, and the poor Curates -(these are the 'poor relations' of our order)." "But the Curates are -poorly paid, I am told, and deserving." "The Curates are well enough; -but more fuss is made than need be. I was a Curate, Ah-Chin, myself." -"Your illustrious did not need aid, perhaps?" "Well, yes; I got -Curate-fare--cold shoulders of mutton, and other colder shoulders." I -saw that there was something which I was not to understand. "Pardon, -but the _Society_ is not to be put before the Christ-God?" "I beg, sir, -you speak not in that way. I pardon much to your darkness. Do not again -profane our blessed and holy religion." - -This alarmed me; I did not know what portended. I bowed very low, -and humbly craved permission to take my leave. I really feared -punishment--perhaps of the _Cangue_, or pan-tsee. I afterwards knew, no -more than the reproof of the High-Bonze was imminent; though, had the -common people caught a _pagan Chinee_ who had dared to speak, in their -notion, disrespectfully of their Idols, he would be fortunate to have -no worse treatment than a _ducking in a horse-pond_ [phu-it-mu-dsi-wo]. - -What but slow progress is to be expected when a people--even the -_Literati_--are so superstitious? for the errors there, make obstacles -everywhere. It is but just now that nearly the whole population of the -province of Ireland (one-third of the kingdom) have been relieved from -maintaining the English Idolatry, though they detested it. - -The intolerance of the devotees prevents better men from reforming -abuses, even in the Temples. If a Priest dare to moderate the excessive -absurdities of the Superstition, he at once endangers his _Living_, -and is likely to be degraded and driven forth to neglect and poverty. - -I, myself, knew a Wise Priest of rank, who very innocently published -some comments upon the _Sacred Writings_, wherein he showed that -the statements as they stood were simply impossible. Now, as I have -said, the _Sacred Writings_ are worshipped; and to doubt that they -are the words of Jah is horrible--formerly punished by death, now by -degradation, _excommunication_, and loss of revenue. This poor man did -not express any doubt; he merely pointed out an error, which might be -there _somehow_, and which he thought, in his simplicity, should be -removed or explained. But the _Canon_ [ban-gwo] of the Superstition -allowed of no comment of that sort as to the Word of Jehovah! and -cursed out of the Temples, with his Priest-robe torn off, and his money -stript from him, the daring _blasphemer_ [zw-an] must go! - -This is an astonishing _Canon_; for if one allows that four thousand -years ago Jehovah spoke words which were _then_ inscribed--if one -allows that the Jewish Priests kept annals and chronicles, and down -through different ages preserved and added to their histories--if -one allows that the followers of Christ after his death recorded -some things concerning his life and his teachings, and that other -followers wrote letters upon these matters--yet, one must also allow -that all these writings were written at different periods, for -different purposes, and in different and scattered records; all in -obscure and unknown tongues; that they have been copied, re-copied, -translated--that there are various versions--that, in respect of their -meaning, and even of their right to be called a part of the Word, the -highest and best cannot agree! Yet, through all the changes of great -periods of time--through darkness, and wars, and every sort of ignorant -credulity--through everything! _every word_ of this huge collection of -Obscure and Ancient Literature, and of an Obscure and Barbarous People, -remains exactly as originally delivered by Jah! "Oh, certainly," says -his devotee, "because _He has preserved them_." "Yes; but when a -statement is absolutely impossible--as where 'the water covered the -whole earth.'" "Oh, the _Word_ does not deal with Science." I think -not; Jah was not a god of science--he was, in fact, just as ignorant as -the Jew-Priests who pretended to speak his _Word_! - -Yet this inconceivable _Canon_ goes further, and declares that this -_Word_ is the absolute, and only, and perfect _Revelation_ of the Deity -to man; that it contains the only TRUTH, and is the only way by which -man, _under damnation already_, can have _any_ hope, however small, of -escaping the everlasting fire of hell! Upon this _Canon_ all the Sects -of the Western Barbarians erect their _Idolatries_--they call them -Churches; but, as we have seen, they are for ever fighting as to the -meaning of these very Sacred Writings! - -Another _Canon_ is, that Christ is the very God (Jah), and that the -Holy Ghost is also the very God. And to deny this _Canon_ is to go to -Hell! Nor does it at all matter that one has never heard of this, nor -that he could have never heard. The whole race of man before Christ -was born, to this very hour, are either burning, and will surely burn, -in everlasting fires of Hell, unless they have _believed_ in this -Canon! And Jah contrived that all this should be exactly so; though -he did also plan from all time that his Son, Christ, should go down -to the world and get himself put _to death_; and thus the great Jah, -appeased by the sight of his Son _dying on a cross_, should be so far -softened that some would escape Hell! Only a very few; because no one -could escape unless he knew, and believed, and accepted, and _was born_ -into the very blood of this son! A mystery so incomprehensible, that -Christians do not pretend to solve it, and are always trembling for -fear that they may not have been _born again_! - -How, under these circumstances, as Jah cruelly neglected to let -the _Heathen_ know that they could be saved--(indeed, they suspect -no danger)--the good-hearted devotees of the Barbarians employ -Bonzes to go over the great Seas to the _Heathen_, to carry them -the _glad tidings_! These delegates from the Barbarians are called -_Missionaries_, and the Temples and devotees are full of prayers and -invocations for the Salvation of the Heathen! by which is meant the -worship of the Barbarians duly adopted in our Central Kingdom, and in -other regions of the wide world not under the sway of these Idolaters! - -But our Flowery Kingdom, from so long ago as dynasty _Whey-Song_, has -known of these missionaries; and we know of some now amongst us. They -are harmless enough, and quite fully understand how to adapt themselves -to circumstances, and draw the money necessary to their support. The -Bonzes of the Roman Sect are the wisest, and care for nothing very -idolatrous; if a _convert_ will go so far as to be baptised [Wa-shti] -they are quite content. They seek to be useful, and keep the obnoxious -features of the Superstition out of sight. - -There are also some Jews in our Central Kingdom. They have been known -in some provinces from a time long before the supposed birth of Christ. - -Another _Sect_ of the region of the Western Barbarians (in the Eastern -parts), who worship a god named _Mohammed_--a _Sect_ merely an -offshoot of the Jews, from whom they adopted the most part of their -superstition, and equally fierce and intolerant--penetrated into our -Flowery Land soon after its rise. It was about six hundred years ago -that they established a slight hold amongst us, and are still to be -found--never here in their weakness exhibiting any of the savagery of -strength. In a large portion of the Western regions they were for ages -as cruel and destructive as the Christians, and, in fact, waged wars -with them for absolute mastery, during which all the horrors usual to -those dreadful Barbarians terrified and maddened mankind. Finally, -these two Sects, _Christian and Mohammedan_ (so styled), divided the -whole region of the Western Barbarians among themselves! and from that -time have been less quarrelsome with each other, than have the _Sects_ -of the two great divisions in their intestine conflicts. - -Thus, it will be acknowledged that the Barbarians are well disposed -sometimes towards us,--or at any rate the devotees of their -Superstition are,--and we must gratefully thank them for their sincere -anxiety for the salvation of our _souls_; for our _bodies_ that is -another matter. They think us ignorant, even of the ordinary rules of -morality. They do not know that before Greece or Rome had appeared -in history, our worship of the Sovereign Lord and our moral precepts -were established, purely, simply, and that our annals show that the -Grecian and Roman culture largely borrowed from ours, though not the -_Superstitions_. These were derived, probably, from some source common -to the Western Barbarians, likely Egyptian, and though modified by -habits of tribes, retained more or less of those original traits which -appear in all. - -The Temples are numerous, though often quite deserted except by the -Bonzes and their servants. The same revenues are taken by the Bonze -whether there be any worshippers or not, and sometimes the prayers are -said or sung to empty forms (seats)--not more empty than the prayers. - -Next in rank to Curates come Rectors, who enjoy good _Livings_ -[mo-tsi], and have fine houses and gardens. The other higher ranks, -are Arch-Bishops, Bishops, called Lords [tchou], who live in stone -_palaces_, and have great revenues; but Society robs them of the larger -portion of this revenue,--a barbarous injustice,--leaving the poor -Lords quite destitute. I was told this; but I never happened to meet -with a starved Bishop. - -These _Tchou_-Bonzes intermarry with the High-Castes, perform the -marriage ceremony for them, wait upon the Queen with invocations to -the gods--baptize royal infants; that is, sprinkle them when eight -days old, in the Temples with invocations, with many ceremonies, -after which they are safe from the devil and the dreadful Hell; these -are the chief duties of their exalted office. As great _lay-lords_ -(that is Lords not of the soul but of the clay--lay), they sit in the -great Law-making _Council_; where their function is, to see to it that -no law be made which in any way can injure the temples, or their own -revenues and powers. One does not see that they are remarkable for the -practice of the virtues which they teach; nor that they are meek and -lowly followers of the Lamb (Christ-god); or that they very often "wash -the feet of the disciples"--although they are commanded in the _Sacred -Writings_ to do these things; and also to succour the distressed, give -to the poor, and other like acts of charity. I should have been pleased -to see a Bishop kneeling and washing the feet of some devotee! but I -never did. They discharge those duties which they owe to Society with -honourable punctuality: keeping up neat equipages, sleek horses, and -pious servants; and wearing the garb of their order with a scrupulous -exactness, even to the shoe-buckles. - -They quote the example of the Christ-god, who, when on the world, made -from common water _good wine_; and are very choice respecting this -article. As to charity, they are so robbed by Society, that, what with -gifts for the _Heathen_, and poor relations (for whom they are also -expected to get good _Livings_ in the Temples), they have but little -to spare. Then, too, "Charity begins at home" (the _Sacred Writings_ -declare), and he who does not take care of himself, and those who are -dependent upon him, "is worse than a Heathen" (This is again from the -_Sacred_ words). For those poor and benighted creatures, sunk in -dreadful idolatries, indeed, something must be put into the Missionary -box! - -The different _Sects_ quarrel as to particular modes of Worship in the -Temples. Some will have candles lighted, to please the idols; others -say, they do not need candles, and are offended by the smell. Some say, -You should make Invocations kneeling; others say, standing. Some say, -one should face to the East, others say, to the North. Some say, you -should pray aloud; others say, silent prayers are more acceptable. And -very sharp quarrels and _new Sects_ arise upon these matters. None are -allowed to worship in Temples but devotees of the High-Caste Sect. All -others must worship in Temples not dignified by a loftier name than -_Conventicle_, _Chapel_, or the like. - -I will state, briefly, what is the ceremony of Idolatry in the great -_Queen-pope_ Sect. She is worshipped in the Invocations, and receives, -with her children, a place in the prayers. - -When the great bells sound from the high, stone towers, the High-Castes -go, richly dressed, into the Temples, uncover and bow the heads to the -Idol, in silence--making Invocations, silently. By the command of the -Jewish _Sacred Writings_ the Seventh day (so, continuously, for ever) -is devoted to the grand Worship in the Temples. This is a marked thing -among the Western Barbarians--this devotion of one day in every seven -to the Worship of Jah--as ordered in the Sacred Word. It is declared to -be Jah's day--_Holy_-day. And it is so sacred, that there is danger of -Hell to him who - - "Does any work or play - Upon the sacred day," - -as the mongrel verse-makers of the _Superstition_ have it! And the -Priests vehemently denounce all who do not worship upon that day. - -Some object to so great strictness; and the quarrel, as usual, is -bitter between the strict and the not-so-strict Holy-day worshippers. - -Those not-so-strict think that the poor, who work six days, should be -allowed to go to the places of amusement on the seventh, and enjoy -harmless recreations. The strict say they should be punished for -desecrating the day by their neglect of worship; yet the poor cannot -go in dirt and rags to the Temples. The High-Castes go there in rich -attire, and would be incommoded by the poor--indeed, the High and Low -Castes never mingle, not even in their worship. In truth, not many of -any rank attend upon the Priests in worship. The devotees are mostly -old women and older men, a few young people attracted by opposite -attraction of sex, children and servants; a few pauper children may be -huddled into a dark corner for fear of offending the idols. - -The Priests face the Idol, and make Incantations, which are repeated, -age after age, without any alteration; no Priest dare to make any the -least change; the wrath of the gods would follow. - -One peculiarity is, that the most abject _confessions_ are made, by -Priests and devotees, of heinous offences--making eternal punishment -fitly their due. They beg for pardon and that _salvation_ (meaning -deliverance from the awful Hell) may be granted, not for any good -in them, but wholly for the sake of the Son--the _Christ_. On my -first attendance in a Temple, when I heard these fearful confessions -and looked upon the fine women; the carefully dressed worshippers, I -thought, "How dreadful, these High-Castes such wretches--incredible!" - -I afterwards discovered that the _sins_ [ly-ie], the offences -confessed, were merely _ecclesiastical_ (we have no term like it); -nobody ever really confesses any wrong which he may have committed. - -The grand act of worship is, however, the _Creed_ (here again in our -Flowery Land we have no term)--an Invocation and Declaration wherein -all swear, under the awful penalty of eternal burnings in Hell and -torments of Satan for ever, that they believe and worship all points of -the _Superstition_ with thankful hearts and undoubting minds. Repeating -after the Priest, all standing, facing the Idol, uncovered, with eyes -downcast and deep abasement. - -The Incantations do not differ from the Invocations, only they are -droned out in songs, more dismally, perhaps. The burden of both is -to deliver the _true_ worshippers from "the wiles of the flesh and -the devil"; to overthrow, if possible, this awful demon, and to save -sinners, of whom the worshippers declare themselves, in a hundred -different ways, to be chief, "_miserable offenders_" [ka-nt-lm-mbi]. -These, and lofty exaltation of the _Christ-God_ and of the Father Jah, -who, when He had given his word that nothing could save man from Hell, -graciously allowed the Jews to crucify the Son, that in the Son's -sufferings He, Jah, might let off some of the sufferings of mankind. -Possibly some of the present worshippers might be among the lucky -_saved_. For this _salvation_ endless praises are to be Sung in the -Temples below; and for ever and for ever in the great Heavens, through -the infinite eternal worlds without end. - -A Hymn of Praise in which all join ends the act of worship. The Priest -_blesses_ the people and invokes the mercy of the gods; and they, -making due obeisance to the idols, retire in silence or to the music of -the great organs. - -A special act of worship, or Incantation, is always made to the -_Triune-god_, that is, the _Three-in-one_, called HOLY TRINITY -(_Threenity_). To omit this would, in the opinion of devotees, be so -terrible a thing that no one would dare to stay a moment, fearing that, -like Korah in the _Sacred Writings_, the very world would open itself -and swallow them up. This _three-in-one_ seems like a _Hindoo_ god. - -The Bonzes attend upon the sick and the dying, moderating their -fears of damnation by insisting upon the most abject devotion to the -Superstition, and intimating that, if they heartily grieve over their -offences, and with undoubting minds believe in all the points of the -_Creed_, then they may receive the _Sacraments_--that is, _Sacred -Meats_; which having received, the devil and Hell may be set at -defiance. These Sacred Meats are symbols of the very _body and blood_ -of Christ--a shocking _rite_, borrowed wholly from the old, savage -Jews, who held that a _Sacrifice_ must be offered up to appease the -wrathful Jah on almost any occasion, and who sometimes even devoted -human victims. - -The Bonzes, in general, perform the Marriage Ceremonies, which they -will have to be a Sacred _rite_ in their Superstition, though some -_Sects_ think otherwise. However, the High-Castes do not consider a -Marriage without a Bonze safe; some evil to the children, or other -calamity, might ensue. Thus the Bonzes, for their services in this -matter, obtain consideration and good fees [tin-tin]. - -After all, however, with the lowest Caste the Superstition is not much -more than a _Fright_; its morality does not touch them, nor those -things which refine. They have only a dim and low idea of the Sovereign -Lord--debased, in so much notion as they do have, by the Jewish -debasement. The devil-and-Hell part is familiar to them, and, in truth, -fits well to the origin of the Barbarous tribes, and to their rude -and savage character. As I have said, the Upper Castes consider this -portion of their Superstition the really valuable part, in practical -use. All evidence in the Courts, and every sanction, touching important -interests or statements, rest upon this hold upon the fears of the -common people. "Oh" (as an Englishman once said to me), "we must keep -the devil and his _hot place_ in our service, I tell you, Ah-Chin; or -we should have 'the devil to pay' in good earnest!" - -It is very difficult to change the Superstitions of a people, because -rooted in their fears; and, in a matter wherein the imagination has -chief power, and nothing can be _known_, even honest men of wisdom fear -radical changes; they prefer to bear inconveniences, and dread the -effect of _new doctrines_ upon ignorant masses. - -Priests, and the varied interests, and large establishments and -revenues--in fact, a great portion of the whole community--are -concerned in maintaining the Superstition, on selfish grounds, or think -that their own interests are involved. The higher orders regard the -_Established_ condition of things in Worship and in the State as too -_Sacred_ to be touched. They denounce all who endeavour, in any faint -degree, to suggest reforms, as "_infidel_" [un-ti-dsi]--a term of -deepest reproach--agitators, who covertly would overthrow "our Temples, -our Idols, and the Queen-Pope herself." - -But they cannot wholly suppress the Thinkers; [kog-ti-te] (as the -_reformers_ are called); and these honestly think that some revision -may be made with safety and advantage. They are sneered at by the -larger part of the _literati_, and by all the priests, as _Tinkers_. -A tinker is one who mends and patches, not a real artisan; and the -majority will have it that nothing in England requires mending or -patching. They are also stigmatised, sarcastically, as members of -a _Mutual Admiration_ Society. A society where the members laud -everything written or said by any other member; and where, as the -members think, all true wisdom alone illuminates the surrounding -darkness. I suspect this society is a _mith_ [pho-gti]; that the true -sense of the sarcasm is, that the Thinkers overrate the value of their -published thoughts, and that wisdom will not die with them. Certainly, -some of the thoughts which I have seen in books, though not so gross -and hateful as the Idolatry, are quite as useless. Only one thing I -do respect them for--they do not subscribe to the pretensions of the -priest; and are really influencing the people by giving them hints of -value. They do act upon the upper classes, at least, with a reforming -effect. - -I have not referred to obscure _sects_, of which there are many. -Some of these shout and howl; some keep absolute silence; some lash -themselves into a sort of phrensy, and fall down in fits, fancying that -they are possessed by the _Holy Spirit_. Some will only be _baptised_ -by going into a river, and there, under the Incantations of the Priest, -be violently plunged all over in the water, both women and men. Still, -all of these, and many others, hold to the _Sacred Writings_ and the -other Idolatries: the main points are alike in all. - -The Roman Pope has many devotees among the English Barbarians; and was, -not long ago, the Great and only Head. But a vile and cruel king, who -wished to enjoy a woman and divorce his wife, with whom he had lived -for many years, and by whom he had children, quarreled with the Roman -Pope, because he would not suffer this bad thing to be done; and the -English Barbarians, who disliked a foreign Pope, and the fierce chiefs -about this king, even some of the priests of English birth, urged -him to proclaim himself to be Pope in England, and to seize upon the -revenues which the Pope had received from the English, and all the -lands and properties of great value, which before-time had been given -to the Temples and to the Priests. This was done; this king seized upon -the wealth, and threw down the worship of the Roman Pope in England, -and declared himself to be the new god in England--the Pope! And the -English Barbarians worshipped, and have continued to worship, this new -Pope accordingly. And some who could not honestly worship the new -idol, and dared to adhere to the Roman, were burnt to death! Indeed -this new idolatry was not introduced into England without terrible -consequences. Massacres, burnings, imprisonments, wars, horrible -crimes--persecutions, destruction of families, robbing, plundering--not -even to this day have all the evil consequences ceased; though this bad -ruler made this change in this particular of the great Superstition -more than 300 years ago. - -Thus, our Central Kingdom may see how powerfully Idolatry and -Superstition are entrenched among the English Barbarians. A System -interwoven with the very texture of their civilization; supporting, -and, in turn, supported by the State; mixed up with customs and -traditions, and endeared by its connection with family interests; -rich in its possessions; powerful in all the Halls of Learning, and -in its influence upon the fortunes and dignities of men; boasted of -for its learning, for its history, and for its refining and reforming -teachings; the _English Church_ (as those Barbarians call their grand -Idolatry) seems likely to stand for many generations. Yet agencies are, -slowly, at work, which will remove the dark and horrible, and leave the -simple and true. The Benevolence of the Sovereign Lord of Heaven never -tires; and the pure worship and less corrupted morality will make way. - -I hope I may be pardoned for the time which I have given to this -subject; it is one worthy of deep attention. Besides, a little study -of the literature and manners of the Western tribes, fastened upon my -mind the impression that their History was mainly an account of the -rise and progress of the Christ-god Superstition; and that, hereafter, -whoever shall have the pleasing task of writing of their better -civilization, will find it to be his main purpose to show the decline -and extinction of that Superstition. - -To wise men who worship the Supreme Lord only, and accept of His simple -and direct Morality, there is, in all the broad and immense world, -but a _single family_, ruled by Him. When this family recognises and -worships Him, in direct and true sincerity, and practises the few -and perfectly simple rules of His benevolent Morality, then it is an -_enlightened_, civilized family. - -The Western Barbarians do not understand nor practise this Benevolent -Morality; until they do, their civilization will not be really better -than a Barbarism. - -We are not to suppose that a perfect morality will ever obtain, -because man, being two-fold in his nature--divine and bestial--will -now be ruled by the one, and now by the other part. The object of all -education (discipline) is, therefore, to teach man how he may order -these two parts. There is no antagonism [ha-tsi] between them, only it -is indispensable that the _divine_ part should rule. - -That this may be, the _intellect_ must be cultivated, not in -difficulties, but in habits of thinking, of looking, or seeking out; of -seeing the beauty, the order, the grandeur of the whole divine world. -Thus employed it delights in itself; it feels the Mind like a bright -thing, flying out to the great seas, and upwards to the everlasting -stars. It loves to hear, to see, to look at and into everything. It can -never cease to employ this delightful mind, thus stimulated in early -youth, to exert itself; but it must be exerted innocently, benevolently. - -That the subordination of mind and the animal may be secured, the -Supreme, the Moral Faculty must, from the earliest years, be touched -by wise fingers. Ah, how it responds, this divine part; how it, in the -pure and warm glow of unselfish youth, recognises and worships with -filial love its Father, the Sovereign Lord!--perceives the moral order -and harmony, and loves to be orderly and obedient--early perceives that -the true business of life is to preserve this order, and enjoy this -peace. - -Thus Man, a _moral-minded_ animal, is first of all to be taught to -understand his own nature, and to develop his distinguishing faculty. -This done, the bestial part rises not above its office. It, too, -performs its proper and useful end; and man is not a divided, but a -whole and happy being. - -All education, therefore, rightly considered, aims to this _Integrity_ -[Kom-fu] of a man--this secured, there are no limits to the mere -objects of study or of examination. - -Our _Literati_, directed many thousands of moons ago, by our exalted -Confutze and Menzie, who, themselves were imbued with the ancient -Wisdom, are familiar with these simple things. The Western Barbarians, -mainly devoted first of all to the bestial part; to the enjoyment of -the appetites and the passions; sunk in gross Superstitions, only by a -few minds begin dimly to see. - - - - -CHAPTER II. - -OF THE HISTORY AND GEOGRAPHY OF THE ENGLISH. - - -Before commenting upon the Government, it is useful to speak of the -geography and history of the English Barbarians. - -The Kingdom consists of the following: England with Wales and Scotland, -forming one large island; Ireland, separated by a channel of the seas, -lying West; and several small groups of islets, scattered about the -Coasts. It lies Westerly from the great, main Land of the Barbarians, -from which it is separated by a narrow course of the seas. England and -the Main Land form the region designated Europe. The whole Kingdom -surpasses not in area or population some of our Celestial provinces: -the extent being in the English square miles some 110 thousand [Si-re], -and in people some 32 millions [Ken-ty]. In such narrow limits there -are no rivers--only small streams, which, near the sea, owing to the -flux and reflux of the great waters, become broad and deep. - -In our Science and in our Annals the whole region and people are known -as one only--but the different petty tribes are distinguished in our -waters by the forms and colours of the _flags_, shown upon the masts -of the Barbarian vessels. The English are less in people and in lands -than many others; but by their fierceness in war, and the multitude of -their big ships, they esteem themselves to be the most powerful of all. - -The first account of them is recorded by one of the Romans, who, in -our dynasty, _Han_, crossed the narrow sea from a Roman province, -and entered into the island. It was then a Wilderness, and among the -forests lived a few savages, clothed in skins. Sometime after, the -Romans conquered the country, and established a Roman province--their -dominion lasting four hundred [qua-cet] years--contemporaneous with our -dynasty, _Hewhan_. - -During the dynasties, _Han_ and _Hewhan_, the various tribes -surrounding the Roman provinces, grown more populous and better -acquainted with the Military art, crowded, more and more, upon the -Romans; and, gradually, destroyed their power. They were forced to -leave England. - -On their departure, and for several ages after, down to our dynasty, -_Song_, the history of the Country is merely a tale of ceaseless -struggles among the different savage tribes from the Main Land, to -plunder and subdue it. The civilization disappeared. Nearly all signs -of the Roman occupancy became obliterated; and the knowledge of letters -would have been lost, but that the Priests who accompanied some of the -savage chiefs had among them some of the Roman learning. These Priests -and chiefs had adopted the worship of the new Christ-god. - -At length, one of these invading tribes having fairly mastered the -country, and established a show of regular authority, the germs of -knowledge began to grow. The victorious tribe had lands also on the -main parts; fierce and warlike, it endeavoured to extend its power; -and repeatedly made assaults upon others of the Barbarians of those -chief parts. In these, the remains of the Roman civilization were -considerable, and the knowledge of letters more common. - -The position of the English, and their need of communication, made -vessels indispensable; and they learned to build and to sail many -ships. However, but little progress in civilization was made till -our dynasty, _Ming_; when the Sovereign, then a Woman, called by -the Barbarians, _Queen_, sent the first Embassy to our Central -Kingdom--bearing gifts, and humbly approaching our Illustrious, begging -permission to trade at one of our ports on the sea. - -From that time to the present, the annals of these Barbarians are -but little more than records of plundering expeditions into distant -regions; of their fierce slaughters; their cunning or bold stratagems -to extend trade, and establish dominion for the sake of trade and -plunder. To obtain trade, by means fair or foul; to get strongholds -abroad and subjugate others--these have been the great objects of the -rulers and the people. - -By their ships, manned with the most ignorant and debased, taught only -in the work of sailing and fighting; stimulated by love of plunder, in -which the meanest have a share; the very name of these Barbarians has -become terrible in all the distant seas. - -They first appeared within the waters of our Central Kingdom, in the -dynasty _Tsing_, but did not venture then to assault our unoffending -people; and only, by cunning and with low prostrations and humility, -sought to traffic, in such way as should be acceptable to our -Illustrious. Further time was looked to and greater force before -showing their fierceness! - -They have since seized nearly all the maritime parts of the Hindoos, -and, penetrating the country with savage bands, have slaughtered the -inoffensive people, and robbed the treasuries of Princes and the -Temples of immense riches. They have, finally, subjugated the chief -provinces of the Hindoos, and yearly bear away from them the ancient -revenues. - -Throwing off disguise, in our celestial seas, these Barbarians at -length discovered their true character. To save our people from the -effects of a dreadful poison, to which the lower orders had become -habituated, our Illustrious prohibited the importation of this thing, -called by the English, Opium (Zle-psi). But these disregarded the just -request; wished to pour upon us enormous amounts for the sake of the -gains which the bad traffic yielded, and which was monopolised by them; -and, when nothing else would serve, assaulted our unoffending people, -fell with fire and sword upon our province of Quang-tun, and, rushing -upon other maritime parts with their great ships, armed with prodigious -cannon, threatened to burn and destroy. In our peaceful Kingdom we -had no need of such things; we had no means to meet these destructive -engines, contrived by _Christ-god_ worshippers; and our Illustrious, -to save further dreadful mischiefs to our unprotected people, granted -trade to these selfish and cruel Barbarians! Yet this benevolence -of our Illustrious only served to encourage additional demands; and -we all remember how, coming with more ships, swifter with _steam_, -and greater guns and men, these impious defiers of the Sovereign and -Heavenly Justice have more recently fallen upon the Northern provinces, -and slaughtered and robbed our people, our palaces, and even the -precincts of our Illustrious himself! Who, awaiting and appealing to -the Sovereign Lord of Heaven, doubts not the due chastisement of crime, -which, in due time, shall heavily fall! - -Meantime, in all other parts of the great Outer Seas, these English -visited the coasts with their fire-ships, and compelled the natives to -trade, either by fraud or by open war. In the great Sea towards the -sunset, they, in this way, settled upon many Lands; and, in the course -of some generations, their settlements in those regions, wishing to -trade with others beside the English (which these would not allow) -revolted; drove away the armed bands which were sent to subdue them, -and formed a new power. - -In this way, about 100 years ago, the Barbarians, called American -[Mel-i-kan], arose. Their ships are known in our Central Kingdom by -a flag, named "Starry," because of the _Stars_ [Zen-ti] which are -painted upon it. These people are ardent for trade, but not so mad -and reckless; and not aggressive in their intercourse with others. -They are not so domineering and haughty--humbly submitting themselves, -in general, to the Son of Heaven, making tribute, and seeking his -Illustrious protection to their trade and to their ships in our Central -Waters. - -During these events, the English Barbarians also sent their poor -people and criminals into the Lands of the far South Seas, to make -new places for their poor to toil in, to get rid of them, and to make -safe, distant places, to keep their criminals in; subduing the tribes -in those parts--thus making more trade. And in this way, and with -their many big ships and cannons, they boast that they will bring the -whole immense world, either to be tributaries, or to be completely -subjective. And they please their devotees, because they say that this -subjugation will "_Convert_" all the Pagans to the worship of the gods -of their Superstition--and this great boon will abundantly compensate -for all the wrongs and atrocities committed! In fact, they impiously -pretend that they are commanded to subjugate the Heathen World, that it -may be saved from the dreadful Hell! - -The domestic events have not been important; though the Barbarians -themselves think everything to be important which happens amongst -them. They fancy that "Civilization and Progress" (famous words -with them) depend upon the petty disputes arising--sometimes as to -their Superstition, and sometimes as to some trifling thing in their -Customs. One of the main events, is the story of a son of one of their -Sovereigns, who drove his father out of the Kingdom, and rëestablished -the Government in such manner, that, ever after, when the matter is -referred to, one shall say _Glorious_ [Twang-ba]. As well as I can -understand, the things done were, that whereas, before, the Sovereign -had been allowed to worship the Pope, if he wished (but in secret), -afterwards he should not, but _be_ the English Pope, solely. And, -instead of a native dynasty, a foreign, and very base and stupid one, -hateful to the English, was fastened upon them. These events, an -outside observer sees, were followed by long-continued discontents, -and civil war--wherein innocent persons suffered in their persons and -their property; and very many were exiled, and very many were brutally -massacred and put to death--not because of any other offence than -adhering to the ancient Laws, and to the Sovereign whom this base son -had dethroned! Yet, of this event, when one speaks of it, one shall -say, _Glorious!_! - -The form of government has not changed; but the power has, during these -periods, past into the hands of the Aristocracy [Fo-hi]. In the time of -the Queen, who sent the humble petition to our Illustrious, the English -Sovereign was Master--being Pope and Ruler; that is, High Priest and -Sovereign. But the people, increasing and growing richer in ships and -merchandize, began to feel the intermeddling of the Ruler. Previously, -the people had been too poor and too few to be accounted anything; and -grew up into an improved condition without notice. They now disliked to -be taxed, and began a struggle with the Sovereign to limit his power in -this thing--for they said, "If he can take a _penny_ (a small coin), -at his own goodwill and pleasure, he can take all." Now this is an -absurdity--yet, it looked sound; and, at any rate, became the ground -of the fight between the well-to-do people (the Middle-Caste), and the -Ruler. _This_ would make his will absolute; the _other_ would make -its will absolute! The Sovereign who first had this opposition seems -to have been a fool, and the next, a knave--but neither had sufficient -sense to arm soldiers enough to compel obedience, as was done on the -Main Land--consequently, after a good deal of wretched fighting between -the Sovereign helped by nearly all the High-Caste, and the _next_ -Caste in the Aristocracy and well-to-do people, these last succeeded, -and put the Sovereign to death. As is always the case, during a civil -war, _fanaticism_ arose. It based itself upon two points--the right -of the people to rule, and the right of the gods of the Superstition, -_without any Pope_, to be worshipped. This was a departure from the -original dispute only in part; because some had vehemently denied the -whole notion of Pope-worshipping; and as the Sovereign was English -Pope, this pretension embittered the strife. Now, the Aristocracy -(High-Caste) upheld the Pope; but the Second-Caste and the people, -opposed; and these, at length, for the time, carried all before them; -destroyed the King, overthrew his worship as Pope; and established the -gods of the Superstition, with such severity of worship (especially as -to the _rites_ and as to the _Seventh-day_), that, _Society_ completely -changed. Even the name of the State was changed! The point, of the -_Rule of the people_, was in this vindicated; for the name of the -State was--_Commonwealth_; and of the Ruler--_Protector_. Now, this so -_radical_ change was not real. It was the expression of that extreme -agony into which Civil War hurries. The strong passions sway--the -strongest rule. And the very able military man who organized the troops -into the ways of an invincible army, though of the Aristocratic, -High-Caste connection, happened to have adopted the most severe notions -of the great Superstition; looked upon Christ-god merely as the _Jah_ -of the Jews; wished to make the _Sacred Writings_ the law of the -Land; and to get himself proclaimed to be the _High Priest_ and ruler -of this new Jewish State! This remarkable man, with his invincible -troops, could not absolutely do this--but he did completely overawe -and rule the State, causing himself to be declared _Protector of the -Commonwealth_! - -With the death of this strong man, there being no successor to his -ability, repression soon relaxed; the Aristocracy came out of their -seclusion; the gloom of fanatical worship brightened in the natural -love of rational life. _Society_ rebounded from the low depression; -ancient feelings, habits, sports, reasserted themselves. Communities do -not radically change, at once--such a thing to be beneficial, must be -cautious. A tree, though misshapen, may not be plucked up by the roots -violently, and forced into uncongenial soil; to improve its beauty and -use, a different method must be sought: only, if the tree be actually -dying, possibly, a complete and radical change may save it--at any rate -it is the sole chance! - -The troops, wholly devoted to their late great General, found no one on -whom they could rely; and another portion of the Army in the far North, -was induced actively to assist the Aristocracy. These, joined by the -middle classes, who had wearied of the too gloomy worship and severe -_rites_, hastened to recall a Son of him whom they had not long before -put to death, and place him upon the _Throne_. They declared him to -be Sovereign-pope: they restored the old form and name of government; -and rescinded nearly everything done by the Commonwealth. In this -_Restoration_ (as the English call it) is another event, considered -by them, of great importance. In this Restoration (a natural effect -of the _fanaticism_ largely charged to the greater ignorance of the -lower castes) the High-Castes again became predominant. They again -took influence and power everywhere, and retained the fruits of the -civil struggle in their hands. _They_ had aided the resistance to the -arbitrary will of the Sovereign; and they now grasped and enjoyed the -power wrested from him. They, alone, could impose taxes. No Sovereign -would again dare to tax the people (that is, the High-Castes) without -their consent. But _they_ would levy and raise taxes when they pleased. -Thus holding the _Purse_ of the State they had become supreme. - -On the death of this Restored one (who turned out to be so base that -the common people often deplored the loss of the late great General), -a brother reigned. This man, as I have said (wishing to worship the -Rome-pope) was driven out by his son, forming the epoch, _Glorious_. -The present Queen is of the dynasty then established; and during -this period the absorption of power by the High-Caste has gone on. -Taught by the Slaughter of the late King, his successor feared; and -the new dynasty was compelled by the Aristocracy to submit to those -limitations of power, which effectually placed authority in their -hands. To secure this authority, the Sovereign was not allowed any -money to keep troops; and, if, on any pretence, troops were raised, -they were immediately refused pay, and forced to be disbanded upon the -least suspicion that they would be used to strengthen the Sovereign. -The aristocracy had continued to strip him also of all private revenue; -and had, in fact, reduced him to a dependency upon them for his daily -subsistence [Bran-te]. - -Thus, the High-Caste, acting by the forms of the _Grand Council_, -seized power. - -It is proper to explain the substance and form of this Council. - -It is divided into two parts--_Upper House, and Lower House_. - -The _Upper_ are the Lords [Cheang] of Lands and Lords of the -Temples--(High-State Sect.) - -The _Lower_ are lords, brothers, sons, nephews, relations, and devoted -servants of the Upper; and are far more numerous. - -No rule can be made, nor law, without both these bodies consent to it. -This they do by asking each one his opinion, and a majority decides. -Everything of importance must originate in the Lower House, and first -be settled there. Then, the will of the Lower House is communicated to -the Upper House, and it is ordered to ratify it. The members do so, and -the Sovereign (or somebody requested thereto by him) approves (as the -English politely phrase it); and the thing, so approved, is a new Law. -Now, no Sovereign dares not _approve_--it might cost him his head. The -last one, many years ago, who thought he might risk it, soon gave up -the attempt, and died in a madhouse. - -It will be seen, that the power in the Lower House will necessarily -fall into the hands of any one who can obtain adherents enough to -his opinions to secure a majority of members. The most ready debater -[Qu-iztsi], the coolest and self-possessed, who has made himself master -of the wishes of the majority; or, who, to these things, or with only a -part of them, has great wealth and influence--one, in fine, who knows -and divines what is wanted, and has the ability to lead;--directs and -orders the measures which are to be adopted. This man, who controls the -Lower House, governs the State. He nominates those who shall assist him -in the government, being the same who aid him in managing the House. -Thus, the Lower House governs by its delegates. - -All these men, who are really a COMMITTEE [ty-gi-te] of the House -for the ruling of the Kingdom, act in the name of the Sovereign, and -receive the ancient titles of office from him. The ancient forms are -preserved; and these men, obeying the House, profess to obey the -Sovereign--in fact, the Sovereign is pretended to be the source of -honour and of authority; and the very Laws which have been made against -his wish are declared to be his Laws! - -Thus, both the Sovereign and the people are amused. The one, by the -respect shown to him, the emoluments and influence of his high office, -and of his Pope-ship; the others, by some semblance of political -[in-tri-gsi] power. This consists in calling together a few of the -people of second and lower caste, to choose a new member for the Lower -House--but this is quite a comedy, [sham-li] for the most part. It -gives the ignorant Barbarians a notion of self-importance, and tickles -them with the fancy that they really have a part in the government of -the State. - -Whilst these changes in the ordering of things at home were in -progress, the usual fierce and bloody expeditions of these Barbarians -had not been suspended. - -The Americans had succeeded in establishing their independent power, -but not till they had waged a second war with their late masters, -scarcely less important to them than the first. For the English, still -looking upon them with disdain, insisted upon the right to stop any of -the vessels of the Americans upon the high seas, and to seize and carry -away to their own ships any one whom they pleased. They would do this, -and force the victims of their insolent cruelty to fight for them in -their horrible war-ships. - -The American Barbarians resisted this outrage; and, forced to fight a -bloody war, vindicated their just cause; so that never since have the -English, or any other Barbarians, dared to board or outrage the ships -or the sailors [mer-tsi] of the Americans. - -This stubborn and brutal barbarity, love of plunder and traffic, have -involved the English during the present dynasty in numberless wars -beyond seas. They have internally avoided great commotion, although -the low castes have occasionally perished in surprising numbers by -famine and disease. In Ireland the depopulation has exceeded anything -recorded. The poor people of the Northern parts also, driven away from -their homes, have nearly disappeared, unless in the armed bands sent -over the sea. With these, the poor and despised Irish are in great -numbers also; and, indeed, the strength and ferocity of the armed -bands depend upon these, the most degraded and lowest caste of the -Barbarians. In this way, the most turbulent and ignorant have been -drawn off, trained to use of arms, and used to spread and maintain -the terror and power of the English. Many of the low-castes have been -shipped away in great ships to distant parts to form new settlements, -and to add to those already begun. By these means, and from the -increase of riches from trade, and from plunder of remote regions -giving employment to the low orders, great disorders have been avoided. -The plunder of the vast treasures of the Princes of the Hindoos, and -the trade which has been forced upon them, and upon others, have -contributed to this end. The result of increased wealth has been, -however, mostly to the gain of the High-Castes; who, holding the Lands, -have found in the enormous increase of value in these an additional -strength. The numbers of the rich have increased; and these always look -to the Castes above, and draw away as far as possible from those below. -The poor remained uneducated, and fell more completely under control. -If one of their order benefited himself, he had no ambition higher -than a desire to stand well with those above him. Thus Wealth, always -joining itself to the Higher Castes, made the power of the Aristocracy -[Fo-hi] quite complete, and the obedience of the common people assured. -Of this High-Caste the Sovereign is merely the ornamental top. - -The learning of the Romans made but little advance, until very lately. -The great Schools had some of the High-Caste within their walls; the -mass of the people remained ignorant, fierce, and brutal. The laws -continued to be in a most dreadful state; the prisons, foul dens of -disease, cruelty and crime; the administration of Law, and disposal of -offenders, savage and barbarous in the extreme. - -The learning took mostly a fantastic [pa-ntsi] form--pedantic, busied -with the mere shells of words, and names of things. It busied itself -chiefly with the old languages of the Romans and the Greeks. A man who -could repeat aloud from memory the _modes_ of a Greek word was a man of -profound learning. Of our Central Kingdom, of the wisdom and knowledge -of the great East, they knew nothing; but nursed an intolerable -conceit in admiration of the trivialities of their own ignorance, -and by disdaining to understand a civilization of which they knew -nothing--branding it as idolatrous, dark, Pagan! - -Still, gradually, intercourse and larger acquaintance with the main -parts, revived the love of Roman art; and the Roman civilization once -more revived. Roman architecture, sculpture, learning, laws appeared. -The style of public buildings, houses of the High-Castes, Bridges, -took on the Roman forms. The _Literati_ became more numerous; and, -with the increasing riches, larger numbers became instructed. A long, -bloody and disastrous War, which ended only a few years ago, moderated -the intolerant selfishness of the Barbarians. It left them so crushed -down under the weight of innumerable taxes, that it began to be seen -that these interminable Wars beyond Seas, were not paid for by the -gains of trade, nor by acquisitions of territory. This moderation was -strengthened by the better and increasing knowledge: and Wars are not, -in general, so eagerly waged. - -The oldest child of a Ruler succeeds--male first, and failing him, a -female. The direct descent from the _eldest_ always succeeds, to the -exclusion of the younger. - -It is justly claimed that this is an element of stability; though it -contains a foolish omission. For there is no recognized authority which -can set aside an heir in the direct Line for however good cause. Thus -the danger of a violent succession is always imminent--and of this the -English history has many examples. In our Flowery Land, this danger is -averted by the wise customs of the great _Calao_. - -In my Report, I have explained at length the rules which govern in -transactions with foreign tribes; and shown the maxims needful for -our Illustrious, in all negotiations and dealings with the Western -Barbarians. As trade (particularly by the English) is the grand object, -I have pointed out how to deal in this matter, in such way as to yield -no more than is convenient, nor sooner than is expedient. - -The _Committee_ who govern, preserving ancient forms, administer -through them, in the name of the Sovereign. These forms assume _three -great divisions_, one of them being two-fold: _spiritual_, referring -to the great Superstition; and the other _temporal_; this is quite -nominal, for the "temporalities" always touch matters _spiritual_ in -some way. - -The _First_ is the Executive. - -The _Second_ is the Parliament. - -The _Third_ is the Judicial. - -The Executive--that is that which executes--has two parts. Spiritual, -(the ghostly, the unknown,) performing all things concerning the -Sovereign-Pope, the Temples, the worship, the Bonzes. Temporal, -ordering the military forces by land and by sea, seeing that the -laws are obeyed, and ruling the Hindoos and other distant peoples -and settlements. Also arranging all matters with other Christ-god -Barbarians, and with all foreign peoples. - -The Law-making, called Parliament, or place of talking [Ba-ble]. This -is the Grand Council already referred to, divided into the Upper and -the Lower House, together really forming one, where all Rules and Laws -are made. Here rests the Supreme Authority; and this body is controlled -by the _Committee_, as before explained. - -The Upper House is composed of Lords, who sit there in right of -birth, except the _Spiritual_ Lords, who are the great Bonzes (called -Bishops) of the Superstition. Formerly, this Upper was, next after the -Sovereign, most powerful, and often over-ruled, and even dethroned -him. But the greater intelligence has reduced its influence, and made -innoxious its mischievousness. Even its aristocraticalness could -not blind the Lower House to an _Imbecility_ inherent in its very -constitution. Born Law-makers! The proportion of idiots, worn-out -and selfish _roués_ (we have no similar word), narrow caste-bound -egotists, at last, wearied even its congeners, and they left to the -Lords [Tchou] the ancient Forms, but deprived them of all real power. -This might not have happened, but that from the very nature of things -the number of Peers (as a Lord is called, who has the hereditary -law-making right) who are active and young is inconsiderable; and, -for the most part, these prefer out-door sports, pleasures of wealth -and travel, to sitting among the elders to be _snubbed_ for youthful -inexperience. The result is that all warmth, life, and interest, all -generous disinterestedness, are unknown by these venerable egotists. -They are sufficiently amused with hereditary titles, with the respect -shown to their rank, and with the _playing_ at Law-making. They are -too conceited to see that they are "puppets," and too small to despise -the _honours_ which conceal their insignificance. Are they not exalted -above and separated from the "common-herd"? [kou-tong]. - -They are completely engrossed with the trivialities of their rank -(High-Caste). They wait upon the Sovereign like menials, tricked -out in furs, feathers, and robes, and jewelled chains, stars and -garters, sparkling in gems, silk hose, and the very shoes resplendent -with precious stones! On great occasions they are allowed (and this -permission must come from the Sovereign) to place upon the head a -golden and jewelled "circlet," named _coronet_. With this head-gear -glittering about their brows, they receive the respectful reverence of -the people, and feel a greater exaltation than the gods. "Ah," as the -Barbarians say, "who would not be a Lord!" - -A special Superstition attaches itself to this head-ornament. That worn -by the Ruler is called a _Crown_. When he places it on in public, the -trumpets give a mighty sound, all the people bow in humble homage, -and Nature is supposed to arrest the wheels of her majestic course -to join in the rapturous shouts of delight! The act is rooted in the -Superstition, and one of its most cherished things. - -The highest ambition of a subject is to be permitted to take _Rank_ -and wear this _bauble_. There is no mean service to the Ruler, no -intrigue, no sacrifice which may not be done or suffered to get this -privilege--the right to shine in this coronet. And such an ambition is -so honourable, that success condones every contemptible thing by which -it is secured. Men are blinded by the glare, and overlook the mean -being below: in his Coronet he is unimpeached and unimpeachable! - -Nor is this ambition confined to the Lords temporal; the High-Caste -Bonzes will not be remiss in those _duties_ to the Sovereign and to his -family, in those to "Society" and to the exalted Lords, upon whom they -have to attend on all occasions of baptising and marrying and feasting, -to give the _blessings_ [fihu-lsi] of the gods of the Superstition--in -nothing remiss which shall help them to secure the peculiar _head-gear_ -given to those of their order whom the Sovereign raises to the lordly -rank called _Bishops_. It is called a _mitre_. Ages ago, in the obscure -days of the Superstition, poor and miserable, the chief Bonzes were -distinguished by a head-covering like two bits of board, united or -_mitred_ together, typical of the two-fold nature of their office. -Thus arose the Mitre, now a resplendent and costly bauble, more lofty -than the coronets, and showing the superiority of spiritual (priestly) -dignity! - -In these coveted distinctions, the Sovereign finds the source of nearly -all the power really enjoyed; and by an artful use and distribution -of coronets and mitres, often covertly manages the machinery of -government to his own wishes. An unscrupulous and able man may make -himself respected! I forgot to say that another jewelled symbol of -priestcraft is bestowed with the mitre, so comical that one might -suspect it originated in the love of coarse humour common to the -Barbarians--but its true origin was in the same early and poor days -of the Superstition, when the highest Bonze was only a "Keeper of the -Sheep;" that is, his duty was to keep the poor devotees together and -save them from the idolatrous _pagans_. The Christ was said to have -called his despised followers "Sheep without a shepherd," and to have -requested the chief of his followers "to feed his sheep." Thus it came -about that these chief men took a staff, crooked at one end (similar to -that used by a veritable shepherd), as typical of their duty. - -With the mitre is, therefore, handed a costly _Crosier_--crooked and -crossed staff--to enable the Lord Bishop to _pull in_ the wandering -sheep, or to catch hold of any which may have slipt down into -deep holes, or other rough places! "Fancy a Lord Bishop catching -sheep!"--said a jocose Barbarian to me once. - -The crowning of a new Ruler is a grand _ceremony_, in which all the -wearers of the little crowns (_coronets_ and _mitres_) attend; and -no Ruler is a RULER unless he be CROWNED, with all the superstitious -_rites_. To this I may refer elsewhere. At present, I may mention that -the history of all the Barbarians, and notably that of the English, is -a story very often of the wars, assassinations, plots, and cruel deeds -done to seize the _Crown_: for whoever could contrive to clap this -thing upon his head was at once King! In the eyes of the superstitious -invested with a sort of divinity! This feeling is well expressed by -their greatest poet: "What a divinity doth _hedge_ a King!" This is, -doth encompass and protect a King. - -When the Law-making Houses meet, the custom is for the Sovereign to -attend in all his State, and _open_ the Houses. That is, to swing -open the grand doors of the Upper House for the Lords, and especially -for the Lower members; who, on this occasion, are admitted to enter -in and listen to the GRACIOUS SPEECH. The rush of the Low-members is -frightful, for the _Doors_ are only opened for a very short time. -The speech itself is nothing--merely some polite phrases as to the -health and happiness of "our beloved _Lords and gentlemen_" (as the -form is), and some Incantation to the gods of the Superstition, "on -the prosperity and successful trade of our subjects." The great Lords -sit like gods, effulgent, exalted; whilst the Low-members crowd like -school-boys, and as rudely as school-boys, below. This is another thing -by which the childish Lords are amused with a notion of power. - -The present Sovereign rarely opens the Houses, but delegates some great -Lords to do it for her. And the ceremony is far less. The Crown and the -Crown Jewels are, therefore, so rarely seen, that the divinity of the -Ruler is in danger; for the Superstitious reverence and pope-worship -attaches to the _Crown_. These Crown Baubles are, by the present -Ruler, kept imprisoned and guarded in a huge stone castle, so strong -that no force but of nature can throw it down, and are cautiously shown -to the admiring and dazzled few who are allowed by the guards to see -them, at "a penny a-peep" (as an American Barbarian said in my ear, -on the day of my seeing them). In this he referred to the fee [tin] -which is exacted before admission, and which (I was told) went to the -privy-purse of the Queen to buy pins. The Barbarians boast that these -glittering _gewgaws_ cost more than all the Halls of Learning! - -The _Judicial_ is the remaining great division of administration. In -this the Laws are explained and applied. No law is, by this department, -ever made. It has no such function. None the less, it really makes new -laws, and unmakes the Statute Law (that is, the Law enacted by the -great Council of Law-makers) just as it pleases. In fact the chief -business of this department is to _unmake_ the Laws, and the chief -business of the Council is to make _them over_ again. And between -the two, of the making of Law there is no end, nor any possible -understanding. Were not the Barbarian body and mind very tough, they -would infallibly perish beneath the weight of this inscrutable and -ponderous contrivance. No one is benefited by it, but the innumerable -officers who manage it, and the Lawyers, who fatten upon the fees -[tin-tin] which it wrings from all the unfortunates who have to attend -upon it. These Lawyers form a special and very exclusive Caste; often -at dispute among themselves upon points of personal concern, and as -to the emoluments and offices which appertain to the Caste, but -always united (and so-called _Brothers_) as to everything outside, -by which they can more effectually conceal and mystify the nature of -their order, and the more adroitly plunder the uninitiated. This is -the Caste which opposes every inquiry into abuses and every attempt -to reform the administration; which shouts the loudest praises to the -Superstition, puts in force all the terrors of the Caste and of the -Law (as by them expounded) to destroy any one who does not adore the -_glorious_ event, and declare the Constitution and the Laws, the Crown -and the Altar (meaning the Superstition), the most perfect of all -human wisdom--indeed, _Divine_. I have explained the Glorious event. -To the Lawyer-Caste glorious in fees and means of plunder; in abuses -which, had the reforms introduced before that event been perfected, -would have been swept away; reforms which that event postponed, and -the subsequent wars and civil dissensions made not only impossible, -but still more difficult in the future. In another place I propose to -refer to this department--the _Judicial_--when speaking of _the Courts -of_ JUSTICE wherein the Laws are expounded and applied: because, as -in these the daily course of the life of a people may be studied, I -wish to look curiously into them. It will be readily seen, however, -that for a stranger to find, beneath the thick and manifold wrappings -and ponderous obscurities of the Lawyer-Caste, where _Justice lies -smothered_, is no easy task. - -The present Ruler is of the so-called _glorious_ dynasty, and is -more wise and virtuous than her ancestors, who were remarkable for -obstinacy, meanness, stupidity, and debauchery. If one had a virtue, -it was so misdirected by narrowness of mind as to be worse than vice. -The best man of them was the most mischievous Sovereign, and the wisest -thing done by any of the dynasty was to keep away from England. When -they did nothing they did well; their activity was disastrous. - -The Queen now reigning is esteemed by the Aristocracy because she -leaves them to do as they please, and gratifies them by bestowing -upon them and their devoted supporters _coronets_. She only demands -for herself and her numerous children _ample provisions_; if in these -she be gratified, she cares not to vex herself or her Lords by any -disputes. She is very benevolent, filling the great palaces with _poor -relations_, where they are supported--not by her. On the marriage of -one of her royal children her munificence is unequalled; but she asks -her devoted Lords to tax her subjects to pay for it! - -Her allowances are, with wise _policy_, made very ample, that a -_splendid Court_ may be kept up, to give places to the aristocracy, -and to gratify the love of display. In this the Lords are generous; it -costs _them_ nothing, the taxes upon the people cover the expenses. -There are murmurs that the crown is never shown; that Royalty is -hidden from view, and that the reverence of the people wanes; that the -allowances designed and heretofore used to maintain a grand _Court of -respect and honour_ are misdirected, and get into the private pocket of -Royalty for merely personal objects. But he who should dare openly to -say this, unless of a very High Caste, would assuredly have his ears -_cropped_ [ku-tof.] - -The reign has not been without bloody wars; one of which was to -uphold a sick _Turk_ (an outside Barbarian, who hates the very name of -_Christians_, and calls them _dogs_), and whom the English Barbarians -themselves despise. Yet, they rushed with great ships and armed bands -to attack another _Christ-god_ tribe, who threatened the sick Turkish -chief; because, as they thought, their trade was best secured by -helping the Turk! This foolish war cost thousands of the lives of the -English sailors and armed bands, but what is far more consequential -to the Barbarians, many millions [li-re] of gold. It ended in nothing -at all; for the great tribe which lost in the war some ships and some -forts, taken by the English, have now rebuilt them more strongly than -before, and again threaten the sick Turk more than ever! - -When the American Barbarians had a domestic contention--some of them -wishing to deliver a poor people held in slavery, by a custom in some -of their provinces, from the cruel wrong--the English Barbarians sided -with those who wished to keep the slaves. They did this notwithstanding -that always before they had almost quarrelled with the American tribes -for allowing this very thing! Now, however, because they did not like -to have that people great in ships, and because they thought it would -be safer for them and better for their trade, to have the American -tribes broken to pieces, insidiously aided those who fought to hold the -slaves, in every way they could without open war. But the slave-holding -tribes were overpowered, and the slaves set free. Presently, the -American Barbarians demanded that they should be repaid some of the -_monies_ which this treacherous conduct had cost them--the lives -could not be repaid. The English Barbarians, fearing the American -tribes--very valiant, and having many ships--finally submitted to pay a -heavy penalty for their wrong doing! - -Lately, also, the English Barbarians have stood silent and seen another -tribe on the Main Land (which aided them just before in the War for the -Turk, and, in fact, saved them from being shamefully beaten) completely -overthrown and mercilessly sacked by another tribe--when a kindly word -would have saved great suffering. But it does not displease the English -Barbarians to see another tribe weakened--and their trade was not -touched in this war--in fact, perhaps they had more to gain by pleasing -the strong tribe which came out victorious. - -The English themselves complain that, lately, they have not -distinguished themselves by their usual _glorious_ expeditions; that -their war-ships and their fierce warriors are getting out of use, and -that the late _Committee_ of Government, made the name of England -inglorious. This feeling at length got possession of the Lower House, -and a new Committee appeared. These say that the attempt to carry on -affairs with other tribes, upon the _moral_ rules of the _Christ-god_ -worship, although the tribes are devotees, is absurd. That the late -_Committee_, who had some slight notion of correct moral precepts, -and thought possibly one might venture to trust the Sovereign Lord of -Heaven, were _peace-at-any-price_ men, milksops (a term of reproach -equivalent to milkmaids) [kin-e-suk], and that, in their hands, the -English Lion had been _muzzled_--made an object of contempt! (This -blood-thirsty beast is the admired symbol of English power.) - -This new Committee are pledged to seize the very first occasion which -may offer to exhibit the _British_. Lion (as he is styled) with his -muzzle off, his claws sharpened, and his frame well fed and strong. The -taxes are raised and the most exact attention is devoted to all needful -things to perfect this beast to the standard of his ancient might. And -the present Government--_Committee_--watch with keen eyes for that -opportunity, when they shall suddenly let spring this monster! It is -supposed that the angry _growl_ [heuien-ro] will sufficiently alarm; -if not, the terrific roar [Zuung-luu] cannot fail! The only drawback -to this ferocious pastime will be found in those members of the Lower -House, who, themselves bearing a good weight of taxes without the -emoluments of office, may oppose the majority and reduce the arrogancy -of its temper. None the less, in the present brutal conceit of the -Lower House and of the lower orders, a war may at any moment break out, -if for no other purpose than to show other Barbarians that the British -Lion is still a _Lion_ in full vigour! The idea of a dull, toothless, -blind old brute, which even a jackass (as one of the Barbarian fables -has it) may kick with impunity, is too intolerable! - -The morality of the present Loyal Court is said to be admirable--when -you can once find the Royal residence. But this is quite a _myth_. -There is, in this reign, no Loyal Court, only a domestic circle--a -Royal Family--not kept up with so much splendour as some of the -_homes_ of the High-Caste. It is said that no suitor of an improper -moral colour may approach any Princess, unless he be a cousin of the -Queen, when the blood sanctifies the taint, and all is clean. If a -real cousin be not of these suitors, one as nearly related among the -poverty-stricken princes of the Barbarians from the Main Land as can -be had, is selected. He must profess to worship the great Superstition -of the English _Sect_, and detest the Roman Pope--at least, in public. -His poverty is no objection--that is more than counterbalanced by the -Illustrious obscurity of his race--that is, some family which ages ago -contrived to live by plunder, and by making itself safe within the -walls of stone castles, among steep rocks and hills. A family whose -descendants feel more pride in these, now, old and ruinous wrecks of -former insolence, than in any other possession--and whose alliance is -acceptable to the English Queen! The poverty of these petty chiefs is, -however, removed; nor do they marry a Princess of the English Queen -unless they be paid for it. It is not the Queen who pays; the occasion -is seized upon to obtain that _provision_ to which I have referred. - -And the paltry chief, and his new, royal bride, know poverty no more; -they, and their children, and children's children, are provided for by -the Lower House, who tax the people for this privilege, so much valued -by them!--this privilege of succouring and enriching the worn out, -useless and decaying chiefs of foreign Barbarians, who have any, the -remotest, trace of kinship to the Royal House of England! - -The more considerable events, therefore, in the present reign, as -the Barbarians think, have reference to these marriages of Royal -Princesses, births, christenings (baptizings), deaths, and the like -among them. The Low-House readily takes these opportunities to profess -its homage and devotion. The Queen follows the _Sacred Writings_ -with great exactness, which commands "take care of those of your -own blood"--indeed, her devotion to this precept is, perhaps, more -noticeable than her devotion in general. - -Her Illustrious presence is rarely known among the people. When -she does appear, she is hardly more than respectfully and silently -worshipped. She does not attract the _love_ of the people--though -she is (as a sly Barbarian youth of the Low-Castes once said to me, -sarcastically), very _dear_ [chean]. (A _pun_ [phu-nsi] on the word; -which may mean _beloved_, or _very costly_). - -When, as rarely happens, to honour some Show wherein the Royal -_presence_ may bring money to a Charity, the Queen appears, surrounded -by Royal guards, and in State, there is always to be seen a gigantic -servant, dressed in the scarlet of the Royal household, seated -immediately behind the _Sacred Person_, to watch over and rescue -her from any danger. His body and mighty strength are always ready -to be interposed! This favourite servant, it is said, assists her -Illustrious, when, among the hills of the Far North, she visits the -great, high rocks, and climbs the sides of mountains--his strength is -so ready, trusty, and invaluable! - -To her, and to her subjects, a great loss was inflicted when Death -destroyed the youthful Consort of the Queen, when she was still young. -He was one of ancient family among the petty Barbarian chiefs to whom -I have referred; was near in blood to the Queen, and by her greatly -beloved, it is said. He was never allowed any power in the State, and -was a subject of the Queen, though her husband. It is whispered that he -did not quietly submit to this condition of things--but it would not be -worth the notice of a wise man to attend to this gossip. I could never -learn that he was of any use; but, none the less, the Barbarians exalt -him very highly, and have built lofty monuments to his honour. I said -use--I forgot--he gave a very numerous brood of princes and princesses -to the English Barbarians. Of these they are very proud--not because -they do, or can ever do, anything useful, but because it adds to the -number of the _High-Castes_, and around them very many poor members of -that caste can cluster, and live upon the cast-off clothes and other -second-hand things of these exalted! - -On the whole, we may desire the long continuance of Her Illustrious' -reign. If her will were law, distant plunderings would cease; and -her influence is better than may generally be looked for. She cannot -prevent, but she may moderate those expeditions despatched to subjugate -the _Heathen_, extend trade, and bring under the dominion and worship -of the Christ-god distant tribes. Great guns, fire-arms, gunpowder, and -a poisonous liquor called Rum, would, perhaps, under other sovereigns, -even more frequently be sent to prepare the way for the Prince of Peace -(as the Christ-god is often styled). - -Some respect for Justice and some regard to the rights of others have -been shown under the influence of this Illustrious; but, as we have -seen, this, the most honourable distinction of the present reign, is -likely to be obliterated. The old predatory instinct of the English -Barbarians again comes uppermost, and though caution and fear of taxes -may make the Committee of Government tardy and unwilling to attack -(unless some weak tribe, where victory would be sure and _its_ glory -conspicuous), yet, such is the prevailing temper, that _blood-letting_ -seems needful to cool those fierce and haughty Barbarians. - -A ferocious war may be looked for; nor is it by any means incredible -that the war-ships of these Christ-god worshippers and their murdering -bands should again be directed against our peaceful Central Kingdom! - - - - -CHAPTER III. - -SOME PARTICULARS OF THE INTERNAL ADMINISTRATION. - - -The whole country is divided into districts, in general governed, like -our Provinces, in the Sovereign's name, by viceroys and governors. - -The heir to the Crown, if he be the son of the reigning Ruler, is -Prince of Wales--a title bestowed upon his eldest son by an ancient -king; and which, at the time, gave the administration of that Province -to this son. The eldest son of the Queen now enjoys with this title -also that of Duke of Cornwall. These lofty designations confer no -power, although they carry with them high distinction and great -revenues. - -The Aristocracy in the case of the heir, as in that of the Sovereign, -watch jealously anything which looks like _intellect_. They do not -stint personal respect and ample revenues, but take care that upon -coming to the Crown, the new Sovereign shall be a "puppet." - -He is, whilst heir, not allowed to take any kind of share in -government, but is surrounded by flatterers, flunkeys [pluc-ngi], idle -young people of both sexes, and, from mere want of useful business, -falls into every sort of sport and pleasure. He must, indeed, be strong -in morality and in character, if, upon coming to his high office, he -be not reduced to the selfish _imbecile_ and puppet, desired by the -High-Caste. Lucky if he have not become absolutely contemptible by his -vices! - -Ireland is governed by a High Viceroy, whose chief employment is to -amuse the Irish with shows--the real power being in the hands of the -General of the armed bands. Anciently, the Provinces were administered -by Vice-roys, who possessed authority; but the pettiness of the Island -and swiftness of communication have now concentrated all actual -administration at the Capital city. The Provincial governors, however, -keep up some show of the ancient order, and, nominally, command the -Provincial _Militia_. This is a merely nominal force, composed of -butcher-boys, farmer-lads and the like, who do not know how to handle a -_fire-arm_, nor how to fight, unless in the Barbarian pastime of _the -Ring_: a combat wherein the young Barbarians, two being pitted against -each other, try each to hit the other a terrible blow directly in the -eye. This, done with the hand doubled up, nearly destroys that organ. -He is victor who succeeds in hitting both eyes of his antagonist, and -fairly blinding him! This, a common and admired sport, is greatly -esteemed by the English Barbarians, and considered an admirable -training. It develops the ferocity and brutality required to make good -soldiers (plunderers), and the powers of endurance indispensable in -the distant forays. Even in the Halls of Learning, it is thought to be -a manly _science_, fitting the young Aristocracy to match any man in -personal conflict, and enabling him to be self-possessed and ready to -fight his way through the world. As, in general, the lowest orders are -badly fed and reduced in strength, and, though well used to brutal -fights, yet are not trained to the _Science_, the young Aristocrat -is expected "to pummel the brute" upon the slightest occasion of -disrespect. - -The provincial Magistracy are mainly employed in keeping the -Lower-Castes in order, and especially in punishing trespasses upon -the lands, or upon the convenience of the Higher-Castes. The most -common form of trespass is that called _Poaching_. The High-Castes -own all the lands, and the Low-Castes, who till the soil, are the -ancient slaves--slaves no longer under any law, but nearly as much -so by custom. Very poor, but little better than beggars, and really -beggars in large numbers, and hungry, the temptation to knock over the -abundant nearly tame creatures (birds, fowls, hares, and the like) -everywhere around them in the fields and copses, is too strong to be -resisted. To do this is to be a _Poacher_--a criminal most detested by -the High-Caste; for he presumes to think, in some cases, that the right -in these free creatures is _not_ absolutely vested in the High-Castes. -Yet this sort of property is most rigidly _preserved_, by the penalties -of severe punishment, to the use of the High-Caste--for his sport in -the shooting of them, rather than for food. The Poacher, who is merely -tempted by hunger, and who abjectly begs pity and promises reformation, -escapes in some instances lightly; but he who presumes to question the -right to this wholesale appropriation feels the full wrath of the Law. - -Petty civil and criminal offences may be tried by the Provincial -Magistracy; subject, however, in cases involving any interests of -importance, to revision at the Capital. - -There is a sort of Provincial (and yet Metropolitan) Court called -_Convocation_ [Kal-ti-se]. In this, things touching the Christ-god -Superstition are determined. If a Bonze has not worn, or has worn -improperly, his neck-tie, or his _surplice_ [ro-bsi]; if the table -before the Altar (Idol) has been placed out of square; for things of -this sort--or if a Bonze be accused of departing from the ordered -rendering of some word in the _Sacred Writings_, or of having said -something contrary to the orders of Convocation or of the _rites_--for -these and other things respecting the great Idolatry, _Convocation_ -sits. It is composed of High Bonzes and a few delegates of High-Caste -devotees, whose duty is merely to ratify the decisions of the High -Bonzes--these regulate everything. - -This High and Lofty Court was anciently styled _Star Chamber_, because -exalted above mere mortal interests, and only concerned with the -preservation of the Idolatry. Formerly it worshipped the Sovereign as -Pope of the Superstition more devotedly than is the fashion at present, -and burnt people to death for refusing to do so. Now it refrains from -this severity, and is content (or tries to be) with depriving a Bonze -who doubts, of his _living_, and all honours and emoluments. - -It still convenes in the old hall of its former glory. A venerable -moss-covered pile, vast and gloomy, with lofty towers and turrets of -rock, with hewn cells and deep dungeons. Here may be seen, fixed to -the rock, the rings and chains, worn and rusty with age, where the -victims of superstition suffered beneath the decrees of this ancient -Court. Slow and proud, along the dark stone corridors, and beneath -the dusky arches of this great prison-palace, the High Bonzes and the -devotees walk in state. Ushered with pompous ceremonial, and with the -grand incantations to the gods and devils of the Superstition, into the -lofty and obscure hall of the Star-Chamber, the _Convocation_ sits. In -deep alcoves around are stored the ponderous volumes, containing all -the mysteries and terrors of the Superstition. In these are the horrid -imaginings of fanatical Priests and devotees; the _dogmas_ and _canons_ -of the Superstition; the dreadful arsenal, whence were drawn those -frightful weapons of superstitious terror, whence issued the chains and -bolts, and scourges, the faggots and the flames. One hears the groans -of the tortured, the steps of the jailers, the clashing of the chains, -when, in these long and resounding aisles and arches, the winds moan, -the distant footsteps fall, or the old casements in the ruinous towers -shake and rattle. - -Nor is the arsenal wholly useless now; the weapons are not all rusty; -_anathemas_ may yet be found to terrify, and restraints to punish. -_Heresy_ [pho-phi], as any doubt concerning the Queen-pope and the -_Superstition_ is called, drives the culprit from Society, deprives the -Bonze of all preferment, of his employment, and turns him ignominiously -_adrift_, to live or to starve. - -_Convocation_ watches over the _Sacred Writings_, to see that no -change, not so much as of a syllable, be made; not trusting to _Jah_, -who may have himself, perhaps, grown indifferent to the matter. A -curious thing, showing how irrationally men will act in respect of an -irrational system. For the notion is that this Word of Jah (the _Sacred -Writings_), being his _Revelation_ (Word), have always been by Him -exactly preserved through all the ages and the changes of languages, -and of transcription, and of _everything to this hour_. Why is it to be -supposed, then, that He will suddenly lose his power to preserve, or -will be indifferent to preserve? - -Punishments in the ordinary Courts are not very remarkable, only there -is one so characteristic of the English, so comically barbarous, that I -will try to describe it. - -The offender is stripped naked to the waist, tied up with his hands -widely extended, and with his face to a strong post; then a man takes a -large strong cat, kept hungry and savage for the purpose, and placing -the creature at the back of the neck, draws it forcibly down the naked -back. Of course the cat holds on with teeth and claws. This is repeated -till the culprit faints, when the cat is removed. The back of the man -is washed with vinegar and salt, and he revives, perhaps to undergo -the infliction again. This astonishing mode of correcting offenders is -called _flogging with the cat_. - -I may also make a remark upon another feature of criminal punishment. -The crime of _treason_, not only insures the death, but the horrid -mutilation of the culprit; and, not satisfied with this, reaches to -the innocent wife and children. All the estates, titles, honours, -properties of the offender are sequestrated to the State, and his blood -is _attainted_; that is, made incapable of giving honour and employment -to his offspring! Thus the innocent are disgraced, and reduced, not -merely to beggary, but, as far as possible, placed in a condition of -hopeless misery! - -The Idolatry and Sacred Writings are, no doubt, responsible for this -impolitic injustice and cruelty. For _Jah_ is constantly made by the -Priests to say, that he visits the sins of the father upon his child -even to the tenth generation! A natural development of the moral sense -would fall short of this vindictiveness; and in this false and horrible -wrath, taught in their _Sacred Writings_, the fierce Barbarians are -encouraged to outdo themselves! - -The greatest of all the Courts, and which chiefly controls the others, -is the High and Mighty COURT OF CHANCERY. It has many names--as -Court of Equity, of the King's Conscience, and others--assuming as -many styles and jurisdictions as the ancient _Proteus_ of Egypt; -who, as the Priests said, could take any form, or no form, be fire, -or cloud, or invisible air. So this Court, feared by the Barbarians -with a paralyzing dread, takes on any shape! It stands for the King's -conscience--which, as the conscience of a Pope-king, must be a doubly -divine thing. For, as remarked elsewhere, "_Divinity doth hedge a -King!_" We, I think, should fear that this conscience would be as -uncertain as the man. Its function is, therefore, to decide with -_Equity_; to relieve against the inexorable hardness of the ancient -rules; and give relief in cases of _mistake_, _accident_, and _fraud_. -This looks admirable, but it is all _sham_ (phu-dgi). - -Not the least attention is really paid to equity, but only to the -_decrees of the Court as recorded_. A Suitor petitions for redress. -The petition is not examined to be determined upon the matters therein -stated. First--The _Petition_ must be in all respects in due form, -according to the recorded rules. Second--The matter of it must be -such as the Court will consider, and such as may come before the -Court. Third--Are the Parties in the Jurisdiction, and are all the -parties who may be interested, duly notified and present; or, if not -present, accounted for. Fourth--Are the matters for the Court only, -or must it be assisted by some petty judges to ascertain the facts. -Fifth--The petition being at last before the Judge, he may not look -into it, unless the Lawyers look into it with him; and, then, no -opinion (decree) can be given until the Records are fully examined, -to discover if anything of the sort _has been_ relieved. If a similar -case be found, then the petitioner is called upon to prove his case as -stated in his petition; and, if he fail to prove his exact case (though -he may make a stronger show for relief), he is ordered out of Court, -and condemned to heavy costs (tin-tin). If the case be proved, then -the Judge _reserves his judgment_. For he must very carefully compare -all the cases, examine all the voluminous Records, besides examining -the innumerable Papers which have grown up around the Petition during -all the proceedings (often spreading over many years), before he dare -to order the recording of his _decree_. For, this done, he has added -another Case to the King's conscience; that is, to the highest form of -Law and of human Justice! - -He dare not do this unless justified by the Records; interminable, -stretching backwards to the first King who pretended to have a -conscience; obscure, contradictory--he dare not unless justified by the -Records--_Precedents_. If he mistake, grossly, he will be certain to be -called to account by the Lawyer-Caste, who make a business of seeking -for discrepancies; in fact, he is bewildered--not by the case; that -is simple, or _was_ originally, simple enough; but, by the arguments -of the Lawyers, the documents overlying and enveloping the case, _and -by the difficulty of deciding according to the Precedents_. Could he -merely announce his _own_ judgment, there is no difficulty--but that is -the last thing to be thought of--in truth, if reduced to _that_, he is -bound to refuse any relief, however clear it is that _equity_ requires -it! - -Thus the Judge, old and wearied; a man tottering over his grave, -feeble, irresolute, takes the course which maybe looked for--and -postpones, and postpones; other like cases accumulate on his hands; he -dismisses some, "reserves" others, _refers_ to another judge what he -can decently, decides none! Or only those which are petty, or those -which are really unopposed, or those exciting no interest. - -Meantime, the parties to the _Petition_ are dead, or absconded, or -beggared. Years have elapsed; all parties are worn out or impoverished -by the enormous expenses--at length, there is no one to pay Lawyers -and the Court Officers--the thing _lapses_--dies. Term after Term -(as Sessions of the Court are called), the Case is called. Some poor -wretch struggles still to save something of the property _tied up_ in -the Court by the Case--he tries to call up from the mass of dusty and -forgotten Records, a reminiscence of the lost Petition. In vain--the -thing is a wreck, and has wrecked its builders! - -The Case lies forgotten amid the interminable processes, affidavits, -answers, pleas, replications, rejoinders, motions, applications, -notices, subpoenas, summonses, commissions, bills of amendments, and of -supplement; documents of all sorts, making up the _Case_, mouldering -away in the stone alcoves of the huge Records; as the poor victims -of it lie mouldering in similar forgetfulness! Not, however, without -profit to the Lawyer-Caste; for some miscreant of this profession, -perchance, discovering the Case, in his searches after means of spoil, -sees how _he_ may gain by it. He knows of an estate remotely touched by -the matter of the old and forgotten Petition, and he knows quite well -that there is really nothing affecting the property; yet, he sees fees -and spoil. It is merely to frighten the possessor of the estate by an -intimation of a _defect of title_, and refer to this old Case, never -decided. The _bandit_ [khe-te] sets in motion the machinery of the High -Court of Chancery. One of its officers summonses the poor man to come -into that Court, and answer to the allegations touching his right to -possess the house in which, perhaps, he has lived for twenty years! and -lived without objection from any source! - -Now it does not matter at all that there is no sort of ground for -this attack; the moment it is made, the title of the poor unoffending -man to his own house is ruined--almost as completely as if by the -sentence of the Court he had been deprived of it. The robber who -attacks wishes merely to force the owner of the house to buy him off. -To secure this spoil _he records his summons in the Court_, and from -that moment no one will buy the house, nor will any one lend any money -upon the security of it until that record be removed. If the victim of -this oppression be in debt, or have but little money, or but little -more than his house, or if he have borrowed money upon his house--in -fact, unless he be a man quite rich, he is inevitably ruined! He is -ruined, because the lawyer has, _by the Record_, practically deprived -him of his estate. And this is done by a Petition to the Court, making -allegations artfully and untrue. Yet, as they are not supported by -any sort of evidence, and are merely bare _insinuations_ often of -anybody--it does not the least matter--is it not inconceivable that -such a thing should be allowed? That merely upon the _Record_ of -a Petition, without any evidence, without any character, without -any surety for its truth, without any, the least, inquiry, or any, -the smallest deposit in Court to cover the expenses to which the -summoned party may be put, should it appear he has been wrongfully -summoned--this great injustice may be perpetrated, and perpetrated -without risk of any punishment! "But surely the Court will immediately -dismiss this iniquitous case?" Not at all; the Court cannot be reached; -all the endless proceedings and delays already mentioned intervene. The -fees and expenses are enormous--the decision far off. The victim cannot -get a hearing. He borrows money and employs lawyers--in vain. He can do -no more--he is bankrupt. The lawyer who has ruined him gets nothing -in such a case, because the victim prefers poverty to gratifying the -robber. He gets nothing, because he has no real case, and drops it as -soon as he sees he can make nothing out of it. Should the party be -very rich upon whom the robbery is attempted, he may fight it out and -finally clear his property, and get a _decree_ for some costs (only -a portion) against the other party. But this _decree_ is worthless; -the party has no property and cannot pay. _He_ has fought _for luck_, -having nothing to lose, but all to gain. - -Usually, however, as the Lawyer well knows, the party attacked will -hurry to buy off the suit! - -In this way, old Causes are Mines, which the Lawyer-Caste work to their -own peculiar advantage. They have every facility, both from their -experience and from the usages of the Caste. The very Judges of the -Courts are of the same Caste, and give every assistance in matters of -forms, continuances, motions, dilatory proceedings, and the countless -processes by which Lawyers make fees and their clients are robbed. - -Thus the Court of Equity, with a mocking irony, becomes a Court of -Iniquity! and the very tribunal designed to do more perfect Justice -is perverted to the most scandalous use--made an engine the most -oppressive and destructive ever contrived for the misery of Society, -short of one invented to destroy it wholly! - -The Court was originally organised by Priests who had acquired the -Roman learning, or some tincture of it, and endeavoured to strengthen -their own Class, and to soften the barbarous harshness of the common -Law, by erecting this Court. The laws of the Barbarians were savage, -in civil as well as in criminal things; and the Priests, more cultured, -endeavoured to soften and temper this harshness, or, at any rate, to -get more complete control by it. They formed it, and administered -it at first, and for a long time. But the Lawyer-Caste have now its -administration, and they have not so much respect for the opinions -of the general public as had the Priests, and have made the Court a -_bye-word and a shame_ [Kri-mi]! - -The expenses and fees are beyond belief. A Lawyer who gets one good -Chancery Case into his hands, lives upon it luxuriously. I was once -shown a _Bill of Costs_, as these items of fees are styled. - -I observed that one would be charged for a thing done and for the same -thing not done--in other words, for the doing and for the not-doing. -Thus, if one requests a thing be done, the Lawyer will charge for -"receiving instructions," "for reducing the same to writing," "for -instructing a clerk," and the like--then, having sent away the clerk on -_another_ matter, he will charge for taking new instructions and going -over the same ground again. Thus, actually charging for the delay and -obstruction caused in the affair. - -Again, if you ask a Lawyer something, he will presently say, "I must -take counsel," meaning he wishes to ask another Lawyer. When the _Bill_ -is examined you will find, say, "for being asked and not knowing, 6s. -8d.; for taking your instructions to counsel, 6s. 8d.; for attending -upon counsel, £1 1s.; for fair copy made for him, £2 2s.;" and so -on. Your simply unanswered _question_ has thus served the following -purposes:--If it had been answered at once the fee would have been, -say, 6s. 8d.; but as it was not, but carried elsewhere, it has given -the first Lawyer five times more of fees, and his _brother_ in the -Caste also a handsome sum! One may judge how ignorant the first Lawyer -will be likely to be, and how often he finds it convenient to help his -higher Caste brother, especially when in helping him he so greatly -helps himself! We have some cunning rogues in our Central Kingdom, but -such astuteness as this is beyond them! - -I once visited this tribunal of Chancery to witness the -proceedings--but they are so dull and prolix as to drive one away as -soon as possible. The presiding Judge, and all the High-Caste Lawyers, -wear wigs and gowns. The lower Lawyers, who are called Solicitors, sit -in a sort of well, below and at the feet of the High, and have no badge -of distinction. In fact, they are not respected, and only tolerated by -the _bigwigs_ (as the High Lawyers are often called) as the jackals -who provide them with prey. They immediately act in matters with -the victims of the Court, and do all the dirty work, extracting the -fees, and the like--the High Lawyers taking the most of the plunder, -although, for decency sake, they will not see the victims of their -rapacity if they can help it. - -The _wigs_ spoken of are very absurd, and make the wearers seem to be -engaged in masquerading, or fooling. (We have no term corresponding to -the former.) The lappets of thick hair come down over the ears of the -Judge, to enable him (as it occurred to me) to take his _nap_ [qu-iz] -with less danger of being disturbed. - -No one can be a Judge, nor a High-Caste Lawyer, who does not wear -the wig. It has a funny appendage behind, like a pig's tail, exactly -fitting to fall upon the small of the neck; and is itself a curiously -curled "frizzle" of horsehair, selected for uniformity of whitish -colour. There is something _cabalistic_ in this thing, which is -carefully hidden from the outside world. - -If a Judge take it off, all business immediately stops. A Lawyer -instantly loses his power of speech if his wig fall off. It was -told me in confidence, that the tail (like that of swine) had a -peculiar significance, to say; the utter selfishness of the Caste and -_greed_--another whispered a darker thing, referred to the Devil of -the Superstition: that, anciently, this Caste struck a bargain with -the Demon, and he made it obligatory upon the Lawyers always to wear -this chief sign of _diabolism_! This may be merely the chaff [pti-ni] -of these Barbarians. At any rate, something _occult_ is attached to -the thing; and a curious respect is shown to it, mixed of fear and -contempt, even by outsiders. - -The Judge sits so highly exalted, as to be out of the way of hearing -the passages occurring among the Lawyers. He is generally half-blind, -half-deaf; quite worn out with age, and the ceaseless wretchedness of -his Court and the Lawyers, and incapable of vigorously dealing with -anything. In this Court the most imbecile is most fit; for nothing is -expected but imbecility (so far as the public is concerned), and fees -for Officers and Lawyers. - -When a Case is _on_, the Lawyers begin to talk, and to read from the -big books, on one side, and then on the other. Neither tries to get at -the truth, but each in turn does his best to mislead the Judge. Both -read from the interminable and conflicting Records, and both find ample -records which fit the precise Case, which each contends for. The poor -old Judge, now and again, takes a note of these quotations from the Big -Books of records--for he is to decide not upon the equity but upon the -records, as we have seen. By the time he has found his _spectacles_ -[Qu-iei] he has forgotten the Book, the number, the Recorder's name, -and the many other things, needful to find where the record is, and -when he is again told, lifting up his wig-pallet, he only hears -imperfectly, and _mistakes_. So, when, perhaps a long time after, he -tries to make up a decree to fit the Case, the _record_ to which he -turns refers to nothing in the world like what was intended! - -Hour after hour, and sometimes day after day, these speeches of the -Lawyers go on. For the longer the talk the larger the _fees_--nobody -thinks of Justice! The old Judge understands the trick of the _farce_ -going on, perfectly well; in his younger days he was famous for his -skill in all the arts of the High-Caste Lawyers, and obtained his -present position on that account, and because others wanted to get -a formidable rival out of the way; he understands how very little -(but fees) is involved in the endless talk and reading, and begins to -nod--even, the gods would nod. The Lawyer observes, stops a bit; the -unexpected silence awakens the wearied old man--he opens his watery, -blinking eyes, fumbles his papers, or takes a pinch of snuff, and says: -"Go on, brother Bounce, I'm with you"--meaning he is attending to him; -and soon falls asleep again. - -Perhaps one of the talking Lawyers is of the High Q.C. I am told that -such is the dread of this Lawyer-Caste, that the Sovereign constantly -flatters the tribe, and gives to them the _fattest_ [phig-sti] -offices. All Judges and the Keeper of the Sovereign's Conscience--this -Court--and a great many other most important places, and exaltation -to the Highest Caste of Lords [Tchou], falls to them by established -rule--in truth, the Caste is chief in the Law-making Houses, and, -consequently, in Government itself. The Q.C. is, however, a thing done -to many who cannot, as yet, get fees from the public treasure, that -they may get them from out-siders more amply. The right to attach these -symbols to the name of Lawyer also gives him a _silk gown_ (during -the present reign) worked by the sacred hands of Royalty itself! The -honoured wearer of this is a Q.C.--that is, Queen's Champion--and binds -all its wearers to defend the Sacred Head (Pope) of the Superstition -from the machinations of the Evil One, and those of their own order -who, sold to the Devil, may possibly be put up by him to plot mischief, -not only against the general outside world, but against "Crown and -Altar!" - -Perhaps, after days of this weary work, one of the Lawyers suddenly -discovers that somebody, or something required in the intricate and -dubious _processes_, is wanting; or in some document some erasure is -detected; or something _to hang a point_ upon is seized hold of--and at -once a wrangle between the Lawyers ensues. The Judge fairly awakes; -the whole _case breaks down_ [kei-tz-se]; and everybody, but the poor -victims in the case, anticipate more fees. The victims, however, who -have already beggared themselves in it, suddenly despair; perhaps the -case never again comes on, and the property involved in it wastes away -in dark obscurity beneath the gnawing rats, which infest the Court. - -Sometimes (as I was told) some poor man, or woman, who had scraped -together the last farthings to pay the Lawyers (for they will in no -wise act unless paid beforehand, feeling that such service as they -render is not likely to be gratefully recompensed, and it being the -severest rule of the order never to show any pity for outsiders), being -in Court when they see all hope destroyed, and themselves and their -children beggared, have fallen down and been carried out of Court with -reason for ever gone; or with such a deadly blow that never more do -they revive, but soon die, and are buried at the public charge! - -You will see wretched creatures trying to look decent in well-brushed -rags, darned and patched, with shoes through which the toes protrude, -but over which the blacking [di-yte] is carefully smeared--you will see -these victims of the Court, like ghosts, flitting about the passages, -and watching for the entry of the Judge. One will attempt to address -him--but he is conveniently deaf. He knows the _victim_ is there, and -though a party may speak, has the right to speak for himself, and the -Judge is bound to hear, yet, such a thing is unknown. The mysteries of -the Court deny to any _sane_ man the attempt. These poor creatures are -insane--or, what answers just as well, have been branded by the Lawyers -as _Insane_. So the miserable wretch, trembling, raises his voice, "_My -Lud_" (meaning my Lord), "My Lud;" here the Court-officer cries out -_Silence_; or, if the man be, _for the first time_, attempting to call -attention to his case, by the time he has got so far as to fairly say -"My Lud!" what with the jeering looks of the Lawyers, his own ignorance -of the mysteries, and his wretchedness, he either completely breaks -down--or if the Judge, seeing a _new_ face, asks him to "go on"--almost -at once perceives that the man is only a "poor ruined suitor," and is -entirely out of order, and _cannot_ be heard! He says: "You must sit -down. Case _Hoggs_ v. _Piggs is in order_. Mr. Clerk call _Hoggs and -Piggs_." Thus "My Lud" will be as far as any "poor ruined suitor will -ever get!" - -Besides the numerous, worse than useless, idlers (Lawyers) who fatten -upon the industry of others, and the loss inflicted by their voracity -and by the other expenses, this Court devastates upon a scale beyond -belief. I was told by an English Barbarian that he once tried to obtain -one thousand of money from the Court, which the lawyers said there -would be no difficulty in getting, as it was clearly _his_; it would be -only a matter of form, possibly _some_ delay. "Well," said he to me, "I -instructed my lawyer to go to the Court and get the money. He demanded -fifty pounds to cover fees [tin]. To make a short story, he went to the -Court, _but I never got any money_! After I had actually paid in fees -more than half of the one thousand, the obstacles had grown to be so -insurmountable that I merely dropped the matter." "But," I said, "the -thousand--who has that?" "Oh, it is in the Court of Chancery!" - -Another honest Barbarian told me that he had spent all his life (he -was sixty) studying and endeavouring to awaken attention to the abuses -of this Court--but in vain. The attempt seemed hopeless. The Court -was entrenched in the very frame of the body politic, and nothing but -_reconstruction_ would answer; and that reconstruction is probably only -possible after first _demolishing_! - -This man said that a prodigious sum--sixty millions of English -money--was _directly_ locked up; and that of property of all sorts, -subject to the _clutch_ or injured by the processes of the Court it -was incalculable, and, very likely, would represent a tenth of all the -valuables in the whole Kingdom! - -In my walks and in my travels, sometimes in the city, I would notice -many houses, with windows smashed out, the walls tottering, the -doors hanging loosely, or wholly gone, the approaches filthy, the -whole place a _nuisance_, injuring and depopulating all about it, or -filling the ever-spreading mischief with the vilest population. I -have asked an explanation--"Oh, it is in Chancery." In the midst of a -village, suddenly one comes upon a vacant space; it is an abomination; -everything near catches the infection, all that portion of an otherwise -pretty place becomes a _nuisance_. The character of the village at -length suffers; it becomes known as a place ruined by the Court of -Chancery. In fine, whenever one sees a wrecked building, or any -property marked by neglect and verging to total destruction, the -explanation is: "It is in Chancery." And the same thing is often said -of ruined men and women: "Oh, they have lost everything in the Court of -Chancery!" - -To such an extent is the destruction of the Court carried, that the -Law-making Houses are forced to interfere, or perhaps the Officers -of Health. These may abate a _nuisance_, and sometimes mere filth -and indecencies are removed. But nobody will improve a property to -which he cannot have a certain and quiet possession. Therefore, when -the evil becomes intolerable, the Law-making Houses make a Law by -which a property of this sort is sold, under their _guarantee_ that -the buyer shall have perfect possession. This is a thing next to an -impossibility; and nothing less than a great public evil too great to -be endured, will ever induce the Lawyers who control the Houses to -interfere with the legitimate work of the Court. - -It is wonderful that the English Barbarians submit to this Court; but -one must consider that, after all, it is not so inconsistent with -Barbarian habits as it at first sight looks. Plunder is natural to all -the tribes, and especially to the English. As nearly all plunder, the -thing is normal. Lawyers must live; and the common English Barbarian -makes a business to _keep out_ of their hands. The Higher Castes -enjoy so large a share of the gains, and are, in fact, so largely -interested in preserving the Court, that _they_ do not care to move. -Then, to other causes, must be added the stolid conceit of the English -Barbarians, who really think everything English so much better than -what can be found elsewhere, that, in respect of this very Court, -admitting some abuses, yet, after all, "Where else can you find such -Judges--men who cannot be bribed?" - -On the whole, therefore, with that conceited stolidity of character, -more remarkable in the English than in any other Barbarians, they come -to regard even the worst of _their institutions_ as better than the -best of the rest of the world! - - - - -CHAPTER IV. - -UPON EDUCATION: A FEW REFLECTIONS. - - -In our Illustrious and Central Kingdom, from times long before the -Barbarians beyond the great Seas existed, or, at any rate, had any name -or place in the earliest records, it has been the established rule that -Learning (Li-te-su) should be the fountain of honour--that there is no -nobility of birth. Under the Illustrious, the Son of Heaven, all were -equal subjects--children--and that which made one more distinguished -than another was _Wisdom_. This Wisdom, a knowledge of men and things; -of the proper maxims [ri-te-es] of morality and government, and their -proper application to human affairs. The _Central idea was to know -oneself_, and thus to know others--to add to this, technical knowledge, -and the knowledge of our Illustrious annals and customs. - -The mandarins, great officers of our Illustrious, have no rights of -birth. According to their class in the Schools of Examination, they -are selected to advise, to administer, to govern in the Provinces, -and order the forces for the keeping of due order. They rank in the -degree of the excellency of their registration in the great Schools of -Examination. - -But it is very different with the Western Barbarians, where _birth_ -gives a right to exalted place in Government! Power, among the -English, is wholly in the hands of this hereditary class--called -_Nobility_--elsewhere called Aristocracy [Fo-hi]. Thus, learning has -been unimportant, unless as a sort of accomplishment; and been mostly -confined to Priests. With them, it was a means of increased influence, -and added to the effect of the Superstitious pretensions. Force and -fraud being the main agents of Government and sources of distinction, -learning was not merely disregarded, but held in contempt by the -High-Caste. What learning there was (chiefly confined to the Priests), -busied itself with the Superstition, and with the ancient tongues; -because with these Superstition had its _literary roots_. - -Still, some grew more inquisitive, especially outside the Priestly -order, and learning made some progress. Gradually, there emerged from -the Halls of Learning, rules, which (countenanced by some Sovereigns), -began to influence Society. For Sovereigns, and the High-Caste, had -begun, in some measure, to affect a liking for learning--confined, -however, almost wholly to the narrow range referred to. These _rules_ -were in fact DEGREES; which conferred upon the possessor a Literary -distinction. - -The _Halls of Learning_, which had been in good measure established -by Sovereigns, out of plunder, upon the orders of Priests (who -would obtain the money through the Ruler's dread of the devil, when -apprehending or near to death); these, alone, could confer the degrees. -No power accompanied them. They, merely, became requisite to any one -who wished to enter upon, what is called, the _Learned professions_. -These are of the _Superstition_, of the _Law_, and of _Medicine_. Soon, -in these employments, the degrees became quite _Cabalistic_; and made -these callings mysteries to the rest of the world. - -What was intended to be evidence of fitness, was soon perverted to be a -form of _initiation_ into an exclusive Society; whose members insisted, -not upon fitness, but upon compliance with arbitrary rules. This was -made especially the case with the Law, and with Medicine. The _degree_ -was supposed to refer to proper qualifications for the practice of Law, -and knowledge of Medicine, with its proper use in the healing art. It -did nothing of the sort. It gave a _presumption_ (but by no means a -true one) that its holder knew something of the ancient Roman and Greek -languages: not any presumption that, in the case of Medicine, there was -any knowledge of the articles of Medicine, nor of their proper use; -or of the human body to which they were to be administered. Nor any, -that in the Law, there was any knowledge of the Statutes, laws and -customs of the Realm, nor even of its Common annals! Medicine and Law -suffered from this _Sham_; because men naturally used what little they -did know; and, as to the Roman tongue, _some_, and the Greek, _less_, -were in their heads; and the whole practice of Medicine and Law was in -their ignorant hands; what could follow, but to muddle _these_ with the -useless obscurity and jargon of the unknown forms! - -The Priests had also thrown around the Superstition the same jargon, -and kept up the requisition for a _degree_--as if any true morality -and worship were necessarily connected with a _literature_, denounced -by themselves as impure and _pagan_! Notwithstanding these ignorant -and selfish abuses, it was impossible to make the acquisition of -even such narrow learning wholly useless. It was narrow, and even -hurtful, by being perverted to selfish ends, and preventing honest and -independent research. Still, it did work upon some minds to better -use; and it gradually evolved a better learning, when the Ancient -Literature really worked in free and broader channels. The High-Castes -are less indifferent to literary attainments; and learning, in a -more comprehensive sense, is becoming more esteemed. It is no longer -limited to verbal knowledge; to ancient, dead forms--though these -are still so paramount that, if a man were to be the wisest and most -learned of mankind, and was deficient in these, he could not receive a -_Degree_--he would be unlearned! - -Useful, true and honest knowledge, outside the great Halls of Learning, -is making some advance; though _in them_, the old, pedantic, and -superstitious notions yet prevail. The new _Literati_, founders of -a larger and truer teaching, endeavour with difficulty to get some -respect and honour to attach to the _degrees_ which they timidly -register. The High-Caste, in general, disregard this better knowledge, -and adhere to the old Superstitions and traditions--regarding that -man only as learned who has the ancient badge; though, to any useful -purpose, a fool. - -The High-Caste also stupidly support the old preparatory schools; and -will not, if they can help it, suffer any of the Lower-Caste to enter -them. - -In these, the barbarous customs continue; if one goes into them, he is -at once carried backwards into the _dark ages_ (as even the Barbarians -call them); ages, when the Priests had all the Learning--wretched as -it was--and when the _Superstition_ coloured and directed everything. -Here, the dead tongues are the chief studies, with something of -the ancient _puzzles_ as to Lines and Points--for the most part -useless--with a style of administration fitted to the savage brutality -of those times. The only part of the training cared for by the youths, -is that which developes the forces of the body. The disgusting _Ring -Fight_, referred to elsewhere, is a common pastime; and the lad is a -milksop [kou-ad] who really avoids the rude crowd, and wishes to study. -To be respected he must fight his way, and be feared. If, by chance, -some lad of the Lower-Caste be entered, by the foolish wish of the -father to bring the son into the _polished_ circle of the High-Caste, -he will be _polished off_ (as these young Barbarians say), in a manner -never dreamed of. The poor lad will be beaten, humiliated, and driven -from the School; unless, indeed, he be strong enough to bully and beat -his tormentors! - -Very comically, in one part of these brutal fights, when one has got -his antagonist completely in his power, and can bruise him as he -pleases, the position is called _being in Chancery_! One of the fittest -illustrations possible, of the universality of the judgment which -places that Court among things the most repulsive! - -The younger in these schools are the _Slaves_, for the time being, to -the older and stronger; in fact, the whole effect of the training is -really to make these youths selfish, quick of quarrel, hardy of body, -and barbarous; to prepare them for the lives of predatory exploit, -upon which fortune and all the best honours depend--learning being -subordinate, and disregarded, unless it further the main purpose. - -Force is still the god of these Barbarians, and _Jah_ is worshipped -because he, in this, fits them. The intellect is improved only that -Force may be developed and disciplined to its most effective use. - -One sees this everywhere. To invent the most destructive engines of -war for the wholesale slaughter of the human species, to add to the -swiftness of movement, to the durability and weight of action, to the -means of assault and of defence, to bend the mind to uses based upon -the idea that the normal condition of man is that of _a tiger with -man's intellect_, to make the beast something inexpressibly dreadful! - -The greater portion of the people remain sunk in the grossest -ignorance--scarcely knowing (the most of them) much even of the -Superstition, other than crude notions of Hell and the Devil. In -this, probably, they are not much to be pitied; though in losing the -precepts of Christ, and seeing around them the conduct of Christ-god -worshippers, they are to be commiserated. They look with the contempt -of ignorance upon foreigners, and call the people of distant seas -_Heathen_, only fit for the Hell! As I have said, in another place, -some attempts are being made to give this degraded populace, at -least, the rudiments of learning. The task is hard, and made nearly -impracticable by the stolid indifference of the Low-Castes, and their -positive hostility to anything which interferes with their habits. -They are very English, not different from their betters, and resent -any sort of change as an interference with their individual freedom -of action. To make these degraded beings _slaves_, you must not seize -the individual--you must act upon them as a class--and they resent the -attempt to teach them. Compulsion will be resorted to. The English -Barbarians have a proverb [li-tze], "One may lead a horse to the water, -but who can make him drink?" These people may be forced to the springs -of learning, but who shall make them drink--unless _beer_? (This is the -common drink, very muddling; used to an astonishing quantity.) - -The women are not admitted to the Halls of Learning, though they are -to be seen everywhere. Men do not wish them to be educated in those -things admired by men--it would, as they think, make brutes of them. -In this they are right; yet there is no consistency of idea in the -general treatment of the sex, as will easily be gathered from these -_observations_. - -A learned woman--that is, one who has acquired the sort of education -recognised by the _Literati_--is disliked by her own sex as well as by -the men. The men will not marry her, unless she can buy a husband. This -she may be able to do if she have money in abundance. - -The things which may make them attractive and entertaining to the -men, and be likely to secure a desirable husband, are the only things -cared for. Some music, some drawing, a little acquaintance with the -language of the chief tribe on the main parts, reading and writing, -are the intellectual studies. But the engrossing pursuits are those -which are supposed to add to female attractiveness. To DRESS, so as -to enhance the delight of form; to cover, and yet to show with added -suggestion; to move with grace; to carry the head; to use with tender, -or arch, or modest, or haughty expression, the eyes; to turn the feet -and arrange the limbs; to make the shoulders beautiful, and the neck -and bust charming; to torture the hair and ornament the whole body; -the ear-tips, the fingers, the eyebrows and lashes--to do these, and -innumerable other things by which the sex shall be made _irresistible_ -[Kou-ket], these are the real cares. _Dancing_ [ma-d-wo] is among the -most admired of all accomplishments, and the game of _Waltzing_ its -most perfect development. In this art of dancing both sexes take part, -and I may merely say to our Flowery Land, that we have nothing like it, -and what little we have in any degree to represent it is confined to -_licensed_ girls, without, even with them, permitting men to take part! -In this dancing the utmost female art (_blandishment_) is permitted, -and it is the one by which, and in the intricacies of which the male is -most surely expected to be ensnared! - -Women are, also, particularly among the High-Caste, taught in riding on -horses, in driving them attached to carriages; in running and walking; -and even in swimming. Also in rowing in boats, in the use of bows and -arrows, and many other things, which are very strange to us. But the -sex like passionately the outdoor sports of men; and, in truth, show -the barbarous instinct quite as clearly as do the males. They are -attached to dogs, cats, and other creatures, which they fondle and -_dandle_ in the most disgusting manner. - -The women of the Low-Castes, to the best of their ability, follow -the example of their superiors; and make such copy as they can. They -imitate the dress, the gait, the _airs and graces_ of the High-Caste, -often with a ludicrous effect! When they dance, they may not dance with -the elegant _abandon_ [lan-gu-tze] of the lazy and rich, but they can -contrive to be quite as _effective_! The male of the Low-Caste feels -but cannot escape the snare! - -_Accomplishments_, directed to the one object of finding a desirable -man, who will take them at the least cost off the hands of their -relatives, are the things which occupy the time of women; the lower -orders, in so far as possible, giving to the poor imitations that time -which ought to go to useful objects. A poor and obscure girl prefers to -be _something like_ a lady (that is, a bad copy in dress and bearing), -than to be really instructed in letters: because she sees herself more -admired by the male, and more likely to dispose of herself to a husband. - -The great pursuit among High-Caste families is man--a man who may -be bought, and whom it is desirable to buy, to be a husband for a -daughter, or relative. All domestic art and diplomacy are bent to -this end; and, as men do not like learned women, whom they nick-name -_strong-minded_, women do not wish to be learned. If from exceptional -circumstances a young woman be well educated, and wish to marry, she -carefully conceals her knowledge, and displays her accomplishments, -and all "the power of her charms" (as the English poets have it). An -educated female had better appear to be an _accomplished_ fool, than a -wise and learned woman--if she wish to buy a husband. For she must have -a large sum, indeed, if she be known to be learned!--a _Blue-stocking_ -[Zu-re-to]. - -There are some women who have acquired knowledge, and look with disdain -upon the _arts_, _airs_, and _graces_ of their "weak Sisters." They -appear in public Halls of debate (as talking-places are called); and, -mixing with men, assume an equality of mental force and culture. They -interest themselves like men, in all matters of general concern. They -take in hand, or endeavour to take in hand, _the care of Women_; and -demand an enlarged sphere for her action, and a reformed and proper -recognition of her _rights_. Hence, these women are called, besides -strong-minded, _Women's rights_ women. They are nearly always old, -ugly, and wholly and hopelessly incapacitated from longer pursuing men; -even, in their inordinate vanity, _that_ pursuit is abandoned. - -There are some trifling exceptions--of women who like to astonish, -and of others who, in _talking_, find a means of living--to whom all -personal comeliness is not yet a tradition. But for these, the _Women's -rights_ movement would dwindle away; these sometimes commanding an -influence either of money or family, draw into their circle a few -men--remarkable, in general, for eccentricity of some kind, or led very -often completely by a woman of the order. - -The whole thing is inexplicable to our social usages; but is not an -excrescence--only a natural outgrowth upon a diseased system. The -position of women in the Barbarian Society is a feature very striking -and very anomalous, and may receive attention in another place. - -On the whole, one may see that education in its true and exalted sense -is scarcely comprehended among the Barbarians. The moral function -and the mind subordinate to that, and the body--its passions, its -greed, its brutality, wholly subordinate to the morally trained -mind--education, grounded upon this _central idea_, has but feeble -recognition. - - - - -CHAPTER V. - -OF THE LITERATURE OF THE ENGLISH. - - -There are innumerable books; and the conceit of these Barbarians -attaches to them as to everything in their _Enlightened World_ -(Litz-i-ten). Nothing outside of the Christ-god worshippers is allowed -to be enlightened--all else is darkness. This is true as to their -opinion, strange as it looks; and all the Literature in every part of -it shows this. The attainments and the experience of all to whom this -worship is unknown, receive no other than a curious attention from a -few of the literati. But we know that this conceit is absurd; ignorant -and superstitious Barbarians really think that, without the adoption -of their _Jah-Christ-Jew_ superstition, with all the _Canons_, no true -morality, no real civilisation, exists, nor can exist! - -This I must premise; because we may dismiss at once the larger -portion of the Barbarian Literature, inasmuch as it relates to the -great Superstition. It is everywhere, striking into and permeating -everything, to be sure; but I refer to works avowedly devoted to it. It -makes the Books largely unreadable to one having no sympathy with the -author; and it requires patience and a long use to get over the disgust -caused by the offensive pretensions and ignorant references. - -The Poetry of a people is generally placed _first_ among the Barbarian -_Literati_; and of this form the Western tribes are very fond. The -English boast that in this they excel all others; though, for that -matter, the same boast is made in everything. - -The larger part of the Poetry may be called _trash_ (ru-b-isti). -Iterations and reiterations of the same conceits, the same shallow -sentiments, the same metaphors, mostly of an amatory and indelicate -sort. Poems, often tedious, verbose, strangely mixed with matters -of the Superstition and of the ancient (Roman) myths; laudatory -performances, _beslobbering_ (spr-au-fo) great men with empty -compliments, or giving lying exaltation to the fancied virtues of the -eminently bad; dull and long-winded reflections from minds too obscure -to reflect anything, unless with an added obscurity; an enormous -_Waste_ (Ban-s-he) which the English themselves never traverse. - -Poetry with the Barbarians is far more esteemed than with us, although -in our annals are found evidences of its immemorial existence. As with -us, it takes many forms, and is reduced to an art. The two greatest -names are Milton and Shakespeare. The first of these is esteemed as -the most sublime of all poets, ancient or modern--but it is needful to -fix the quality, the essence of the sublime! Of the gloomy grandeur of -the man, and of his power of suggesting the vast and the intangible, -there can be no doubt. Nor is he wanting in a mournful sweetness--the -plaint of a beneficent being who feels an eternal despair! Nor can it -be otherwise, for the grand imagination of Milton is wholly occupied -with the devils of the Barbarian Superstition! With its terrible -images--with the Hell in which they and lost men for ever burn in -eternal fires, and yet are never consumed! He introduces the reader -(in his great Poem) to Paradise [Kar-din], where man once lived in -perfect wisdom and happiness--and here the Poet is full of that sad, -that tender, that inexpressible, sweet despair! From this Paradise (as -said elsewhere) man was enticed by Satan, who had been set free from -Hell for the very purpose; and then follow all the surprising pictures, -vast, terrible, indescribable--only possible to a mind fully possessed -by all the _horrors_ of the Jew Jah-god Idolatry. - -Shakespeare, with a healthier mind, one not distorted by the -Superstition, and with a human, natural vigour and feeling, writes in -a manner to interest man. On the whole, the English Barbarians place -him far above all others of any time or place--call him the Divine -Shakespeare! This is very easy with a people who know nothing of the -poetry of the great East, nor of that of our Flowery Kingdom--in truth, -have but a slight acquaintance with the writers of the other Barbarians! - -Disregarding this foolish conceit, we may admit that this man shows -a broad and comprehensive intellect--he is one who knows something -of himself, and that self is a manly self. And he simply exhibits -_himself_ in those creations of his fancy, wherein a great variety -of men and women show the passions, follies, and changing interests -of life. He has the power of vividly seeing and of clearly showing -what in his mind he sees, and in language often low and uncouth, but -frequently in fine and lofty tones. His certain knowledge of himself -gives pithy form to his wit; and his expressions are the direct -utterances of one who sees, not of one who does not nor cannot see. -His, on the whole, was a very large and true manhood, which, in spite -of unfavourable influences and some tarnish, manifested itself, and -occasionally in grand and beautiful forms. In very garbage there are -sparkling gems. He often offends decency, but is less indecent than -his time--and when he is simply himself, the natural morality of a -large man becomes conspicuous. Some of his minor things, based on the -affectations of his period, and formed on bad models, which he weakly -copies, are not without marks of his rich fancy, yet are so indecent -that in our Flowery Land they would be suppressed. None the less, you -will find these objectionable verses in the hands of the youth of both -sexes. - -This degradation of the moral sense is very common. It finds -form in the versification of those poets whom the English style -_Amatory_--chiefly with them, but more repulsively with the -play-writers. Examples of this indelicacy and coarseness are lying -about anywhere. It seems to us very strange: for to what good? No -doubt, poetry very properly deals with human emotions and interests; -but why should the poet dare to print what he would not dare to utter, -unless among the shameless! - -Some of these trivialities are not wanting in sweetness and -tenderness--and some have a very refined feeling. The great blemish is -_falseness_. - -The Western Barbarians addict themselves always to a false and affected -mode whenever they address themselves to the female: and the style is -absurd. It is borrowed from the obsolete manners of ages ago, when it -was the fashion [phan-ti-te] to pretend the most exalted reverence -for the sex. They were addressed as goddesses, and there was a whole -armoury of weapons of Love, from which these fantastic poets armed -their divinities, and pretended to be pierced through and through, -wounded, bleeding, at their feet! Dying, transfixed, and rolling their -languishing eyes in death, imploring the goddesses to save them, even -if by one glance of their bright eyes! The amount of this nonsense is -perfectly astonishing! - -I give a fair specimen here from a much admired writer of this class:-- - - "Sweet Phillis, idol of my heart, - Oh, turn to me those tender eyes! - Transfix my breast with Cupid's dart, - But listen to my dying sighs! - - "I cling, imploring, to your knees; - Oh, cruel goddess, turn to me! - One kiss the burning pain will ease-- - Thy lips give Immortality!" - -The Elegiac [mo-un-fu] is, perhaps, the most cultured among the refined -poets. The most distinguished of the English living writers of verse -is very elegant in this form. He cannot emancipate himself from the -habits of his people--for the wretched he can find no solace but in the -Superstitions of the Christ-god worship. He demands a _Sacrifice_ quite -inhuman, when he suggests the only remedy for human grief. Possibly, -he finds in this, a meaning of a different kind from what the language -(used in the Superstition) itself implies. He may see a meaning common -to all sorrowful and thoughtful men--_Self-Sacrifice_, demanded by the -highest perception of justice, and, therefore, inevitable. In this -department some of the minor poets sing very sweetly, tenderly--with -a nice refinement. Generally, however, there is a sort of despair -wailing in an under-tone of pathos. It would seem to arise from the -gloomy spirit of the Barbarian nature, intensified by the terrible -Superstition. - -The comic poets are coarse, trivial, and not much esteemed. There -is humour, but it is of the barbarous and unclean. It is frequently -strangely fantastic, and delights in laughing at the terrific in the -"_Sacred Writings_," or at the Priests, in a covert manner; often in -_travesties_ of the prayers, _rites_, and other _holy_ things, which no -one would dare openly to ridicule. Poetry is not much read, unless by -young girls and lads, who, in the season of the sentiments, find food -to feed their desires, or to print their tender epistles and speeches, -in the Sentimental Authors. - -Very rarely is there anything striking or true; and the mass of Verses, -after receiving the _paid-for_ attention of the daily writers, sleep a -sleep of oblivion. - -The Prose writings are innumerable--largely, however, mere _re-hashes_ -[mi-pi-stu] of existing works. It is a trade to make these new forms of -old books--cutting down, working over, and revising. History, accounts -of bloody fights, forays, commotions, massacres, and burnings, now by -one Christ-god tribe and now by another; Biography, Travels, Lives of -_Great men_ (never heard of out of some Barbarian tribe); these are -many, and read by the _Literati_. A few books, rarely read, devoted -to _Science_ and to _Art_, are printed, commonly to the ruin of the -printers. - -Of romances and novels there are no ends. With these and the newspapers -the English Barbarians almost entirely occupy themselves, when they do -read. The novels pretend to portray _life_, in its usual vicissitudes -and with a natural show of the feelings. But the feeling depicted -is that of Love, and the Life, the life of a Lover. In this curious -creature, unknown in our Central Kingdom, the English young people of -both sexes delight. I cannot describe him; he has no existence outside -of a diseased brain. The great Shakespeare describes him, "Sighing like -a furnace, with a woful ballad made to his mistress' eyebrow!" which -will do as well as a more extended notice. - -There are _Metaphysical_ works. We have no term to represent it. It is -a book which dimly suggests _phantoms_--things unseen, and not to be -seen--mere words without bodies. Usually, making the matters of the -common Worship still more inscrutable. - -Close to these, and blended often in a confused mixture with them--a -compound defying all reasonable analysis--come the Philosophical. This -term is a grand one with the Barbarians, and embraces all knowledge. -The Philosophical writers pretend to the most exalted insight and -outsight--they measure the whole infinite and finite, mind, matter, -and the very nature of moral and divine things. The Philosopher loves -Wisdom, and Wisdom loves and teaches him! - -Each philosopher, however, knowing everything, knows some things better -than others; and usually exhibits to the world that _eccentricity_ -by which he is known. He parades this on all public occasions of the -_Literati_; and feels happy and serene mounted on his _Hobby-horse_ -(again we have nothing to fit this word)--he appropriates the name of -the ridden Hobby. Thus, some time since, one of these discovered and -taught that man was an Ape--an Ape of high form. This discovery was -not very well received; however, he was afterwards honoured by a title -derived from his ancestor, and styled the _Simian_ philosopher. In the -old Roman, _Simia_ means Ape. He is vulgarly and better known, however, -as the Hobby-horse philosopher, from his own name, _Hobbs_! - -Just now, this speculation has revived again, with but slight change. -One Darwin dreams of immortality from the usefulness of _his_ theory. -In this, man no doubt is found in the _Simia_, but he _passes through_ -that type; it is well enough to find there the immediate origin, but -the true _germ_ lies further back among the _tadpoles_! - -I do not know what tadpoles are, and did not think it worth while to -inquire. - -This philosophy, called Darwinian, is greatly admired for its -profundity--especially by the select circle of Mutual Admiring -Thinkers--but is strongly denounced by the Bonzes, and by the Halls of -Learning and Literati of the Superstition. It makes man no immortal -being at all, these say; and dethrones all the gods. - -In our Flowery Land we may smile at these speculations and -_eccentricities_--for such and similar vagaries are as old as -Literature; and the special notion of Darwin, as to the _Origin of -Species_, has not even the attraction of novelty. The _speculation of -evolution_, by which all visible forms are developed from a form less -perfect below it, and this from another below that, and so on, down to -the beginning, is a clumsy mode of stating that original forms were -few, and contained wrapped up in them, many--and that possibly there -may have been primarily only _one_, containing all! The Sovereign Lord -Himself! In truth, it is the immemorial _out of nothing_ idea; for when -a creator of worlds, in the shape of man, has got to a single form -containing all, he has yet to account for that _Single Form_. - -The few, most advanced of the Barbarian Philosophers, cut adrift -entirely from the _Superstition_. They copy largely from the Greeks, -Romans, and ancient peoples, who said, on such subjects, over and over -again what these modern imitators say--and said it better. In _Physics_ -these moderns think themselves wiser. They may be, in the use of some -things, but are not in the nature. Our Sect called _Taos-se_ resemble -these speculative writers in many things: the English may not directly -teach the _Metempsychosis_; but in effect it is the same. Evolution may -hold to an original germ which is fixed and indestructible; yet what -matters if to the observer this germ takes on every possible shape! The -Metempsychosis does not contradict the notion of an original germ--it -is entirely consistent with it. This speculative inquiry into the -nature of things is as old as man, who, even before he knows how to -formulate his thoughts, has the deep shadows of them. The Old Greeks -introduced _the Literature_ of these fancies to the Western Barbarians, -though themselves were no more than bright and beautiful dreamers -of old dreams. The human intellect will always, as it has always, -search into the unsearchable, applying to it whatever of sharpness, -of imagination, of culture, it may have. There will be the inquiry, -but never the answer. The mind itself finds its advantage; nor could -the Sovereign Lord have designed otherwise, else the intellect would -not persist in a vain task. Nevertheless, wise men rest satisfied with -the _intuitions_ of the moral and intellectual nature. The origin and -essence of the Sovereign Lord and of the visible world cannot be known. -The source, the purpose, the end, and the nature of Things are beyond -the scope of man. He may ask, and he may find delight in the asking; -for new ranges and glimpses of the infinite may flash upon him. But -when he thinks he _knows_--that he has _discovered_--he is a fool! - -Another department of what is called _Philosophy_ deals with the -mind, as the part just referred to more particularly affects to deal -with matter. And writers upon the mind, when they speak of the moral -function, call _that_ by another name. Thus we have the _Intellectual_ -and _Moral_ philosophers, with their many books. Very commonly this -division is not sustained, and moral and merely mental evolutions -run together. Indeed, there are those who deride this division, and -assert that the moral has no real existence; that the mind itself is -but matter _instinct_ of life, and has no existence independent of -material organisms. They say that man is an animal endowed with _Life_, -and that this occult and hidden force is indivisible. That divisions -of the faculties may be convenient to give exactness to mental -movements, but are otherwise fanciful. They deny a "Moral faculty," -asserting that it is only a peculiar refinement of the life-_instinct_; -that the wish to do honestly is no more than this, and, educated -to enlarged views, expands into all that man conceives of Justice. -That you may just as easily train one to do dishonestly; and then an -honest act gives pain. This proves the very proposition denied--the -faculty may be misinformed--the pain demonstrates the existence of -the faculty. An animal has the Life-Instinct or mind, if you will; -but who imagines that the animal is ever pained by any remorse! To -this, these philosophers reply that the pain does not really exist -only as the remains of a _secondary instinct_, remembering consciously -or unconsciously the penalty awaiting _disobedience_. The animal, -they say, may be so trained that it will feel this pain or shame; and -man, for ages disciplined, transmits to his offspring this _secondary -instinct_ of inherited fear; and, _here_, is the so-called moral -faculty. - -I may be pardoned in this tedious attempt to give the Flowery Kingdom -some insight into the thoughts of the Barbarians on abstract matters, -not for their novelty, but as a further illustration of that which is -so well understood by our _Literati_--to say, the ceaseless activity -of the human mind and its tireless inquiry into the things of the -mighty world. A beneficent fact or it would not be. Perverted by -vain thinkers, who do not think, because egotist; yet in humble -men, conscious of ignorance, a solace. These reverence the Sovereign -Lord, never comprehending other than His infinite Wisdom (and this by -delightful flashes), nor His works, nor His methods, nor the use of -Man, nor of any the smallest thing, nor the origin, nor the design! -Enough that He is, and that by some inscrutable, though certain sense, -man, with a grateful joy bounds towards Him, claims to be His, and -feels Immortal! - -The Barbarian _Literati_ have often rested upon the Greeks as final in -Metaphysics. Plato, whom they call Divine, was very generally followed -in his notion respecting the eternal and independent existence of -spirit and matter. But the newer men insist upon one substance only, -and remove the Sovereign Lord so far back into the deeps of an Unknown, -that he vanishes, or becomes an unintelligent and unconscious Cause. -Here again reproducing the _Fate_ of remote antiquity. - -One school of Philosophers indulges in a curious form of materializing -the mind. Pretending to fix all the mental and moral processes in the -very substance of the brain, they declare that by a careful examination -of the head, the exact qualities of the individual may be discovered! -Some of these pretend to be teachers and _Indicators_--for fees, giving -a precise chart to any one who wishes of the forces of the brain, so -that he may order his affairs accordingly. - -They profess to tell parents in what art or business a child should be -placed, and in what manner certain good qualities may be made to grow -and bad ones to shrink! They say that over each thinking part of the -brain rises a corresponding _bump_ [Ko-be], that these _bumps_ contain: -some thoughts of music, some of hate, some of love, some of numbers, -some of place, and so on. They make charts showing these bumps and the -thoughts which lie beneath them! These they sell, marking the bumps -(after examination) to show the person what he is. If, for instance, -his _acquisitiveness_ (thoughts to take things) is a very large bump, -he must develop a counteracting bump or he will assuredly become a -thief! It is not quite clear how this development is to be brought -about. Some carry this absurdity so far as to say that a man with bad -bumps is not responsible--he ought rather to be regarded as an object -to be cared for by the State. Before the bumps of the child be formed -and hardened, _any_ form may be given to them, by applying a gentle and -continuous pressure. Government, therefore, ought to have all children -examined in youth, and apply to the heads the proper moulds! In this -way a perfectly moral society would be assured! - -I refer to this nonsense as the only novel speculation among the -Western Barbarians. And any one can readily discover in this, old -notions moulded into a defined and material shape, to give charlatans -[Qu-ak-st] an opportunity to plunder. - -There are many books of the _Moral Philosophers_, who make a _Science_ -of certain movements of mind, and call it _Ethical_. But these books -are to our habits useless or absurd--sometimes positively hurtful. -The idolatries and superstitions colour and distort--distinctions -are confounded, and a rational morality wanting. A merely Jewish -ordinance from the _Sacred Writings_ is made as important as a plain -moral precept. The human conscience is overloaded with arbitrary and -unreasonable matters taken from the _Superstition_, and, bewildered, -despairs of well-doing. To offend in some priestly _dogma_, is more -terrible than to break an established law of honesty. Disobedience in -the false demoralises the conscience as much as disobedience in the -true, when both are received as true. - -In fact most of the _moral_ books are merely books written to uphold -the great Superstition, and the morality is debased by its injurious -connection. By what strange perversion could the cultivated mind ever -be brought to announce a principle like this, to say; "Belief alone -saves man from eternal Hell; morality without it is only a snare of the -Devil." _Belief_ means an undoubting acceptance of all the pretensions -of the _Superstition_ (as explained elsewhere). What must be the effect -of teaching so false and presumptuous an enormity? The Sovereign -Lord will not deign to look with pity. He is a consuming fire! Heart -and hands pure--a life of disinterestedness--worship warm, grateful. -Nothing worse. First, BELIEVE--in the most monstrous thing which the -diseased human imagination ever created--the Jew-Jah theology and -worship! - -When a system of morals is based upon such a pretension, it can only be -hurtful; unless, as is largely the fact, the healthy human _instinct_ -unconsciously rejects the error. Still, great harm is done--must -be done. And how much of prevailing licentiousness and barbarism -may be placed to account of this false system cannot be defined. -It is the immediate father of _Atheism_. Men reject the tremendous -assumptions and believe nothing. But tender consciences, those in -whom the divine faculty is large and clear, in general, directed by -a true consciousness, simply disregard the horribly false things and -attach themselves to the true. In this, vindicating the nobility -of nature, which rises to its true recognition of the Sovereign -Lord, _in spite_ of surrounding errors. But, others, not so strong, -delicate in conscience and feeble in mind, become the victims of this -dreadful system. Thus it is also the father of _Idolatry_. For these -victims, fearful of eternal destruction, place themselves entirely in -the hands of the Bonzes, and adore all the gods and observe all the -_rites_. They cannot be sure, of themselves, that they do properly -_Believe_; a thing of a very mysterious nature, concerning which (as -I have remarked) the contention is ceaseless. Nor can these victims -of the Superstition, ardent _devotees_ though they be, always obtain -satisfactory _evidence_ that their _Salvation_ is sure. Then follow -the self-imposed penances, and the sacrifices imposed by the Bonzes. -They are _victimised_ by the Bonzes in an endless variety of ways. Some -build Temples; some go about begging, in mean garbs, to get money for -the _poor_ Bonzes; and the like; much as we see among our superstitious -devotees. Superstition merely reproduces its natural effects, varied -according to the circumstances. Still there remain those poor creatures -to whom no escape is possible. They struggle in vain with the dark -doubts which envelop them. They believe in all the horrors of their -worship: that but a few are saved from hell; that goodness, charity, -self-sacrifice, gifts to the Temples, to the poor, even to the -Bonzes--_nothing avails_. Unless they have _believed_ and been duly -accepted and enrolled among the _Elect-few_, they are merely children -of the Devil, awaiting death, when they become his associate in _Fires -of the tormented_, for ever and ever! These poor wretches feel already -all the _horrors_ of the damned. They find no solace in a moral life; -no peace in a grateful heart, turned to a benign, Heavenly Father. To -yield to the natural emotions, to indulge in this peace, is vanity--is -to be ensnared in the wiles of the enemy of Souls! - -They catch sometimes feebly at a _hope_ of Salvation, then fall -again into a dreadful despair. At last the feeble mind gives way. -They feel themselves already lost; they fancy they have committed -the Sin which Jah himself will never pardon--(to use the words of -the _Sacred Writings_)--the _sin against the Holy Ghost_, for ever -unpardonable--they writhe, they cry, they beat their breasts, they fall -down in unspeakable agony--"the pains of Hell have got hold of them!" -This is again from the _Sacred books_. The scene closes in death, or -worse, in a _mad-house_; where in chains or under vigilant keepers (to -prevent self-destruction or the destruction of others), these wretches -vanish from human hope and sympathy! The frightful Superstition in -these victims has been a _reality_! And no human mind can bear that and -live! - -I will close these remarks upon the _Literature_ of the English -Barbarians, by giving some examples of the different poetic -compositions. - -From an Amatory poet, who refers to the conjugal endearments of the -Roman Jupiter and his goddess--Queen Juno, on Mount Ida, where, -according to the old traditions of the Greeks, these gods often -resorted:-- - - "When Juno makes the bed for Jove, - And waits the god with blushing grace-- - Soft music charms the air above, - And breathing fragrance fills the place. - Mortals expect the deep repose; - Ocean is calm, the Winds are still, - The heavenly rapture overflows, - And Nature feels th' ecstatic thrill." - -I think our poorest poets could have improved upon "makes the bed." In -cold England, however, bed-making is important. And for a wife of the -Upper Castes to make the bed for her Lord, with her own hands, is to -show a great love and devotion. It is laughable to think of the goddess -so domestically employed, though the top of Mount Ida must be cold -enough! - -The poetry of the Idolatry has much of an amatory sort, very curiously -mixed with its terrors. I give a rather refined specimen, quite free of -the diabolic:-- - - "What grief, what darkness fills my breast, - That coldly I have strayed from thee! - Thou art my Love, my Life, my Rest; - All other love doth fade and die. - Oh, never may the joys of sense, - Entice my ardent soul again! - Thou art my only sweet Defence-- - To love thee not is endless pain!" - -From an unknown writer I extract the following, who refers to a great -Sailor of the Western Barbarians. This man, repressing the revolts of -his crew, with undaunted mind, day after day, and night after night, -for weeks and weeks, still kept on, steering _westerly_ across the -infinite, big seas. Possessed with one great and fixed idea--that _Land -lie beyond_. At length, when all hope had nearly died, far away like -a cloud, the great _New World_ was discovered! We know of this in our -Annals, in the dynasty _Ming_. - - "To be--this marks the nobler man--this Force, - This _visioned_ soul, which sees the shadow cast - Of a great Object in its every course, - Urging it onward--common men will rest - With common things; such spirits are possessed - By greater somethings, which will not be hushed - With 'lullabys'--which are within the breast - _Like inspirations_--sleepless as the rush - Of world-surrounding waves, and which no earth can crush!" - -This is a writer who takes the _Sea_ as the scene of his poem. The -style is affected; but much liked. - -I add below an example of _Blank Verse_, a form greatly in use:-- - - "The Morn, exultant, on the mountain tops, - Leads in the Day--and over all the World - Delightful Joy spreads forth his glorious wings!" - -This appears to be a parody of Shakespeare, who says beautifully:-- - - "Oh, see where jocund Day stands tip-toe, - On the distant, misty mountain tops!" - -Very much of the poetry is obscured, and spoilt by the influence of -the Superstition; and very much by artificiality and affectations. -And everywhere there are poor or indifferent imitators of the ancient -Greeks and Romans; upon whom the _Literati_ mould their poetic conceits. - -Of the Comic and common it is well to read little. Coarseness and -indecency seem inseparable from all vulgar humour. - -The Descriptive, tinged with the melancholy of the Superstition and -Barbaric gloom, is often fine and smooth--sometimes tender and elegant. - -I give an extract from an author of no repute, but agreeable; and the -more so to me, because inoffensive. It is not defiled by the Idolatry -of the Barbarians:-- - - "_Spring-time_ of life, with open-eyed delight, - Wondering at beautiful earth and sky! - Budding in sweet expectancy, and bright - With smiles and charming grace, and blushingly - Unconscious of a Love, just to be born-- - A trembling Joy, which smiles and tears adorn!" - -From the same, written in the open country; which, though obscure -sometimes, flows on finely, eloquently:-- - - "Stretched to the brilliant sky, on all sides clear, - Are hills, and dales, and groves, and golden corn-- - Whilst in the peerless air, all things are near; - And far or near they each and all adorn! - Here, let us rest, on this fair, breezy hill, - Beneath the shade of this high, spreading beech-- - And feel and see that we are Nature's still: - Her Peace and Beauty ever in our reach. - Her calm, majestic glory, harvest-crowned, - Fills heaven and earth, and blends them into _one_. - How vast and solemn bends the blue profound; - How sweet and strong th' immortal gods move on! - Move on, resistless, yet, with tender grace-- - Inflexible, yet soft as summer rain-- - Intangible--as where yon shadows race, - With nimble Zephyrs, o'er the waving grain! - Ineffable, though murmurs everywhere, - Swell into Anthems of delightful tone; - And smiling hill-tops, and the radiant air, - Rest in expressive Silence, all their own! - And there, by Avon's stream, are Warwick's towers; - And, here, is labour toiling in the fields: - For Lord [Tchou] or serf alike, the patient hours - Give back to Nature all which Nature yields. - Still human hope aspires and will not die; - _Will_ rear aloft its monumental walls; - Informed by Instinct builds as builds the bee-- - Mounting secure where stumbling Reason falls! - So Temples rise _Immortelles_ of the race; - Where mouldering with the stones tradition clings-- - Touching the landscape with ennobling grace, - And giving dignity to common things. - - * * * * * - - The day declines, and so my holiday; - Care slumbering by my side awakes again; - Grasps on my hand and leads my steps away-- - So rudely rules the Martha of my brain!" - -The _Martha_ is a scolding, busy _house-wife_ [bro-msti], taken from -an incident narrated in the _Sacred Writings_. The writer refers to -Temples in a pleasing way, and to the "mouldering stones," where, -about the dead, innumerable legends survive. Burials are near to -the Temples, and the graves are on _Holy_ ground. His reference is -comprehensive--meaning the universal _Hope of Immortality_, symbolized -by the lofty Fanes. - -I give below a few of the absurdities from the _Comic_, taken from a -greatly esteemed author in this Line. - - "Three wise men of Gotham - Went to sea in a bowl [tou-se]; - If the bowl had been stronger, - My tale had been longer!" - -The meaning of which is, I suppose, that when wise men do foolish -things they no more escape the consequences of folly than others. - - "I bet you a crown to a penny, - And lay the money down, - That I have the funniest horse of any - In this or in any town. - _His tail is where his head should be_-- - 'You bet! Well, come and see.' - And sure enough, within his stall, - The horse was _turned_--and that was all!" - -Another, very ridiculous:-- - - "There was a man of our town - Who thought himself so wise, - He jumped into a bramble bush, - And scratched out both his eyes. - But when he saw his eyes were out, - With all his might and main - He jumped into another bush, - And scratched them in again!" - -This would _seem_ to suggest that a conceited man, having committed -an egregious blunder, rashly undertakes to remedy it by one equally -unwise. The folly of conceited impulsiveness! - -Another, and I have done. - - "Little Jack Horner - Sat in a corner, - Eating his Christmas pie; - He put in his thumb, - And pulled out a plum, - Oh, what a good boy am I!" - -This is to encourage children with an idea that, if they be _good_, -they shall have _plums_. It is very significant of the low culture. As -if one were to imagine that the possession of a big plum (riches, or -the like) demonstrated the moral excellency of the possessor! - -Commentaries and parodies of these _Comic_ trivialities have been -written, and, forsooth, their beauties and meanings need exposition! - - - - -CHAPTER VI. - -OF TRADE, AND REVENUE DERIVED FROM IT. - - -We have ourselves, in our maritime parts, some experience of the -English, as traders [Kie-tee]. Something of their moral character is -known, not as traders only, but as representatives of the general -civilization of their tribe. It will be a long period before the -events of the _opium_ war are forgotten--when these selfish and cruel -Barbarians came with their big fire-ships and great cannons, and -massacred so many of our province, Quantung! Nor will the slaughters -of the people of our Central Kingdom, and the burnings and plunderings -at the Illustrious seat of our Exalted, pass out of mind for many -generations. Trade! yes, Trade is the _Moloch_ [Kan-ni-bli] of the -English; there is nothing (of character) which they will not sacrifice -to this Idol. The god by which they mostly swear, and whose name -they apply to themselves, knew nothing of trade, and his words, as -recorded in the _Sacred Writings_, condemn every practice customary in -it. This inconsistency is always found in the devotees of irrational -worship; where formal observances stand for practical virtues. -Perhaps dishonesty in trade is no more conspicuous, than immorality -everywhere; only traffic touching on all sides, and affecting nearly -every interest, carries with it an almost universal debasement. Blind -and conceited, it is the custom to speak of our _Central Kingdom_ -contemptuously, and to brand our people as Heathen _thieves_ [ta-ki]. -We have thieves, and punish them. But how strangely to those of our -people who know these Barbarians, this charge sounds! It is notorious -that the vile stuff packed up as _Tea_ by our knaves is for the gain -of English traders; and that the horribly obscene pictures of degraded -artists find a market with the Barbarians! We punish these plunderers -when we detect them; but these Christians who would _convert_ us -encourage this immorality! - -The Law-making Houses are continually occupied (and occupied in vain) -to find remedies for the almost universal crime of _Adulteration_ -[Kon-ti-fyt] _of Food_. Scarcely an article of food, or of drink, -medicine, what not, escapes this dangerous cheat. To make a larger gain -some cheap admixture, often poisonous and rarely harmless, is added -to nearly every article. It is not easy to understand how general the -moral debasement must be, when a thing of this sort, striking at once -at health, and even life, is so common as to be scarcely contemned! To -be cheated is a kind of _comedy_--one expects to be cheated--cheated -in his clothes, his wine, his horses, his dogs, his meat, his drink, -his beer, his sugar, his tea, _his everything_! To have been honestly -dealt with is a surprise--a thing to be remarked upon. To have been -cheated--a _shrug_ of the shoulder--an exclamation--"Of course!" In -fact, almost always the cause of a hearty laugh, especially if a sharp -trick--or at another's expense! The very laws of trade are based on -dishonesty; and a people will not generally be better than their laws. - -The High-Caste affecting to despise trade, do, occasionally, in the -Law-making Houses (as I have said), feebly interfere with the general -rascality. Yet, they are so dependent, indirectly or directly, upon -trade or its gains, that they will not do anything to hamper it; and -any law which touches the utmost freedom of action in _buying and -selling_, in their opinion, has this effect. On the whole, they say, -better a few rogues flourish, and a few people be poisoned to death, -than that _commerce_ (an _euphuism_ for rascally traffic) be injured. - -That man has a fine nature which traffic, in its best ways, cannot -tarnish; and laws should take their colour from the best--not the -sordid. The old Romans cultivated the land, and looked with contempt -upon traffic. When riches and its corruptions lowered manliness, and -Commerce spread through the provinces--still, the Roman jurisprudence -based itself upon equity--it did not place trade upon a pedestal above -Justice! They made no such Barbarous mistake as to suppose that any -business of a people could be more important to its prosperity, than -the maintainance of right principle! - -The English Barbarians say the interests of the public require a -disregard of right; and their famous legal maxim (in the Roman) is -_Caveat emptor_--the buyer must take care--must sharply watch the -seller. This is to say, "The seller is to be expected to cheat; and, -if the buyer be cheated, let him thank his own stupidity!" The old -Heathen Romans made no such immoral rule; they required the most exact -good faith upon both sides. The seller could not sell a horse blind -of one eye, or incurably, though not always visibly, lame, and to the -complaint of the buyer answer, "Oh! I gave no assurance of soundness." - -The High-Caste, despising trade of any useful sort, none the less -delight in traffic of a high-caste colour. They deal in pictures, -equipages, horses, jewels, sculptures, books, dogs, _nick-nacks_ of all -sorts; know how to bargain, and understand the _tricks_, especially -in horses, dogs, paintings, and the like, as well as those whom they -affect to despise. - -The English are, doubtless, successful traders and plunderers. They -are rough, and brave, and reckless; and in traffic are as unscrupulous -as in predatory ventures. Their conquests abroad have been incidental -generally, commerce being the immediate object. But they have never -scrupled to use force when it has seemed fittest. The _plunder_ of a -people has been found easier, and the returns quicker and larger, than -the slower gains of traffic. - -For this shameful and cruel conduct, the English and other Western -Barbarians find ample justification in their _Superstition_. For they -believe that the peoples beyond the seas are Heathen, and under the ban -of _Jah_. Their _Sacred Writings_ so declare; and that "the Heathen are -given to the Saints as a spoil, and their Lands as an Inheritance." -Now, these Barbarians affirm that they are the Saints; that the people -who do not worship their gods are Heathen; and that consequently they -(these Barbarians) have a right to the possessions and lands of these -distant and unoffending tribes! And not only this, that these tribes, -under the wrath of _Jah_, and subjects of the Devil and hell, ought -to be grateful for the inestimable boon of _the Gospel_ (_the Sacred -Writings_), by which they may learn the way to be saved; may, in fine, -become Christians! - -Thus it comes about that the intercourse of the Western Barbarians -with peoples beyond the seas has been aggressive and piratical. From -the earlier part of the dynasty _Ming_, when these Barbarous tribes -first visited the great seas and distant regions in the far West and -mighty East, the Pope (then worshipped by all the tribes) gave to two -of them, very devoted to his worship and powerful in ships, the whole -world of _Heathen_. This meant all the wide world but that small region -in Europe wherein the Pope-worshippers lived. To the one tribe, called -_Portugals_, he gave the whole immense East, and to the other, styled -_Spaniards_, the vast regions in the West. Thus the two were possessed, -by the gift of their god, of the whole _Heathen_ world--India and our -Flowery Kingdom being portions! - -In their many ships, these two tribes, sailing East and West, landed -upon the distant shores, and seized upon everything which they could. -They thought it pleasing to _Jah_ to put to death those who had -offended him, and were already under _his wrath_ and condemnation: the -Heathen were justly extirpated, unless they _believed_ and worshipped -_Jah_! - -Not very long after this gift to the two tribes, the English and Dutch, -having quarrelled with the Romish Priests, refused to worship the Pope -and denied his authority. The Dutch first, and then the English, -growing more powerful in ships, made distant forays for plunder and -trade; and, following the tracks of the Portugals and Spaniards, -disregarded their pretended _exclusive_ title to the _Heathen_. They -determined to have a portion of this general transfer of the world -to _Christians_; they were in their own judgment the better, the -_Reformed_ Christians, and far better entitled! - -Since this enormous Blasphemy [Swa-tze] of the Pope, History, as -known to the Barbarians, has been, to a large extent, an account of -its consequences. Wars between the contending _Christians_ for the -distant possessions, and savage and cruel depopulation, plunder, and -subjugation of the unoffending inhabitants. Whole races of men have -melted away in the presence of these Christ-god worshippers; and the -horrors of the dreadful Superstition, which in the regions of Europe -had made man more like the Devil of his Idolatry than anything human, -spread, with fire and sword, over the wide world! In the far West, -beneath the setting sun, a beautiful and peaceful people, rich and -numerous, suffered cruelties too shocking to tell; and in the civilised -and populous East, the very name of _Christian_ became a synonym of all -that is detestable. - -None the less, the English Barbarians, to this day, acting upon these -Christ-god pretensions, will insist that this _Trade and Plunder_ is -the _handmaid_ of Enlightenment, the chief agent in the preparing of -the World for a knowledge of the true gods, and the ultimate salvation -of the Heathen! - -Trade is, therefore, a civilising agency and a powerful helper in the -redemption of mankind from the awful Hell. A few poor Missionaries -are sometimes added to the general cargo of _means of conversion_. -The same ship which transports these Bonzes to convert the benighted -_pagans_ will, perhaps, have a few volumes of the _Sacred Writings_, -some bad rum, worse muskets (more dangerous to him who shoots than to -him to whom the shot is directed), gunpowder, flimsy articles too poor -for home trade; to these, add the licentious and degraded sailors; and -one sees how well the English Barbarians work to introduce their true -worship and save the Heathen! But this is feeble: only a trade-ship. -The great fire-ships, with big cannons, full of armed and fierce -barbarians, which devastate the populous coasts, and burn and plunder -the maritime parts--_these_ are illustrious workers in the spread of -the Christ-god _Salvation_ and a lofty Civilization! Thus the very -worship of the Barbarians has helped, by its cruel pretensions, to -_ingrain_ a wrong notion--one making them immoral and cruel. Taking the -_Jah_ of the old, huckstering Jews, as an object of idolatry, the whole -people has, in trade, become _Jewish_, as in much else. - -I have referred to petty cheating, and to that wholesale criminality -of adulteration. But _fraud_ is very common, and often on an enormous -scale. Nor is there any remedy. In truth, it is so common, that, as all -hope to have a turn at its advantage, none care to punish heavily him, -who, by chance, has been too bold. The fraud must take the form of open -robbery, or be of such grossness as to be hardly disguised, before the -wrong-doer will be arrested. A man may enjoy unmolested, and even with -respect, a great fortune acquired by notorious _trickery_. - -So universal is this toleration of roguery, that the Plays and Pastimes -are often enlivened by comical illustrations of the various arts, -tricks, and deceptions practised. The charlatans, rogues, cheats, and -the like, are shown in the Lawyer, the Doctor, the Bonze (low-caste), -and other professions and occupations. Endless are the villanies of the -Lawyer--the _quack_ pretensions and impositions of the Medical man--the -cant, hypocrisy and meanness of the Bonze. - -Among the professions and trades, the teacher is a brutal _ignoramus_, -who beats and starves the wretched children under his care; the nurse -quietly drinks herself drunk and goes to sleep, leaving the sick man to -gasp and die for the drink close at hand, but which he cannot reach; -the milkman stops at the pump, and fills up his milk-cans with water; -the teaman shows and sells you one sort, but delivers a very different; -the grocer says his prayers, hurries to his goods, asks his servant if -"the sugar be sanded," "the rum watered," "the tobacco wet down," "the -teas mixed," "the _small_ bottles filled," and the like; the tailor -sells you more cloth than he knows will be required for your garments, -and _cabbages_ the excess; the cabman who knows you are a stranger -demands quadruple fare; the innkeeper gives you the meanest room, and -charges you the price for the best; and so on through every business of -life. - -The learned professions take the lead in this exhibition of roguery -and immorality. The spectators never tire of these displays of the -general rascality. The roguish landlord, the villanous horse-dealer, -the artful, knavish servant, the Priest of Low Caste, and the Doctor, -afford the most common diversion. The Lawyer is generally _diabolic_, -the Bonze a hypocrite and knave, the medical man an impostor and dealer -in medicines of infallible healing power. - -Much of this may be referred to the love of coarse humour--but its -real base is to be found in the _degradation of morals_. These -representations are _types_, and would only produce disgust, were not -the rascalities represented familiar. The excesses and exaggerations -are of the Play--but the _types_ are normal and common. - -One great trading place is called the _Stock Exchange_--another, -perhaps more important, styled the _Merchants' Exchange_. These places -are established in every large town, and the _business_ done in them -absorbs the attention of traders and people who have any property, -throughout the Kingdom. - -The _dealings_ [Keet-sees] of the former relate to _Certificates_ -and _Bonds_. These are _Pieces of Printed and Coloured Paper_, which -represent in the words and figures a sum of money invested in a trading -concern, or a sum of money which somebody owes and promises to pay. The -_sum_ may be quite a fiction, and is usually either never to be really -paid, or paid at some very remote day. However, a small sum is promised -to be paid every six moons, or in twelve moons--this is for _not_ -paying the big sum. - -The business of the latter relates to the buying and selling of every -sort of merchandise, whether on land, or on vessels at sea. - -Other great trading places deal in money, or rather in bits of _Printed -Paper_, which promise to pay money to him who has one of these _bits_. -These places get people to sell them these bits at a price, and -then resell at a greater price--or they _borrow_ and _lend_ these -bits, paying less for the use than they obtain. Very little money is -seen--business is in Paper--another of the ingenious _tricks_ of these -trading and gambling Barbarians, perhaps the source of more dishonesty -and cheating than almost any other. As the like has no existence in our -Flowery Land, it will not easily be comprehended. - -The chief of these places for dealing in this money-paper is called the -_Bank_. The Government shares in the advantages of this invention. Its -object is to _bank up_, or hoard, all the real money (gold and silver) -which it can get in exchange for the bits of paper. These promise that -the Bank will always return the sum of gold which the bit acknowledges -to have been received. The man hands the Bank his gold-money to be -kept safely till he wishes for it, and the Bank gives him the _bit_ of -Paper (which is numbered and recorded in a book). He can carry this in -his pocket, but the gold-money would be too burdensome and more easily -lost. The Government pledges also that the gold shall always be safely -kept, to be returned whenever the bits of paper are returned. This -Bank-house is immensely strong and large, built of hewn stone, and is -guarded by men armed with swords and fire-arms for fear of the savage -and ignorant Low-Castes. - -Ordinarily, only now and again, a few persons go to the Bank and -wish the gold; because if one wishes it, some one of whom he buys, -or to whom he owes, will take the money-paper and hand him the -difference--consequently, the paper goes from hand to hand for a long -time. Everybody takes it because it is convenient, and because he -thinks the gold attached to it is safe in the Government Bank-house. -The confidence in _Paper_ is called CREDIT. To which I shall more fully -refer. - -Sometimes, when a great many demand the gold, it is suddenly found -that the Bank-house has it not! The promise of _banking up_ the gold -till wanted in exchange for the Paper _has been broken_. Down goes -_Credit_--every kind of value shrinks at once; for the Bank has _not_ -the real money, and values have been measured by the paper! - -The traders and everybody connected with them have incurred debts--that -is, made paper promises to pay, like those of the Bank, for property -_valued on_ the Bank-paper. It is found that this Bank-paper is too -much by one-half--the property has been over-valued in proportion. -Still the debtors are required to pay the amount of _their_ paper -promises! - -It is impossible--ruin and _Bankruptcy_ ensue--the whole trading world -is convulsed, and tens of thousands are beggared! - -The explanation is that the Bank is allowed by the Government (in -consideration of certain advantages to itself) to lend out the gold -for usury--that is, it lends a thousand pounds of gold to be returned -in three moons, for which use the borrower pays twelve or twenty -pounds! It makes its gains by thus using the gold which it has promised -safely to keep. It is permitted to do this, because the risk of having -_much_ gold demanded at once is small, and from experience the Bank has -discovered that if one-third part of its paper-promises of gold is in -hand, it will be in little risk of having more demanded! Backed by the -Government, it deliberately, for the sake of gain, runs the risk of -being a cheat and robber! - -Then follows a curious contrivance of these dishonest Barbarians. To -save its own moneys and advantages in the Bank, and to save loss or -ruin to the owners of the establishment, who are very powerful and -numerous, composed of members of the High Castes as well as others--in -fact, to save the general wreck of the _sham_ paper-money (_Credit_) -upon which values are falsely based, the Government issues a Law, -forcing everybody to receive from the Bank its paper precisely as if it -were gold! - -Thus, having assisted in one fraud, it resorts to another, to remedy -in some measure the evils of the first--extending and perpetuating the -evil, which a wise man would remove! - -Another remarkable thing is the organised _Betting_. The Houses where -this is done are splendid, and the many people supported in them and by -the gains, live luxuriously, and are greatly respected. The gains are, -in small measure, also shared by those who put in money from which bets -may be paid, when the House loses the bet. - -The betting may be about anything. But the chief Houses are those -where the bets have reference to length of life or injuries, to loss by -fire, to loss by sea, and losses by fraud. If a man wish to bet that -he will live say seventy moons, he pays down at once a small sum, and -the House accepts the bet--that is, gives him a _writing, promising_ -to pay his heirs a very much larger sum if he die before the seventy -moons expire. If a man have goods in a _shop_, he bets, say, one pound -to 100 pounds, that they will not be burned during twelve moons--he -pays down the pound and receives a writing (as before) that if the -goods be burned during the time, he shall be paid the 100 pounds. So -on, as to bets upon goods and upon vessels on the seas, upon buildings -of all kinds, upon duration of life, and upon the life of another, -upon accidents to body, upon honesty of servants--upon almost anything -where the thing bet by the Houses is remote in time. This is the great -point; for these never pay anything down by way of _stakes_, but always -receive in money the _stake_ (bet) of the other party. - -One may readily see how corrupting all this is in its nature, and how -falsely conceived. The rascally trader burns the goods, the possessor -of a building burns that, the owner of a ship has her wrecked, to -get the sums promised upon these events; and trade is promoted upon -unsound practices. Even life has been taken by a wretched gambler, -who has staked money upon the life of another. The _tendency_ is to -these crimes. Nor can there be anything but _loss to the public at -large_; for these expensive Houses and their numerous and richly-living -inhabitants are supported by the winnings made, without rendering any -useful service. This must be true, even when all bets made by these -Houses are _paid_. But another great mischief follows: they do not -pay, and are often only _Swindles_ [Kea-ties] on a great scale! There -are those which pay--that is, have so far paid--but as there are bets -for enormous amounts far in _the future_, no one can say that final -payments are certain. The great object of all the Houses is to secure -as large sums in cash as possible upon events a long way off. The -more remote the event upon which the bet is laid, the larger the sum -demanded from the individual who bets. _He_ pays--the House merely -promises to pay, and cannot be called upon to pay for a very long time! -In this way, great sums of money having been got (some bets having -been promptly paid to obtain confidence), the House shuts its doors! -The rogues share the plunder and _decamp_. Decamp is to run away to -distant parts to escape arrest and punishment. This is, however, rarely -necessary; for such are the cunning contrivances of the Lawyers, who -organise these Betting Houses, that very little risk is run--_forms_ -of law, slack enough at best, have been so well adhered to, that the -rascals escape, though everybody knows that they have used those forms -as a cover to more effectually defraud, and then as a shield to more -effectually protect! These things are unknown in our _Central_ Kingdom, -and are only possible to a demoralised people. - -The _dealing_ at the Stock Exchange is mainly only another form of -betting. It is hard of comprehension, unless by the _Initiated_. It is -a distinct trade. Those who deal constitute a secret and exclusive -_betting Ring_, or community. If by chance, when the doors are open, -a stranger inadvertently enters, he is greeted with caterwaulings, -howlings, "Turn-him-outs," and the like. "_Smash his hat!_" some one -cries; and suddenly the stiff head-covering is violently driven down, -completely over the face and ears, tearing the skin off the nose, -and reducing the thoughtless and astonished stranger to a state of -ridiculous helplessness! - -Betting is a passion with the English Barbarians. The women, the -children, the servants--everybody bets about any and every thing. Horse -races, boat races, swimming races, all sorts of games and sports, -attended by both sexes, afford endless occasions for the indulgence of -it. Yet, after all, extensive, ruinous, and debasing as are the evils -of it in these sports and games, the mischief is vastly greater in the -Marts of traffic--in the Stock and Merchants' Exchanges. - -In these, the dealings are, as I have said, either as to pieces of -paper representing values, or as to merchandise in hand or at sea; and, -I may add, as to _pieces of paper_, representing this merchandise, -called Warrants and Bills of Lading. - -The betting in the Stock Exchange concerns itself with the Paper of the -former class, and the betting of the Merchants' Exchange with the Paper -of the second kind. All this grows directly out of the Bank paper and -the _Credit system_, before mentioned. - -All values are founded upon these nominal promises to pay. But the -promises themselves are ever undergoing changes, according to the -varying circumstances. The promise _to-day_ looks well--it is -estimated at so much; _to-morrow_ it does not look so well--and it is -estimated at less worth. Besides, all the gold and silver in the world -could not pay a twentieth part of these promises. Thus the fluctuations -are incessant. The betting at the Stock Exchange has reference to -_these_ fluctuations. One of the _betters_ is interested to have a -rise, another to have a fall, of value. One agrees to deliver at a -future day, at a certain price; all are interested to bring about a -change either one way or another. The man who desires a rise may not -be scrupulous as to any means which may produce the rise; and he who -wishes a fall of price will eagerly second anything which will have -that effect. Consider the consequences upon the honesty and good faith -of those who engage in this betting! - -The Merchants' Exchange is not so devoted to absolute betting; yet -its largest business partakes of that vice. One buys a cargo at sea; -another agrees to deliver a cargo three months hence. One sells what -he has not, for a future delivery. Another buys what he never intends -to receive, deliverable to him in the future. No money is paid, nor -received. The buyers and sellers are merely gambling--betting (as -in the Stock Exchange) upon the _rise or fall_ of prices! And are -interested--the one to advance the price, and the other to lower the -price, of the thing dealt in! - -Consider the temptation to unfair practices, the inevitable tricks, -false rumours, lies, and deviations from honourable conduct involved -in such transactions! Reflect upon the consequences to the honest -trader, who is, in his very honesty, all the more easily tricked by -the unscrupulous! - -The stronghold of these various gambling Establishments, and the grand -feature, in fact, of the English business life, is CREDIT--to which I -will devote some space. We have nothing like it, nor had the ancient -barbarians of the West. It is, perhaps, the most distinguishing thing -in the Barbarian life. - -As already hinted, Credit means that a Promise shall stand for -performance. - -It had its rise among the Barbarian tribes, not very long since, and -grew out of their incessant wars. Particularly the English, finding -they could not pay the armed bands, contrived to get the gold out of -the hands of the people in exchange for the Bank-paper, and then, -forcing the people to still accept the paper for gold, issued paper -to such an amount as Government needed! From that period the people, -especially the trading classes, making directly or indirectly nearly -the whole, found an advantage in resorting to the same fiction--and the -Government could do no other than give to the trader, who could not pay -_his_ promise, the same relief which it took for itself--for the Bank. -It allowed him to pay what he could, and go on as before! No matter -that he paid only one-third part--unless he had been guilty of some -extreme roguery, he received a discharge from all his promises, and -could begin to make new ones and go on in trade as before! - -In this way, the Barbarian community is one wherein a false principle -corrupts all. Boldness, recklessness, cunning, to say nothing of -positive criminality, are encouraged; honour, delicacy, simple -integrity, are driven into obscurity. Let him who would preserve his -conscience smooth and clear, a mirror whence divinity be reflected, -shun all the marts and ways of trade! - -The Revenues of the Government are derived largely from the dealers in -the great _Marts_, and it is immediately interested in the upholding -of the _Credit_ of the innumerable paper-promises of all kinds made by -these and by the Betting Houses. It is, in fact, the chief supporter of -the _whole sham_--it cannot be otherwise, for the English State rests -upon it. The promises of the Government to pay gold can never be kept, -and it forces an acceptance of a mere _fraction_, from time to time, as -a _sufficient_ redemption of its promises made generations ago! - -Other sums are derived from taxes upon the tea, sugar, and other things -largely consumed by the lower castes; whilst rich silks, laces, and -costly things used by the High-Castes are not taxed. But then the taxes -are levied by the High-Castes! - -A great revenue is collected from the _excise_, a tax upon the beer, -drunk in enormous quantities by the lowest Caste. To stimulate the -consumption of this article and increase the revenue, _Beer-shops_ are -to be seen on every hand, and the drinkers everywhere. Drunkenness, -wretchedness, riot, disorder--these flourish as the _Beer-shops_ -increase; these are the associates of those places! Yet in vain do -good Englishmen try to remove these _evil dens_. What are the efforts -of these few in the midst of a general debasement--a debasement which -takes, without shame, a share in a traffic so vile! - -I have spoken freely of the dishonesty of the Barbarian trade and -business--a dishonesty to be expected when one broadly views the whole -ground of their Society. Still, natural equity and its _instinct_, -especially when the mind is more or less cultured, will always prevent -absolute dissolution--thieving and roguery will be restrained in -tolerable bounds. A man of genuine integrity finds traffic no good -moralist in the best of circumstances. He needs the support of the -State, or he will fight an unequal battle, and be forced by dishonesty -to retire. The Barbarians are not yet sufficiently enlightened to -raise the _measure_ of honesty. The Government and the people are -one in this. They do not perceive that the evils under which their -industry, their peaceful pursuits, and all their interests suffer, are -those inseparable from a bad superstition and false principles--these -extend everywhere and into everything. Misleading in Statesmanship -[Lan-ta-soa], in dealings with distant peoples, in due ordering and -educating the people at home--stimulating wild speculation and extended -confidence (credit) at one time, only to be followed by disastrous -collapse, excessive distrust, and wretchedness, soon after! Giving, in -fine, to Barbarian society that aspect of restlessness, that apparent -but often vicious activity, that indescribable hurry and confusion, -that unhealthy excitement, unknown to an orderly and industrious -people, whose order and industry are grounded upon the simple and -direct rules of reason and truth. - - - - -CHAPTER VII. - -SOME REMARKS UPON MARRIAGES, BIRTHS, AND BURIALS. [HI-DY]. - - -In our Flowery Kingdom when a man marries _he_ pays to the parents or -relatives; but with the Barbarians the woman pays to the man. Women are -such costly burdens that men demand some compensation for undertaking -to keep them; and the relatives of women are glad to get them off their -hands at any price. - -There are in England four great Castes, which contain the whole -population. The habits of the Castes differ, though you will observe -certain characteristic features common to all. In order to understand -more clearly the remarks which follow, it will be convenient to speak -of the division of Castes. - -The _first_--High-Caste. Those who do nothing useful and pass their -time in mere self-indulgence. - -The _second_--High-second Caste. Those who do but very little, and come -as nearly as possible to the selfish existence of the _first_. - -The _third_--High-low. Those who are obliged to work more or less, but -are ever longing to attain to the idle selfishness of those above them. - -The _fourth_--Lowest Caste (Villeins). Labourers, not long since serfs, -and still so in effect. - -The _fourth_ Caste is so _low down_ as to be usually disregarded -altogether, in any account of the people, though included in the count -taken of the population by Government. They may amount to nearly a -half of the whole. They are rarely styled _people_ at all. They are -designated by many contemptuous names, of which the more common are _my -man_, _navvy_, _clown_, _clod-hopper_, _parish-poor_; _boor_, _rough_, -_brute_, and _beast_ are frequent, especially when any of the despised -Caste slouch too near, or happen to touch a Higher Caste. - -When a man of the higher orders thinks to take a wife, he sees to -it that she will bring him money enough to compensate the cost. He -dislikes to part with his easy freedom and yoke to himself a being as -selfish, frivolous, and useless as himself. - -_He_ may be broken in fortune and notorious for immoralities, yet, -connected to the Aristocracy, he knows that he may demand a large sum -if he will take for wife a woman a little lower in family than himself. -She must be of High-Caste, but not of the highest. - -The woman's relatives say, "Well, he is _fast_; but marriage will -settle him. His father, you know, is second son to the Earl of Nolands, -and his mother was a sixth cousin to the Duke of Albania, who has royal -blood in his veins. I think we may make a large allowance for such a -desirable match." It does not occur to the speaker, at the moment, that -the royal blood coursed through very impure channels in the case cited. - -It is an object eagerly sought by low rich to buy for their daughters a -High-Caste husband; and men of this kind, ruined by gambling, loaded -with debt, often degraded by vice, deliberately calculate upon this -ambition to repair their fortunes, and get comfortable establishments. - -The marriage ceremonies do not differ very much from ours, in some -things; but it is very different before the ceremony. With us, the -woman is unknown to the man; but with the English, the man has every -opportunity of seeing her, and knowing her very well indeed. Our -notions could not admit of this, but it has a convenience; it would -prevent the disappointment occasionally arising, when, on opening the -door of the _chair_, our new husband finds a very ugly duck instead -of a fine bird, and hastily slams the door in the poor thing's face, -and hurries her back to her relatives as a bad bargain! However, this -advantage to the English husband is not so great as it seems; for -the woman is too cunning to discover much till she has secured her -game. Unless, therefore, the man be a very cool and practised _lover_ -[mu-nse], he is likely to be rather astonished when he sees his -bride--and he cannot slam the door against her! - -The Bonzes, generally, perform the ceremony before the Idol in the -Temple. It is deemed to be important to have the marriage _invocations_ -pronounced. These are barbarous in the extreme; most indelicately -alluding to those things which decorum hides, and calling the gods to -aid the conjugal embrace--no wonder that the bride wears a veil! - -The great bells ring in the lofty towers, the loud music strikes up, -and the marriage procession enters the Temple; and any one may follow -who pleases, so he be well dressed. In the great towns, the beggarly -rabble--chiefly children and half-grown youths of both sexes, with old -women and men--crowd about the Temple gates, but dare not enter. When -the _cortège_ leaves, this rabble clusters round the wheels of the -carriages, turning over and over upon hands and feet, standing on head -and hands, rolling and crying out, in the dust or mud of the street, -begging for _pennies_ (a small English coin). When these are thrown -amongst them, they ridiculously scramble and tumble over each other, -seeking amid the dirt for the coins, like so many carrion-birds upon -garbage. - -Arrived at the home of the Bride, a great feast is eaten, with wine -and strong drinks. All make merry; whether because it is so desirable -to be rid of a female, or because of the liking which the Barbarians -have for eating and drink, I know not. The feasting over, all take -leave of the new pair, the bride being addressed by the title of her -husband. The Bride is kissed, the husband shaken [qui-ke] by the right -hand, and good wishes given. On leaving the portal for the carriage, -old shoes [ko-blse] and handfuls of rice are thrown after them; the -rabble roosting about the areas and railings rush _pell-mell_ after -the old shoes, begin their _tumblings_ about the street, and howl -for more pennies. The rice-throwing is no doubt Eastern in origin, -and has an obvious meaning; the old shoes refer to something in the -_Superstition_--probably to appease the _evil imps_, who delight in -mischief and are amused by the absurd squabbles of the beggars. - -The _Honey-moon_ begins at the moment when the pair enter the carriage -and the old shoes are thrown after them. The horses start, and the -newly-married are whirled away into the deeps of an Unknown! You may, -perhaps, catch a glimpse of the bride, wistfully stretching her neck -and turning her eyes, dimned with tears, to the door-steps where stand -those with whom she has lived--and whom she now, it may be, suddenly -finds are very dear to her! But the husband has grasped the waist of -his new possession, and is absorbed in _that_. He has before been the -owner of horses, dogs, and the like, which have worn his collar--_this_ -is another and very different bit of flesh and blood; none the less, -however, branded as his own exclusive possession, and ever after to -bear _his_ name! He understands so well the mere _fiction_ of this -ownership, that he is by no means sure that after all he have not -made a _bad bargain_--it may prove _too_ costly, and be by no means -either useful or obedient! However, with his arm about his _wife_, -just now he hardly realises these doubts, but feels, or tries to feel, -_ecstatic_--as he ought. - -The Honey-moon thus begun, ends exactly with one moon. It is a received -opinion that the Incantations at the _rite_ exorcise the Evil One for -the period absolutely, though he may (as the Barbarians express it) -"play the very Devil" with them afterwards! - -I was told that the Honey-moon was so called because, during the -Moon, the new couple fed wholly on honey and drank weak tea! There is -some _mystery_ attached to it, for my questions were always answered -with a doubtful look. I had no opportunity of absolutely solving -it--though my observation led me to judge that the honey diet did not -agree with people--in truth, I wonder at its use. I have seen a bride -after her return, thin, pale, peevish, who had left round and rosy; a -bridegroom before the moon _jolly_ [Qui-ky] and devoted to his bride, -return taciturn, careless, forgetful to pick up a fan, or to place a -chair for his wife, and even (on the sly) kick the very poodle which -he before-time caressed! and when the wife _pouting_ has said, "_Out -again, George_," he has replied, lighting a cigar, "_Yas, I must meet -the fellahs, you know_!" - -The best hint on this subject which I ever got was from a married -Englishmen, who to my query said, "Ah-Chin, my dear fellah, call -Honey-moon _Matrimonial Discovery_, and think about it, ha!" - -As the honey-eating and tea-drinking are to go on, whilst the new -couple are quite retired by themselves, away from their friends and -all usual pastimes and occupations, necessarily they have only _each -other_ to look at with attention. The honey-eating is trying enough, -and needs, one would think, all the relief of gaiety and occupation -possible! But no, it is only to eat and to closely watch each other! - -I wonder no more at the changes which I observed. Nor do I wonder -at the improved appearance of the couple when, after a few weeks -of rational life in usual pursuits, something like the health and -cheerfulness of old returned! - -Yet I was informed that very many couples never recover from the -Honey-moon (as my informant had it, Matrimonial Discovery), but from -bad grew worse, soured and sickened entirely, could not, at length, -endure each other, separated by consent, or sought the Divorce Court! - -The thing, therefore, seems characteristic of the coarse humour of -the Barbarians, who appear to find a comedy in an absurd, irrational -trial of respect and affection, dangerously near the tragic at best, -and often absolutely so! _Absurd and irrational after marriage_--one -can conjecture its use before! However, it is quite of a piece with -the general disorder, and want of knowledge and practice of sound -principles. - -When a child is born, the event is duly announced in the public -_Gazette_, and relatives send _compliments_. When the infant is -about eight days old, it is taken to a Temple to be baptised and -_christened_. It is a singular _rite_, and one of the most astonishing -in the Superstition. The Bonze who officiates before the Idol, takes -the little thing upon his arm and _sprinkles_ some water upon its -face. At the moment he does this, he makes a curious Invocation to -all the _three-gods-in-one_ of the Worship, and pronounces aloud the -_Christian_ name of the babe, by which it shall ever after be known. -This is called _Christening_, that is, making a Christian of the -infant. The ceremony, it is believed, exorcises the Evil One, and makes -it very difficult for him to get hold of the baptised (no matter how -diabolically he may act) in after life--the water, duly made _holy_ -by the Priest, is a barrier over which Satan, with all his wiles, -shall find it well-nigh impossible ever to get--some Bonzes say it is -absolutely impossible! - -Women, as soon as strong enough to attend the Temples, are _churched_ -(we have no term of the kind), a _rite_ much like an ordinary _thanks -offering_, for the happy deliverance and new birth. The Bonze makes -_Invocations_, and refers to the various superstitions and barbarous -pretensions of the Worship, devotion to which is inculcated under -fearful penalties. However, on all occasions in the Temples, these -dreadful intimations of Hell and the Devil are most frequent! - -When a death occurs, it is also announced in the public _Gazette_, -with honours and titles; and, if a High-Caste, with a long notice of -the chief events of his life, and loud praises of his valour, as where -he led, in his youth, a hand of fierce Barbarians like himself to -the plunder and burning of some distant tribe! His virtues are also -proclaimed--to the astonishment of all who _knew_ him! - -The tombs of the High-Castes are something like those of our -_Literati_--though, instead of being in the country amid the pleasing -scenes of Nature, they are generally in the _holy_ grounds of the -Temples, and even within the Temples themselves--for the superstitious -Barbarians think that, even _after death_, the body is safer from the -Devil _there_ than elsewhere! But the common people lie hideously -huddled together, without distinguishing marks (or with so slight -as to be quickly obliterated), and are soon totally neglected and -forgotten--happy, indeed, if their despised dust may mingle with _holy_ -earth within the precincts of Temples. - -The Bonzes pray and sing the usual invocations and prayers over the -body of the dead, before it is placed in the tomb--but there is no -real respect for the dead--it is not to be looked for in the rough, -barbaric nature. In our _Flowery Kingdom_ regard for the dead, -respect for their memory, tombs carefully preserved amid the quiet -groves of the country, tablets and busts set up in the _Halls of -Ancestors_--these are ordinary things. With the English, in general, -the dead is a hideous object turned over to the undertaker and his -minions to be buried out of sight, as soon as decency allows! With -us, the poorest will have the coffin ready, prepared, and carefully -honoured and cared for. With the English, the thought of one is -repulsive, and he looks upon it with loathing! No doubt the horrid -superstition has much to do with this feeling. - -The undertakers (a hateful crew) drape everything in black. They take -possession of everything, and turn the whole house into a charnel. -They place the _defunct_ (as the Barbarians, with a kind of contempt, -call the dead) in a black vehicle, drawn by black horses, and draped -with black cloth--black feathers and scarfs, hideously flaunted, with -men clothed in black, attend--the dismal Hearse, with its wretched -accompaniments, disappears--but only to disgorge the body. Soon after -these Vultures maybe seen returning, seated upon the Hearse, clustering -there, like carrion birds, who have gorged themselves! When they have -feasted and drunk at the House of Woe (woe, indeed, whilst deified by -them), and generally spent as much money as is possible--they, at last, -disappear--and the family breathe again! - -An English Barbarian once told me that these creatures, in tricks of -plunder and cheating, surpass the Lawyers; in truth, the fashion is to -show respect to the dead by a lavish expenditure in _black draperies_, -and is almost wholly confined to that. It is an object to speak of the -_cost_ as a measure of that respect! The whole thing being a _sham_, -though a most disagreeable one, the Undertaker sees well enough that he -might as well pocket a large sum as a small one. A certain sum is to be -spent, _for respect_, not for any tangible thing. The Undertaker takes -care to furnish more _respect_ than anything more tangible--and to -charge for it! In fact, the mode of plunder is reduced to a system; and -it just as well satisfies the real purpose--which is, to do all that is -customary, and to submit to all the customary cheating. - -After the family have really got rid of the Undertaker, then comes the -Lawyer, with the Bonze, to read the _Will_ of the deceased. This is a -new departure (as the English call it) in the family voyage of life. -The Barbarian law is so erratic and confused, that no one knows what -the dead man may have ordered to be done with his _money_. His Land -goes probably to the eldest son, or nearest male relative; and, if it -be all the property, younger children may be left quite beggared. The -Will begins with some absurd superstitious _formula_; and, prepared by -a Lawyer, is only intelligible to him. He, therefore, is present to -read and to explain. For no one is supposed to comprehend its jargon -but the _initiated_. The Will is read, therefore, to those who only -imperfectly catch its meaning; and when a _name_ is reached, the party -listens with an eager attention. He may be one who, by nearness of -blood, or by the nature of his relations with the deceased, expects to -receive a handsome gift. When he, at length, from the mass of verbiage, -dimly gathers only a _gold ring_ or a gold-headed _walking-stick_, and -sees some one, scarcely heard of, carry off the goods long waited for, -he scarcely appreciates the _loving token of regard_ ostentatiously -bestowed upon him! Nor is his smothered rage extinguished by the -satisfactory expression of other relatives, who whisper, "Well, _he_ -cringed and fawned to little purpose after all!" - -From this Reading of the Will begins a new era in the family. Quarrels -there may have been, but a common centre of influence and interest kept -the contestants in order. But now, nobody satisfied (or only those who -expected nothing, and _got it_), all are in a mood to attack any one, -to charge somebody with meanness, with treachery. So bitter animosities -spring up. Lawsuits, hatreds; families are severed; old friendships -sundered; the lawyers stimulate the broils; and, at last, very likely -the Will and all the property covered by it get into Chancery! When -I have said this, I have said quite clearly, even to the Barbarian -mind, that _here_ all are equally wretched and equally impoverished, -excepting the Lawyers! - -The power of the dead man, by a _Will_, to cut off a wife or a son with -a _shilling_ (as the Barbarians express it), is monstrous. Then the -unjust law, by which the next of kin takes all the Lands of a deceased, -works endless misery. Think of younger brothers and younger sisters -being forced to depend upon the _cold charity_ of the oldest, who, by -mere accident of birth, takes every thing! And not only this, but -some distant _male_ relative may cut off the very means of subsistence -from females very near, and throw them helpless, and too poor to buy -husbands, upon the world! A disgrace and shame too shocking for belief. - -Then, too, the wife's relatives may have paid to her husband the very -money which, by the Will, is coolly handed to a stranger! - -Such anomalies are unknown to the customs of any well-ordered and -civilised people. - -The new Widow usually remains shut up in her house, inaccessible to all -but her children, her servants, her Bonze, and her Lawyer, for twelve -moons exactly. During this time she devotes herself to the prayers -and invocations of the _rites_; and will not so much as look at a -man, unless the exceptions named. She is wholly draped in black; her -children, her servants, even her horses and dogs, are _in black_. She -entirely quits all the _vanities_ of life; she only allows her maid to -_smooth_ her hair. She suffers her hands and face to be washed, but -never paints her cheeks, nor tints her eyelashes. If she go abroad, it -is to the Temple to pray, or to the tomb (in some cases) of the "dear -departed," covered from head to feet in thick black, followed by a tall -footman, all black, bearing the _Sacred Rites_. If a man come too near, -he is waved, with a solemn gesture of the hand, to remove away: this is -the special duty of the _flunkey_. If, by any chance, the widow in her -march happen to lift her thick veil, and catch the eye of a man,--ah! -how dolorous must her prayers be! - -Precisely at the stroke of time, when twelve moons have gone, the -widow drops all the _habiliments of woe_, and is herself again!--that -is, a woman in search of a husband!--_if she_ have not, from clear, -sheer desperation, and want of anything better to do, already pledged -herself to her Priest or to her Lawyer. Now, free and at liberty to -choose, she may wish to look further; but it is probable that "the -inestimable services" of the Lawyer, in her time of misery, hold her to -recompense; or that the Priest, attentive to the precept of the _Sacred -Writings_ (which commands that _Widows shall be comforted_), has so -well obeyed, that the Widow, completely solaced by the _dear, good -man_, gladly rests with him! - -The great book of _Rites and Customs_ regulating the conduct of widows, -of widowers--in fact, the observances of _Society_ generally--I have -never been able to see. It is in the care and under the constant -supervision of a High-Caste of exalted state, from whose authority -there is no appeal, styled _Missus Grundy_. I think a stranger can in -no case be allowed to see this Illustrious, nor the Book. Indeed, I was -told that no one, not even Royalty itself, could inspect the Book, nor -challenge this authority. It is hereditary in the mighty Grundy family; -and the head of the House is believed to be infallible in social -observances. Another remarkable thing is, there is never a failure in -the succession--a Grundy is always on hand! - -Now, _Missus Grundy_ speaks with more tolerance as to Widowers: they -are not absolutely liable to decapitation if they marry again in less -than twelve moons. Widowers, for reasons I do not know, are favourites -with the Barbarian females; and young women with money will give all -they possess to get a Widower, even when he have many children. It may -be because of the love for the "_pretty dears_," as the young ones are -called; but, whatever the cause, the fact is certain. To gratify these -gushing females, _Missus Grundy_ allows a Widower to marry in a less -time than twelve moons: it is so desirable that the _pretty dears_ -should have the tender care of a new (step) mother! - -As the Barbarians have no _Halls of Ancestors_, where the family -preserve with dutiful care the records of the virtuous dead--inscribed -on tablets of brass or polished stone--and where, arranged in due -order, stand the marble busts of those more distinguished--they soon -forget the dead. - -The High-Castes sometimes set up monuments in public places; in Temples -and the Temple-burial grounds; and inscribe thereon lofty panegyrics, -as false in fact as they are bad in style--and no more thought is given -to them. In truth, these monuments are always considered to be to the -honour of the _living_--who take the occasion to display their own -wealth, characters, titles, or taste. - -The Lower-Castes do but little more than hurry to the grave the -dead body, and dismiss the "unpleasant topic" as quickly as -possible--imitating as well as they are able the High-Caste, by setting -up a _Stone-slab_, carved with a ruder but not truer description. -Couplets in verse are often added; and, as giving an idea of the -humorous and coarse conceit of the Barbarian mind, I will insert some -of these _Inscriptions_. - -Often the slabs are flat upon the ground, and the tombs ruinous -and neglected; in fact, very generally the burial-places, though -_holy_, are in a wretched condition--tombs fallen, stones and tablets -prostrated, graves quite worn away by the careless feet of passers; the -whole place wearing a sad air of utter neglect and forgetfulness. One -discovers a better culture making some progress, by curiously regarding -these stones, inscribed with memorials of the dead. They have slowly -become less uncouth, less barbarous, and less devoted to the wildest -vagaries of the _Superstition_. However, this observation is to be -taken in a very general sense. - -Often, in the country, I have stumbled upon a singularly-built old -stone Temple--standing quite alone, with the tombs and the tablets of -the dead, clustering beneath the shadow of the lofty, square tower of -hewn stone. Upon the hill-side, with a lovely view of hills, and soft -vales, and rich fields of ripening corn, and scattered groves--with -green meadows divided by flowering shrubs, where the flocks and the -cattle fed. Near by, orchards, white and pink in blossoms; and all the -air fragrant with a delicate perfume. At my feet, a few houses nestling -among lofty elms--far away to the West, the sun shining above with -slanting rays across a wide expanse of beauty--sitting upon a stone -bench, beneath the ivy-covered Temple-porch, I have looked upwards to -the serene sky, and outwards upon the tranquil and lovely scene; and -I have known no Barbarian rudeness, felt no Barbarian Idolatry. The -solemn Temple, eloquent in silence, the unbroken rest of the dead, -the calm and delightful presence of Nature, these were here, these -are there; man unites his grateful worship across the wide world--the -Sovereign Lord _is_ worshipped, though darkly, by these Barbarians! And -in this worship (in time to be purified) we are one! - -But I must give some specimens of Barbarian Inscriptions--by them -called _Epitaphs_, when written to the dead--taken from tablets in -places of burial. - - "Here lies an old maid, Hannah Myers; - She was rather cross, and not over pious; - Who died at the age of threescore and ten, - And gave to the grave what she denied to the men!" - -Another:-- - - "Poor Mary Baines has gone away, - 'Er would if 'er could but a couldn't stay! - 'Er 'ad two sore legs, and a baddish cough, - But 'er legs it were as carried her off!" - -Here is one which refers to certain mineral [zi-kli] waters, prized by -the Barbarians for curative properties:-- - - "Here I lies with my four darters, - All from drinking 'em Cheltenham Waters; - If we 'ad kept to them Epsom Salts, - We wouldn't a laid in these 'ere waults." - -Here seems to be one, not uncommon, which covertly shows its disdain -for the gods of the _Superstition_:-- - - "Here lie I, Martin Elginbrod-- - Have mercy on my soul, Lord God! - As I would on thine, were I Lord God, - And you were Martin Elginbrod!" - -The following is most absurd:-- - - "Here lie I, as snug - As a bug in a rug!" - -And some equally _funny_ relative placed near, but not probably pleased -with him, adds:-- - - "And here lie I, more snug - Than that t'other bug!" - -A slang term for a low, brutal fellow. - -The following turns upon the word lie [pha-li], and the word lie -[pu-si]:-- - - "Lie long on him, good Earth-- - For he _lied_ long, God knows, on Thee!" - -This is ridiculous in manner of quoting from the _Sacred Writings_; and -adding, without proper pause, the death of another person:-- - - "He swallowed up death in victory - And also Jerusha Jones - Aged sixty!" - -Here follow references to the Superstitious horrors:-- - - "Whilst sinners [kri-mi] burn in hell, - In paradise, with Thee, I dwell!" - -Another:-- - - "When the last trump doth sound, - No more shall I be bound - Within the earth; - My soul shall soar above, - To shout redeeming love, - Which gave me heavenly birth!" - -This I fear will be scarcely intelligible. The _last trump_ refers to -a statement in the _Sacred Writings_, where it is said that a great -Trumpet shall awake the dead, and so on. Probably, the remainder may be -guessed by attentive readers of these _Observations_. - -The next intimates that the couple had been quarrel-some, but had, at -last, silenced their bickerings in a common grave: - - "Here lies Tom Bobbin, - And his wife Mary-- - Cheek by jowl, - And never weary-- - No wonder they so well agree: - Tim wants no punch, - And Moll no tea!" - -These refer to occupations. By a cook:-- - -_To Memory of Mary Lettuce_:-- - - "If you want to please your pallet, - Cut down a lettuce to make a salad." - -By a sailor [ma-te-lo]:-- - - "Here lies Tom Bowline, - His timbers stove in-- - Will never put to sea ag'in!" - - "Below lies Jonathan Saul, - Spitalfields weaver-- - That's all!" - -Spitalfields is a famous place for silk-weaving [tni-se-ti]. - - * * * * * - -I need not make any criticism upon these things. They would be -impossible to our better culture and refinement. Our _Book of Rites_ -would not suffer such low conceits to see the light if, by any chance, -any one should indulge in them privately. - -It may be said in fairness that these are specimens of the _low_, and -with _these_ there is less indecency than formerly. There are, however, -abundant samples even among the Higher Castes, of things in really as -bad taste, though in neater language--quite as _offensive_, but to the -feelings of right reason rather than to those of literary delicacy. -They refer to the _canons_ of the Idolatry, and seem, to a stranger to -that Presumption, quite incredible. - -However, one must reflect upon the effect of superstition, long -ingrained, and "born and bred" till its _enormities_ are as familiar -as the most harmless images; and its blessings appropriated, and its -curses distributed, with an equal equanimity! - -I have not referred to the great Pageants when High-Castes are buried -who have been famous as Braves, either in distant forays with armed -bands upon the Heathen, or among _Christian_ tribes of the Main Land. -Or, perhaps, some high chief who has ordered the great _Fire-ships_ in -burning and plundering beyond the Seas. I have not referred to these, -because they _are_ merely shows, and do not in any sense apply any -especial characteristic. One thing I have remarked--there seems to -be no respect for the dead, they are immediately forgotten, and the -very _monuments_ ordered to be set up probably never appear; or after -so long a period, that a new generation wonders who can be meant by -the _figure_ which rises in some public place! And when these _are_ -once placed on their pedestals, neglect falls upon them in a mantle -of indescribable filth. Even _royalty_ cannot have the royal robes of -marble so much as washed by the common street hydrant [phi-pi]. - -It is impossible not to feel that the cold and coarse feelings of the -Barbarians are, in respect of the dead, rendered more repulsive by the -horrid features of the Idolatry. In this there is so much to brutalise -and render callous, that it is only as _it_ is disregarded, that the -natural human feelings come into play, and tenderness and delicacy find -expression. - - - - -CHAPTER VIII. - -OF ART, ARCHITECTURE, AND SOME WORDS ABOUT SCIENCE. [KRI-OTE]. - - -Until recently the Barbarians had no proper style of Architecture, -unless in Temples, Castles, and Ships. The dwellings, even in cities, -were as ugly and inconvenient as it is possible to conceive. - -When the great Roman civilisation disappeared, the barbarous tribes for -many ages so slowly improved, that the aspect of common life remained -savage. The Priests of the Superstition, however, saved some tincture -of Roman learning, and brought from Rome some of the older knowledge. -These, however, directed their minds to the erection of Temples, and -edifices designed for the objects of Priestcraft. - -Then arose those structures, truly wonderful, in stone, which exhibit -so clearly the character of the gloomy Superstition: at first like -those of Rome, but in time added to and changed, till at length the -vast Temples, truly gigantic, called _Gothic_, arose. - -These are like huge _phantasms_ of carved stone, rising into the sky. -Huge walls, buttresses, turrets, immense clusters of columns, vaulted -and lofty arches, long aisles, lighted by strangely-tinted windows, -carved masses of stone in prodigious strength, leaping, flying -upwards, upwards, in grand confusion, and yet upon a strange, wild -plan!--giving expression to an imagination only known to these dark and -strong Barbarians. Externally, on all sides these Temples are monstrous -idols in stone, stuck most curiously upon corners, high up in niches, -on turrets and battlemented [trit-ti-sy] walls, over the sculptured, -grand portals, everywhere--chiefly _diabolic_, exceeding all the dreams -of a mad and dreadful frenzy, yet borrowed from the Superstition and -illustrating it! Others surmounting these dreadful things, _angelic_ -and serene--as if, after all, the human instinct spurned all the low -and horrible intimations of things too foul for expression, and yet so -frightfully _attempted_, in ghastly and grinning stone! - -The Roman-Greek types knew nothing of such--how clear and beautiful -these stood out, cheerful and _clean_, in the pure sky! - -As art found this sort of expression in the structures devoted to the -Superstition, so in the buildings for the chiefs of tribes the same -spirit directed, though modified by the object. In these art found -pleasure, and the barbaric mind delight, to pile up lofty Castles -of huge stone--dark, menacing--where all was for strength and to -symbolise _Force_, and nothing for refinement, nor even comfort. These -great structures are now, for the most part, crumbling away; not -from change of barbaric spirit in the love of _Force_, but from the -uselessness of the Gothic forms in the presence of big cannons. The -Roman Architecture, somewhat altered, is generally revived in buildings -of importance. Yet the Priests build much as before--dropping off, -however, the more hideous of the grinning idols. In this unconsciously -giving a sign of the decay of the Idolatry itself. For when all its -_horrors_ shall have disappeared, the morality and the simple worship -of the Lord of Heaven may remain. The improving condition has improved -dwellings, particularly of the Higher Castes. The poor still grovel in -huts and hovels, often too offensive for the healthy growth of anything -but pigs. Among the Low-Castes, in great towns, the filth and stench -are quite insupportable. - -In ships the English Barbarians pride themselves to be foremost. Upon -this subject we may fairly give an opinion. There are others quite -equal, and those of the _Starry Flag_ often superior. - -At present the style is changing, and from wood are becoming iron, -with such massive sides of thick steel, that no shot fired from any -cannon shall be able to break through! So these English think to sail -with these huge iron machines into the waters of any people and force -submission. For the mighty cannon, shooting out vast fiery balls of -steel, are expected to knock to pieces any Castles and utterly burn and -destroy any city. And sheltered in these impregnable, swift, floating -fortresses of steel, these Barbarians expect absolutely to dominate -over all the Seas, and to sink everything which dares to oppose. This -supremacy is already vaunted; and all the taxes which can be got from -the people, from the tea and beer which they drink, from the tobacco -which they smoke, from the letters and papers which they write and use -in affairs, and from a share of their daily toil, are devoted (after -handing a certain portion to the Queen and the High-Castes for their -pleasures) to these big, floating machines of war, to the huge cannons, -and to arm and pay the sailors and soldiers, that this domination be -absolutely assured! Still, so far, none of these terrible vessels have -proved of any use, as they can neither float nor fight; or, if they -float, turn bottom upwards at a small breath of wind, and, if moved -to act in concert, are so unmanageable as to be only terrible to each -other! The sailors, therefore, dread them as unfit for the sea, and as -_Iron Coffins_ to poor Jack, who is forced to go into them! - -The introduction of _Steam_ has only rendered the Western Barbarians -more conceited and more miserable. On nothing do they pride themselves -so much as upon the tremendous _Force_, which they have acquired in the -various Arts, by the use of steam. They, in this, as in other similar -inventions, mistake the nature of the thing used and its effect. They -think themselves _wiser_ because they move faster--as if the hare be -necessarily wittier than the ox; and more civilised, because more -powerful--as if the rhinoceros were to be preferred to the horse. - -At this moment, the Barbarian tribes of the West are devoting all -their energies to this single notion of Supremacy. FORCE is absolutely -the most coveted thing--to be strong, the only desirable thing. And -the acme of that civilisation of which they boast, glitters only with -polished steel, towering high, bristling with terrible weapons of -destruction! - -There are canals not much used, and not commonly of good depth and -width. The High-roads are nearly as good, in some parts, as those in -our Flowery Land; but more frequently quite inferior, being either very -dusty or muddy. They have none of the conveniences for the shelter or -rest of travellers, provided everywhere by our Illustrious; nor are -the signal towers and fine shade trees, which give such beauty to our -roads, to be seen, excepting occasionally, and quite by chance, the -latter. - -The Bridges are insignificant, as a rule, owing to the littleness of -the rivers; but they are handsome and strong, built of stone, in the -Roman style. They span the rivers, the canals, and form _viaducts_ -[pa-se-gyt] for roads of _Iron_. Upon these roads, passing sometimes -over the dwellings and streets of towns, move rapidly the long chain -of carriages, drawn by steam-engines, conveying many people and much -merchandise. These iron roads are numerous, and the works and buildings -connected with them very great and costly. The Barbarians greatly vaunt -the usefulness of these roads; but the rightfulness of their opinion -is by no means apparent. They break up the quiet and the accustomed -industries of the people; excite agitations, produce restlessness and -expense, accumulate too many _here_, and depopulate and render meagre -_there_. They crowd the cities with the poor, and leave the rural -districts empty; the towns are overburdened and the fields untilled. -They foster the extravagances of the rich and add nothing to the -comfort of the common people. It is said that in the saving of time -is a saving of money. But it is to be considered that this ease and -rapidity of movement is not always usefully directed. It may be, and -it is, largely used only to waste and dissipate money and time. It is -said to save material measured in relation to effect. _This_ is not -clear; for, although a _ton_ be moved far quicker to a given point, -who shall say that the ton moved by usual means would not, all things -estimated, be as economically moved, and with as good result to the -common weal? - -The real question is not considered, which is--Have Iron-roads added to -the useful means of the people? Consider the cost, and say whether such -vast expense in other mode or modes of outlay would not have produced -means more beneficial. - -How much more numerous and better roads, vehicles, buildings for -the poor, improved culture, tools, larger areas of recovered lands, -new fertilisers, new and numerous schools--innumerable details of -improvement--had the intellect, time and money directed to these -roads been directed to the many needs of a people! The good, then, is -rather the good which activity of brain and outlay of money naturally -effect--possibly that activity and expense have not been most usefully -employed in Iron-roads--indeed, very probably _not_ to the good effect -of a more naturally ordered expenditure. But the English, seeing the -_effect_ of a prodigious activity and employment of money spread -over many years, place it to the credit of a _thing_--STEAM; never -considering at all whether the thing has been necessarily the cause, -or only the accident. To what effect, during the same time, might that -same energy and money have been applied! The new power stimulated -energy, and possibly misled it. It may be said that steam did its -service by giving this stimulus. Probably not so. The question is, -Has Steam after all _misled_--fallen short, in fact, of those effects -which the usual and less novel forces would have produced? This is an -unanswered question. - -In the industrial arts the English are not remarkable. They are good in -fire-arms and curious in weapons, as may be expected. They are expert -in making barrels and vessels to hold liquors from wood; _need_, which -they call the mother of invention, made this art a necessity; such is -the prodigious quantity of _beer_ which they consume. In dress-fabrics, -in tools, in furniture, in metals, they show no more skill than our -artisans, and in many articles not so much. We have arts, useful and -beautiful, unknown to the Barbarians; they have things of mere show and -luxury for which we have no use. In what is called _Fine Art_--that is -Painting and Sculpture, particularly--we have but little to compare. By -_Fine Art_ is meant what is impossible to us; it is for the most part -intolerable to us. - -Think of the Illustrious of our Flowery Kingdom crowding into Halls, -glittering with gilt and showy colours, to see there, arranged upon the -walls and standing upon marble tables, great pictures of women and of -men, often naked or nearly naked--wholly nude figures, mostly of women, -in all attitudes, carved from marble, or made of a fine baked clay! -Not only so; but the illustrious mothers, wives, daughters, and female -friends, accompanying the men to the spectacle! The young man and the -young woman together gazing upon the nude and flesh-tinted voluptuous -female, glowing in the picture! No; we give no such encouragement -to fine Art! Yet our painters compare favourably with those of the -Barbarians, in such proper use of the Art as is allowed by us. - -For the same reason, as Sculpture with us is only permitted where -useful or innocent, it does not reach after such effects as with the -Barbarians; where a naked figure of a young woman, done in marble to -the luxurious taste of a wealthy High-Caste, will command a great sum. -None the less, our Artists can execute with fidelity, as our _Ancestral -Halls_ will show. - -Copying from the ancient Romans, in their most wanton and luxurious -period, the kind of painting and sculpture referred to is most highly -esteemed by the Christ-god worshippers! Many of the Roman works have -been discovered, and serve as models; thus the _ancients_ are imitated -in their vicious taste, though condemned as very children of the devil! - -With the decay of the darker terrors of the Superstition, the mind, -rebounding from _asceticism_, swung to the other extreme. A rational -morality and worship would have preserved a due medium. But with -ancient letters revived a love for ancient art; and the indecencies -from that source were condoned to the excellency of the work--or -pretended to be. The Priests took no care to repress this outburst of -voluptuousness; in truth, moulded its nude forms to the embellishment -of Temples; and, holding the warm fancies of its devotees, strengthened -their influence by a new device. This zeal for the voluptuous in Art -and reproduction of Roman types, began by the Roman Pope, spread -everywhere. Thus the _Superstition_ itself sanctions this taste, which -to us appears so unseemly and immoral. - -In Parks and Gardens the English Barbarians are not surpassed. We -have no equals in horticulture; but in gardens the English are fine -artists, and in parks have caught the true _instinct_ of Nature. When -in these, I have felt conscious of a fine civilisation. The lovely -parterres of blooming shrubs; the grand vases, rich in brilliant -colours of delightful flowers; roses, festooned, trailed in arches over -smooth walks; green spaces, where the sunlight lay warm and cheerful; -noble avenues of lofty trees; sweet arbours, embowered in blossoms -and verdant vines; shady walks, meandering among the trees; groves -of evergreens, musical with cascades, gleaming in marble basins; and -fountains, ornamented and sculptured in shining stone. Little lakes, -where the breezes awoke the sleepy waves and chased them to the shore, -and where the aquatic birds of many forms delighted to sport! The whole -place eloquent and still in beauty! _Here_, no force, nor barbaric -rudeness, nor worship of brutal strength, nor of hideous forms, nor of -lighted altars! _Here_, the English Barbarian was a civilised man, and -here I could love him! - -Ah, when shall he, so strong, see his _true_ strength, and know how -to use it! Arm no more--teach the other Barbarians the proper use -of Force! Dreaming no harm to others, fearing no harm to himself, -and using the revenues of his great tribe to render it invincible in -virtue--how then invincible in all! - -One day one of the High-Caste took me under his Illustrious protection, -and conveyed me to his grand House, built of hewn stone in the ancient -Roman method. It stood among fine trees, a long and glistening -_façade_ [phr-not] of white and ornamental marble. He presented me -to his illustrious wife, who graciously saved me from the too great -embarrassment of her presence; for, as I shall hereafter explain, -the custom of the Barbarians in this respect shocks all our notions. -Hanging upon the gilded walls were the costly works of painters--among -them naked women, coloured and tinted, in most voluptuous forms, -smiling down upon us--upon sculptured pedestals, stood white statues, -in rich marbles, of exquisite maidens, nude, and attractive in every -graceful attitude and personal charm! All this was surprising, if not -pleasing--but when this Lord [Tchou] took me into the gardens and Park, -there, indeed, all was calm--the agitation of my spirit subsided! - -Walking with him, he took me by the arm, and said, "Ah, my dear -_Chin-le_, how little we know of each other; you do not understand -_how_ many things can be with us, nor can we understand many of your -customs; but _here_ we are not unlike--in _this_ art we meet on common -ground." I expressed my grateful sense of his goodness, assented to his -happy reference, and then ventured to observe, "Your illustrious treats -me like a relation--a brother." "In what respect--I do not know." "Ah, -you presented me to the exalted, the _lady_ [da-mtsi]--with us that -is to say, _this is a son, or a brother_." He smiled. "Well, perhaps -you are right. I rather think you are, in respect of women, though -her Ladyship would not assent." I delicately hinted my embarrassment. -"The pictures, the ----." He laughed good-humouredly, and replied, -"Doubtless to eyes unused, such things look dazzling, and so on, but -it is really only a matter of habit." But then, I suggested, "Is not -Art misdirected when so employed." "Well, possibly; but an elegant -thing, a beautiful thing--why not give an expression to that beauty -which is the most interesting, the most charming?" "Does not _that_ -imply a purity above experience and above nature?" "I see; you lead -into an ethical maze--look there?" I followed his hand, and the noble -Park extended on all sides; yet, I said to myself, in our Flowery -Kingdom, if a point be _doubtful_ in morals we lean against the doubt. -But is there any doubt as to these _nudities_? However, turning with -admiration to the well-trained flowers, the spreading lawns of soft -verdure, the beautiful vases of brilliant shrubs, the fine trees, with -here and there a modest statue, or a marble fountain, I exclaimed, "How -perfectly satisfactory and pleasing are these effects of an elevated -Art, where nothing is suggested but what calms, cheers, refines, and -makes generous!" - -"Ah-Chin, my dear fellow, your enthusiasm is admirable; but we need -more than the serene, the cheerful, and the generous!" As he said this -he smiled at my look of bewilderment--for I was puzzled. Since then -I have understood better. Art among the Barbarians must be suited to -the restless eagerness of their nature, which demands excitement. And -the passions which ought to be severely repressed, Art, in a hundred -ways, finds itself best rewarded to covertly gratify. Thus, all the -strong emotions are most coveted, either as shown on the canvas or in -the marble. Male figures, nude, writhing, wrestling, and in attitudes -of force, or expressing hate, or pain, or fierce contention, or, -if in repose, lapsing into the languor of desire. Female figures, -for the most part, so managed as to stimulate those feelings, or to -suggest those incidents which a wise man likes to ignore; or in such -methods as to suggest emotions of shame, of terror, of suffering, or -of crime--often debasing or evil in tendency, and rarely to any good -purpose. Pictures of bloody fights, of burning cities, of great ships -sinking, or _blowing up_ with all on board; of wretches tearing or -cutting at each other, or struggling in blood and fury amid the waves. -Statues distorted by agony, or paralysed by terror--in such, Barbarian -Art greatly delights. In this, as in the sculpture of the Temples, -showing, in another form, its fierceness and love of strong excitement. - -In the cities, there are occasionally statues to men who have been -famous; and, in some of the great Temples, Sculptures of High-Castes -are sometimes set up. They are, as a rule, strange exhibitions. Many -of the great pieces consist of a crowd of figures in marble--an -astonishing jumble. There are figures blowing great horns; other -impossible ones representing huge human birds hovering about; chiefly, -however, naked women, with wings awkwardly fastened behind the -shoulders, transporting the dead; and others (again females) with -rings of leaves held in their hands over the head of the dead or dying -man! All this is done, or attempted to be done, in marble; and involved -in it will be a great ship burning, or great guns being fired, and men -and women being killed by hundreds; or other dreadful scenes wherein -the great man took fearful part! Memorials or huge paintings, in honour -of persons famous in fight and plunder, are thus exhibited in the -Temples and public Halls. They are, in general, very astonishing! - -In the street corners are sometimes placed, on pedestals of huge -stone, carved effigies of a King, or of a Queen, or of some High-Caste -man. Of some Brave, who has cut off more heads than usual, or who -has seized more plunder, or carried fire and sword over the lands of -distant tribes. He is sometimes on horse-back; sometimes naked, with -shield and sword, and very terrible; sometimes so far aloft, on top -of a high stone column, that nothing can be descried but a _cocked -hat_ and a pigmy figure under it. Rarely there may be a statue to some -High-Caste, who has been distinguished for wringing more taxes from the -common people, and, by this means, keeping large armed bands at work -abroad--to the glory of the English name! more rarely a statue to the -memory of any one renowned for a life useful to mankind. - -As works of Art, these things are not to be criticised. They are works -of _money_--that is, paid for by weight; merely meant to compliment a -_party_ or faction in the State, and not to honour, particularly, the -subject of the Work, or to give a noble expression of human genius or -skill. No purpose, perhaps, in the sordid workman other than to pocket -the large sum for the big show! Nothing wherein a grand imagination, -inspired by a fine enthusiasm and full of a noble conception, glows and -breathes in the stone, and makes it imperishable! - -Whether an unconscious _disgust_ leave these public statues and -monuments alone in their ugliness, I know not; but they are totally -neglected, begrimed, covered with filth--often made the roosting-places -of the unwashed street _Arabs_ (beggar boys) and _loafers_ [na-sthi]. -Even the statues of living Sovereigns are so totally forgotten and -deserted, that the nose of _Majesty_ may be a small pyramid of dirt, -and the ermine robes more defiled and foul than the rags of the street -mendicant! - -The Western Barbarians are very fond of _Science_ [kno-tu-ze]--(this is -the nearest word in our language, though quite defective)--and consider -themselves in _this_ to be far superior to the ancients and to all the -peoples beyond the great Seas. I have never been able to comprehend, -nor do I think the Barbarians themselves comprehend very accurately, -the meaning of the word. - -They will say of a man who is almost a fool, "Ah! but he is very -scientific." Of another, constantly blundering, and who has been famous -for prodigies of mistake, "His science is astonishing." A builder of -a great ship, or of a great bridge, sees his ship upset or his bridge -fall down; none the less, he demonstrates to his admiring countrymen -that, upon _scientific_ principles, the ship should have stood upright -and the bridge been as stable as rock! - -A doctor kills his patient [vi-zton] scientifically; a dentist cracks -the jaw in extracting a tooth; a surgeon breaks the leg which he -cannot set: _Science_ is satisfied--"all was scientifically done!" A -man spends his life in looking at the stars; he is a man of wonderful -science. Another keeps a List of fair and rainy days during twelve -moons; his scientific attainments are respected and his _observations_ -recorded, as if the fate of the harvests were involved. - -You will hear of a man of marvellous science, before whom ordinary -scientific men stand uncovered in silence; he has discovered a new kind -of _tadpole_, and added another to the already interminable _terms_ of -natural Science. - -I have heard one of these learned _professors_ [pho-phe-sti] say -wisely, "He is a benefactor of the race who makes two blades of grass -to grow where one grew before;" "but," he added, "he is a greater who -teaches mankind how to do this." In this way, wishing to show that an -_idiot_ might chance to find a way to double his growth of grass, but -would be incapable of discovering the _cause_; so that, probably, the -accident would die with the finder. A wise man would, at once, look for -the reason, and finding _that_, be able to secure the benefit for all -time. This knowledge of cause is the kind called _Science_. - -The explanation is familiar to us. In our Flowery Kingdom, the master -teaches the rules, and the artificer puts them in practice. We call -him an Artisan who has knowledge of an Art: we call him who knows -how things ought to be done, and who examines into things so as to -comprehend the best modes of doing, simply a teacher, or master. We do -not see that his knowledge, without actual performance, makes him a -great man--a man of Science (as the Barbarians have it). Indeed, if a -man do a thing merely mechanically, as a horse turns a mill, no doubt -he is an ignorant artisan. Still, this stupidity does not exalt, in -any degree, the nature of the knowledge of a brighter man: this one is -only an intelligent artisan. On the whole, then, it seemed to me that -the Barbarians, for the most part very ignorant, were easily imposed -upon by those who, having leisure, mastered the multiform _terms_ (or -some of them) used by the teachers of Natural History in its various -departments. These, too, idle and with some ambition to be known, -easily fancied that the dry knowledge of words _was_ knowledge; and -discovering with surprise at first, but soon with great complacency, -how very little one need to know to be ranked with men of _Science_, -at length prided themselves upon the very trivialities which otherwise -would have been unvalued. In fact, finally imposed upon themselves as -they imposed upon others, and really believed those trifles _to be_ -important, because confined to those who paraded them as Scientific. -These busy, idle triflers in words become _the men of Science_. - -This is very laughable, and shows how mankind, everywhere, constantly -repeat the same follies. In our Illustrious annals men like these -have appeared and disappeared; founded schools, been admired, had -disciples, then passed into oblivion; their works, often voluminous, -never met with; or occasionally dug out of mouldy bins and reproduced -in some parts to show up the pretensions of a _new_ charlatan--to show -how much better the same things were explained, or the same terms used -by an old and forgotten author, 5,000 moons ago! - -These men, as with us, constantly overrate the value of their -labours; the world really can get on without them. Getting together -in _Congresses_ [Bed-la-mi], they pay (or affect) great respect to -each other, and put on an _air_ of abstraction; they are supposed to -be pondering upon the care of men and things, and feel the weight of -responsibility. Other men may be trivial; but to those upon whom rests -the due ordering of Nature, Care should be a genius and Dignity a -presence. - -In these Meetings, nothing is worthy of debate unless it be -_Scientific_. A plain paper, directed to a simple, useful object, -and stating in ordinary and intelligible language the rules useful -to the end, is not satisfactory. There should be something novel and -obscure, or it is unlikely to come within the desired category. In -truth, high and mighty _principles_ on which man and the gods exist and -move and flourish, or upon a disregard of which decay and dissolution -follow--these are alone the proper objects of philosophers and men of -Science; and involved in the profound investigation of _principles_, -the Congress disappears from the common eye, and is lost even to -itself! - -On the whole, the value of these scientific men to the world did not -seem to me to be considerable. I mean as _scientific men_--without -any of the pretension or cant [Bo-zhe] of their class, individuals -may be useful, and would be more useful without the false glamour of -class-vanity. A man of brain and who really thinks and examines, if he -have anything to say will say it, and it will be judged by its merit. -But when men having _time_ and not knowing what to do with themselves, -and having some knowledge of words and but _little brains_, see an -_opening for imbecility_, and are received and praised and dubbed -_Scientific_, because they devote time and waste a large quantity of -paper to give the world _their thoughts_--it is doubtful whether the -more harm or the more good be done. To be sure, the idle and empty -man may be rendered supremely happy in his vanity, and may have been -saved from some personal degradation or vicious inclination--but the -world could have been well spared his _Catalogue of the Parasites_ on -the Lobster, or his _Notes on the Habits of the Barn Swallow_, or his -_Suggestions_ as to the proper use of smoke, or his _Hints_ upon the -hybernation of Eels. No great harm is done, for nobody reads these -things but the men of Science, who are obliged to keep up to the work -of busy idleness, in reading for debate with each other and at the -_Congress_. - -This body professes to teach the proper rules for physical improvement, -and its members are natural philosophers. They do not, however, confine -themselves to the investigation of natural phenomena--they range over -the whole broad field of speculation as well, demanding to know the -cause of all things, and the very essence, object, and end. Those who -take upon themselves this wider inquiry, assume a dignity far above the -mere _Scientists_--these deal with mere visible _forms_; but those with -the _laws_ which underlie the forms, and with the source of Law, its -origin, its object, and its end! These are PHILOSOPHERS! and when a man -is a man of Science _and_ a philosopher, then no more is possible to -human exaltation! - -I have sufficiently referred to the _works_ of these in another place. -They cannot be wholly useless, if there really be a _brain_, honest -and strong, at work. For to such patiently, humbly, earnestly, full -of grateful recognition and conscious of the limitations of knowledge -and of inquiry; seeking and looking out, with sad eyes, upon the vast -world; to such, some new evidence of the grand order, some new and -brilliant ray of divine illumination may come--_not_ to show _cause_ -nor purpose, but to delight and tranquillise, to give new assurance of -the Beneficent and Infinite Wisdom! - -The English Barbarians have true men of Science. They are those to -whom the people are indebted for nearly all of the useful discoveries -and inventions. Men, who, engaged in some pursuit, apply a patient -investigation and thoughtful experiments to see if they cannot -_improve_ the existing _means to ends_. In these investigations, they -discover a new source or a new _way_ of power; and, in the experiments, -new applications and uses of it. When these men fall into the hands -of the _Scientists_ and Philosophers, and, leaving their work-shops, -_shine with the gods_, at the Congresses--they usually end in that -_glamour_--their light is no longer an illumination! - -Of the musical Art, some things may be said. There is a wonderful -variety of instruments--not many at all like ours. - -Some of the stringed are similar to our _Che_. There is one, so -enormous a structure, as to equal a house in size. It is made by a -wonderful combination of hollow, metal pipes, ranging in size from a -flute to a big cannon; and in height from a span to the lower mast of a -ship. Its sounds are many, single in melody, or astonishing in a wild, -clanging harmony (the Barbarians think); but to me, discord. All the -combined noises are terrific; and surpass what the effect would be of -our _Che_, _Yuhnien_, and _Pieu-king_ all sounding at once! - -In Singing, the men often roar like bulls, and the women scream, making -hideous contortions. A handsome woman does not like to sing. - -There is a Theatre--play--where all the parts, men and women, are sung. -The passions of love, hate, jealousy, and so on, are sung and screamed -at each other by the players in the most absurd manner. The woman will -sing and shriek out the most astonishing _gymnasts_ of voice, the -man shouting and bellowing back, and then both together bellow and -scream; the woman, at last, falls into the arms of the man, or the man -throws himself in a passion at the feet of the woman--both singing and -screaming all the while--and the curtain drops! Then arise the noisy -plaudits of the spectators--demanding a repetition! - -The barbaric music is, for the most part, like themselves, rude and -noisy. There are some exceptions--and in simple melody often sweet and -tender. The _flute_ and the _horn_ are pleasing--the former is much -like our _Cheng_. - -Occasionally, one or two thousand singers, and as many performers on -instruments come together, and give a grand _Musical Treat_. Judge what -this must be, when you add to this vast combination also the prodigious -_House of Noise_ (called Organ)! - -Oratory is an Art much admired among the Western tribes, and the -English think themselves to be prëeminent. I can hardly judge; one -needs to be a perfect master of a tongue to follow a speaker as he -ought to be followed. Barbarous races commonly produce effective -Orators; the imagination is vivid, the passions strong, and there is -enough culture to make the forms of speech at least tolerable. - -In the Law-making _Houses_ speeches (orations) are often delivered. -For the most part dull in manner, insignificant in thought, poor in -illustration, very ineffective. The members go to sleep, or withdraw, -or rudely interrupt--sometimes _coughing_ down the speaker. Very rarely -are to be seen any flashes of eloquence, to be felt any thrill of its -power. Unfortunately the same conceit, here as elsewhere, leads many to -believe themselves to be Orators to whom the ability to speak properly -is denied by nature. Yet these insist upon "airing their eloquence" -(as it is styled) on every occasion possible. Generally these men have -some subject, nick-named by the other members as a Hobby, which must -be spoken to whether the House will hear or not. Then occurs one -of those scenes so characteristic. The Hobby-man rises and tries to -speak. He waxes eloquent (at least, he intends to be) on his favourite -topic--perhaps the Pope at Rome; or the _rights of women_; or the -_purification_ of mud-streams; or the poor man's _beer_; no matter -what, when the other members determined to drown the speaker, break -through all the rules of the House, the orders of the Head officer, -and more, all the ordinary decencies, and _caterwaul_, and _cough_ and -_howl_, till, from mere impossibility of hearing his own voice, the -poor, _squelched_ orator sinks into his seat. - -Now, the House prides itself upon the _liberty_ of speech and of -debate; it is _one_ of the palladia of English Freedom; and this is -a forcible illustration _of the liberty_. Anything obnoxious to the -majority, or even to a noisy minority, may be silenced--such is the -freedom of debate! - -The English Barbarians especially boast that the Great Council -(Law-Houses) is not only the foremost of all national councils, whether -ancient or modern, in character and in wisdom, but also in dignity, and -the extreme care with which is guarded that most inestimable of all -_Institutions_, the Sacred _liberty of Speech_! - -There is a kind of oratory, sometimes contemptuously called -Pulpit-oratory by the English, which may be referred to, because it -forms a considerable part of the literary entertainment. Once a week, -on the _Holy_ day, ten thousand speeches or more are uttered by the -Bonzes from a high place (called _Pulpit_) within the Temples. From -the place of delivery the name mentioned is given to this kind of -speech-making. The speech is known by one name--_Sermon_. These sermons -form a part of the _rites_ in the Temples, and are therefore numberless -and never ceasing. As ought to be expected, they are as dull as such -a formal thing must be. Some Bonze, new to his office, may attempt to -give a little life to the performance. But the High-Caste do not like -to be disturbed by any novelties; they prefer comfortably to sleep in -the soft seats with high-backed supports, where their fathers have -slept, Holy-day after Holy-day, for generations before them. They will -not have the Bonze, therefore, thunder the terrors of Jah in _their_ -ears, nor affright _their_ wives and children by painting Hell and -the Devil. Eloquence, therefore, in the Temples, if it exist, must be -content to glide softly over "green pastures," murmuring drowsily with -"meandering streams." - -The _lower-sects_ are not so disposed to neglect their duty. With these -the Bonze is expected to be "instant, in season and out of season," in -the work of Jah. His _terrors_ and the awful Hell; the wiles of Satan; -the agony of the damned; the danger of neglecting repentance; the need -of Salvation; the glorious Gospel; the blessedness of the redeemed; the -worthlessness of good works; the absolute loss, here and hereafter, -_of failing to Believe_; all these _canons_ are vomited forth from the -pulpit with an energy, and, sometimes, when directed to _unbelievers_, -with a vindictive ferocity, startling and overpowering. The hearers do -not sleep; even the boldest tremble, and the timid and weak sometimes -go into convulsions of fear. - -There are itinerant Orators, who go about the country making speeches -(and trying to make money) upon all sorts of subjects. They are -rarely effective, though occasionally, when they happen to seize -upon a popular fancy, or to stir up some popular feeling, they gain -a certain attention from the Lower-Castes. Whenever effective, it -is by blending some of the strong points of the Idolatry with the -prevailing agitation. If there be some matter concerning which the -populace presume to have any opinion, then the itinerant speaker has -his chance; and he is doubly influential if he mix in his discourse -a good proportion of matter taken from the _Sacred Writings_ and -the _Canons_--this he distributes, to damn opposers and to reward -adherents, with a combined Priestly and Lay vivacity and force! - -We have, and have always had, ample specimens of these self-elected -teachers and speakers; and they receive with us, in general, about the -same neglectful consideration accorded to them by the Barbarians. - -On a review, it must be admitted that the Western tribes are ingenious -in domestic arts, and not wanting in invention. In the fine Arts they -are sometimes effective, though immoral--merely imitating the ancient -Roman-Greeks, whom they call _Masters_. Their architecture, when -worth attention, is Roman. But they have produced one novelty, _the -Gothic_--a wonderful outgrowth of the Barbaric mind, formed by its -great Superstition. In painting, when confined to natural scenery and -objects, they are sometimes very pleasing and correct. But in this -department, where they are not immoral, they are often repulsive, -seeking for startling effects, caught from the strongest passions. -True Art elevates, refines, and pleases. It never lends itself to -_deformity_, to the bad passions, to baseness. And it cannot sully -_itself_ by tampering with impure things. It recognises the twofold -nature of man, and addresses itself to his _moral instinct_ and love of -divine beauty. - - - - -CHAPTER IX. - -OF AMUSEMENTS, GAMES, AND SPECTACLES. - - -When the lowest-caste takes a _holiday_, decent people keep away from -the place of resort, as they would from pestilence. The coarseness, -indecency, and uncleanliness are too revolting. Not that they really -differ in the ways of enjoying themselves; but from their personal -brutishness. - -The remarks following refer to those above them, and to the great body -of the _people_, when at spectacles and public resorts. - -To me, unaccustomed to it, the presence of women everywhere perplexed -and surprised. In days of sports, eating, drinking beer, gin, and -other drinks, romping of the sexes, and an incessant restlessness, are -very noticeable. In the open grounds, all kinds of sports and games -are going on; women and men dance, whirl about upon seats, rush after -and chase each other, swing in swings, all in a wild revelry! There -will be games where the woman is now pursued, and now the man; and now -shouting, screaming, giggling, struggling and kissing, men and women -rush after each other, catch each other; and then, reforming in ranks, -go through the same wild pranks again. - -The chief out-door sports are horse-racing, boat-racing, hunting upon -horseback, bats and balls, foot-races, and the like. In-door: the -theatres, the dancing-halls, the circus, and a great variety of shows -and spectacles. Women attend upon all, and take a part in all--or -nearly all. In the theatre, the circus, the dances, and many other -places and things, they take the most conspicuous parts. - -Horse-racing is esteemed as the greatest of all spectacles; and -ranks as worthy of a national support. The Highest-Castes--even the -Sovereign--attend. The Law-making Houses, the Great Officers of -Administration, and the High-Bonzes, leave the duties of their exalted -rank, and postpone the making and ordering of the Laws, to attend the -_Races_. The Illustrious wives, daughters, and female relatives--even -royalty--hasten to them, and esteem them as the best of all sports. - -Every Caste--thieves, beggars, jugglers, the very _scum_ of the -cities; _loafers_, vagrants--rich, poor; men, women, children--every -description of person, rush or crawl to the _Races_. Every sort of -vehicle, every mode of conveyance is used: on horseback, on foot; -in any way, the enormous multitudes crowd to the _Races_--it is the -English Saturnalia (as an ancient Roman festival, noted for its -licentiousness, was called)--I have heard the word _punned_ [jo-akd] -_Satan-ail'ye_, by jesters--meaning the _Devil is in it_. Not a bad -notion, having reference to the evil effects of the sport. - -On both sides of the space where the horses are to run, immense -numbers of carriages of all descriptions, booths, stands and seats, -are arranged, where the vast crowds stand, or sit, pushing, elbowing; -whilst the horses are _trotted_ out, and the _race_ is duly prepared. -At length, a great many horses, ridden by little men, looking like -Apes, rush off at a signal; spurred, whipped, urged by the riders into -madness, with eyes bloodshot, and nostrils distended, and every cord -and muscle starting out and straining--whilst the multitudes of men and -women stand up, shouting, leaping, screaming with excitement--sweep -like a whirlwind along the course, and pass the goal! And thousands -of gold are lost and won! By as little as a head, or a neck, one of -the horses is declared to be winner! The name of the horse is sent -all over the Barbarian world, and the _event_ is watched for by -millions--because bets are made, not only upon the ground, but in every -part. - -I can hardly explain to the people of our Central Kingdom, the -excitement and the confusion of this scene. The most illustrious men -and women are present; the great Bonzes are there--all classes, the -lowest and highest, jumbled together, if not in contact, all carried -away by the same wild passion. About the splendid equipages of the -rich, mere human vermin crawl and fight for the crumbs and bones which -fall, or are thrown from the feasting women and men, carousing in the -carriages. In these, beautiful women laugh and bet with the men, drink -the wines, and exchange a hundred smiles and jokes. Betting books are -opened, and the women take bets and plunge into the vortex of the -phrensy. The race is over, and thousands are impoverished, many utterly -ruined. - -With us the Theatre is merely a public, out-door spectacle, of no -importance, amusing the ordinary crowd, and free from immorality. Women -take no part in the representations--boys, dressed as females, playing -for women. But with the Barbarians the Theatre is an organisation of -government, and receives the highest support. Women act, and are more -popular with the spectators than the men. - -The first in estimation is the _Opera_. In this representation, as I -have said in another place, the action goes on, all in _Singing_. To -me nothing could be more ludicrous, more in defiance of all reason and -nature. The most terrible emotions--fear, hate, envy, as well as the -tender; love, affection, friendship--all sung, and not merely sung, but -bellowed, screamed, shrieked, in every contortion of throat and mouth! - -In the Tragic performance the fierceness of the Barbarians delights -in dreadful murders, plots, assassinations; in things which tear and -lacerate human feelings, and bring despair and death! - -The Comic is as coarse in loose _buffoonery_ [Kro-sen-to-se] as the -tragic is for an extreme of agony, based upon crime and baseness. - -But the most astonishing of all the representations upon the Stage -is the _Ballet_. I should not dare nor desire to refer to this, were -it not to illustrate a point in the Barbarian character, only too -prominent; and to give further cause to the people of our _Flowery -Land_ to be thankful to the Sovereign Lord, that He has not permitted -such mark of degeneracy to stain us. - -The Ballet is supervised by a very High-Caste Lord. It is composed of -a band of young women, selected for beauty of form and of limb. They -appear in public nearly naked, or so clothed in tightest hose [ki-i-e] -and draped in thinnest diaphanous fabric, that what is concealed is -half disclosed and more piquant than if left uncovered. Troops of -these appear--dazzling in white or pink--upon the stage-floor. Before -they show themselves to the public, however, they parade, one by one -(as I was truly informed), before the High-Caste Supervisor of the -Ballet, who, with his assistants, duly examines the legs, arms, busts, -and drapery, to see if all be in due order. The drapery is carefully -measured to see if it be of the required length, and, if too short, -must be extended to the knees. Not to cover anything, but to satisfy -a pretence. For these transparent fabrics, aside from _that_ quality, -are so contrived that they float off from the body and limbs with -every movement--and the motions studied are those which produce this -effect--twirling around rapidly being a chief feat. When the High-Caste -is satisfied that there be nothing to offend the most delicate, and -that all the demands of a pure _Christ-god_ morality are satisfied, he -sends the young girls to the stage, and they appear in the _Ballet_. - -This is a dance--why should I say more. But consider this dance is -before the highest and best--in an immense and brilliantly lighted, -lofty house. There are vast crowds, seated upon a level with, or just -below the stage--in rows, one row above another, forming a grand -half-circle, from the floor to the dome; so high, that the faces -cannot be distinguished. Then the rich and glittering decorations; the -paintings, the sculptures, the music! - -The music of innumerable instruments strikes up. In come the troops -of half-naked girls; their busts, their legs exposed. In they come, -leaping, dancing, twirling, whirling, flying! They twirl around on -the toes like tops. They spin on a single toe, sticking out the other -leg--and, in this attitude, revolve about! They retreat, advance, -stoop, go backward, forward; twisting, twirling, throwing themselves, -their arms, and particularly their legs, into all possible positions; -whirling about on one leg and extending the other, being the most -admired feat! This is (very faint) the _Ballet_! - -Mothers, wives, husbands, daughters, sons, lovers, maidens, look upon -this spectacle--and pray for the benighted Heathen! - -Englishmen often remarked to me, jocosely, "Ah-Chin--no like the -Ballet--why, the Theatre nowadays _stands_ on Legs!" - -It is a fact that, in those times which the Barbarians call _dark_, -when ignorance and brutality marked the whole aspect of common life, -the _instinct_ of decency prevented women from appearing on the Stage -at all. It is quite a modern invention. - -The Circus is another favourite show. In this, women appear, ride -the horses, fly in the air, walk upon ropes tightly drawn above the -spectators, and form a main feature. They make the same study of -exposing themselves, and are undressed like the women in the _Ballet_. -They give to the performance the same kind of stimulus, to which is -added the further excitement of danger. For in leaping, flying through -the air, vaulting, and walking upon the tight-rope high above the -spectators; the probability of a broken back, or neck, gives a new -sensation. - -In the warm weather, the English Barbarians find great amusement in -crowding to the Sea. Here, little houses placed on wheels are trundled -into the waves. From these, women, men, and children wade, and plash -and dive into the water. The women, and even children, often swim -very well--the men nearly all. The two sexes bathe quite near, or -together, in full sight of the people on the shore. Here, on the -sands, thousands are walking, sitting, and lounging about, amusing -themselves in the idlest sports. The men in the water are, with the -exception of a mere loin-cloth, naked. The women, though tolerably -covered, yet so carelessly that, with the motions of the bath and -waves, they are sufficiently exposed! In these sea-bathing places you -will see Barbarian life in all its rudeness, and love of boisterous -fun and frolic. The men, and women, and children, abandon themselves -to eating, drinking, bathing in the sea-water; to sports and games; to -dancing, sight-seeing, and _match-making_. The last is the pursuit of -husband-catching, which the free-and-easy life at the sea-side greatly -facilitates. - -Boat-races--sailing boats, and boats rowed or paddled--take place -at these sea-side places, and are greatly admired. They are -unobjectionable, and natural to a maritime tribe. - -A strange feature is to see women go fearlessly into boats, and, -hustled with the men, enjoy the excitement of the wind and wave, -to witness these races, or merely for the frolic--but women are -everywhere! - -The Cattle Shows are characteristic. Here, fat cattle, sheep, fat -swine, fine horses, poultry, tools used in tillage, fruit and -vegetables, are shown; and the best receive prizes. Only a few of the -High-Castes attend these, and then merely as a form. The real support -comes from the farmers; and from the _Lower-Castes_. These crowd to -the show, paying at the doors, merely for frolic and fun. Open to late -hours at night, with music, lights, and places for eating and drinking, -the mixed crowd of men and women delight in the hustling, crowding. The -usual beer and other drinks are ready; the usual giggling of women, -surging, and elbowing, and pushing about! One wonders much, whether the -fat animals are not more respectable than the animals which crowd about -them! But I can hardly fairly judge of the real _character_ of the -crowds, for they are too novel and too offensive to the habits of our -Flowery Land. It is certain, however, that the Barbaric element always -perverts the most useful things; and a Cattle Show must be debased and -turned aside from its proper objects. What have the women and men, who -push and surge about the brutes, of interest in the thing? Nothing. -They may know and care for sheep, when _roasted_, or for fat swine, -when in the shape of a _rasher_ [fri-ie-tz]. - -The most curious, and, perhaps, most important of out-door scenes is -the _Hustings_. When there is a vacant place in the Lower-Law-House (of -the great Council), the Sovereign commands a new member to be chosen -by those who have the right, in the town entitled to send. A sort of -stage is put up in the market-place, and here those meet who are to -be _hustled_ for. Hustings comes from this word, and means _to shake -together in confusion_. There are some who wish to send A., others -who wish to send B. Accordingly, these are seized by their struggling -supporters; each side endeavouring to put upon the stage _its_ man, -and each trying to put off the man of the other side! One may judge -of the _hustling_. Each candidate submits to every sort of indignity. -The _hustlers_ (voters, generally called) are chiefly of the Lower -(not Lowest) Caste, and enjoy this privilege mightily. Beyond the -immediate actors are the associates of the two parties--not having a -right to _hustle_; but, none the less, aiding in the general struggle, -by pelting with rotten eggs, garbage, or other harmless (sometimes not -harmless) nastiness [phu-fo], the man whom they dislike. Finally, one -of the men is got upon the stage; entitled to be the new member for -having had the larger number of _indignities_ put upon him, and come -out a-top! These are--to have the head-covering driven violently down -over the face--to be befouled with stinking eggs and garbage, and all -the time to say, "_Free and independent voters_," accompanied by bows -and grimaces, intended for _smiles_! - -If the Lower-House, however, find on examination that some one has -hustled twice--that is, thrown two missiles, then the scene must be -rëenacted! For it is thought to be too dangerous to allow of this -unfairness. If one could do this on the one side, then it would be -done on the other; and in the excitement, things harder than mud would -be thrown, to the danger of life! As to the outside throwers, the -police take care that they do not exceed mud, filth, rotten eggs, and -vegetables! - -When the new member is chosen, he is called upon by his supporters -to thank them in a speech. He rises to do this, and, bowing, says, -"I am powerless to express my grateful sense of the honour. _Free -and independent voters_"--at this moment a half-drunken supporter -of the defeated man gives the signal. The rotten egg has fairly hit -the new member in the face; the crowd on the one side and on the -other rush in _pell-mell_; the stage is broken down; stones, sticks, -clubs, brickbats, are used and fly about freely; noses bleed; heads -are cracked; oaths and yells arise! The new member, surrounded by -his supporters, finally conquers; and, placed in a chair, is lifted -by strong arms to the shoulders of sturdy men, who bear him to his -illustrious house, where his exalted wife and noble friends receive him -with delight. The tumultuous crowd are feasted by the Servants; and, -finally, yelling and shouting for _my Lord_--the new member--he appears -at a lofty window above them, thanks them once more, and disappears. -The rabble leave the place, the gates are closed, and my lord and lady -can congratulate themselves and be congratulated that the _farce_ is -over. Power and influence remain with them--_the indignities are all -washed off_--it is merely English humour. - -In these Hustings the Illustrious wives and daughters, as well as all -male relatives, take part, and are obliged to take their share of the -_indignities_. The dirty child of a low-caste (who happens to have a -right to _hustle_) will be taken upon the silken lap of _my Lady_, and -feel boldly in my Lady's pocket for pennies; and the daughter of my -Lady sits down upon the stool and feeds the hungry _old hag_ of aged -poverty. The old hag being ill, and mother to the _hustler_. In this -way, and on these rather infrequent occasions, the bold Englishman of -Low-Caste vindicates his manhood and shows his power in the State. But -it is a mere form. The High-Castes understand the Barbaric temper, and -consider this mode of amusing it the cheapest and least inconvenient. -There is a struggle sometimes for the new membership between -individuals, but these are always of the High-Caste connection and -order. Actual power does not exist in the hustling rabble--_that_ is in -the High-Caste. Nevertheless, sometimes the _Hustlers_ can determine -which of two shall be sent; and, therefore, it is necessary, when more -than one desires to go, to submit to the _hustling_. Nearly all the -worst _indignities_ are omitted when only one person is named. In this -case, all the hustlers being of a mind, they do not inflict more than -the _accustomed_ indignities, which are moderate in comparison; though -one would think sufficiently humiliating. - -In the civic processions, which occur when a new magistrate is -appointed to a city, one observes how the old barbaric features still -predominate. Like children those things are most esteemed which grown -people disdain or laugh at. Rude force and the emblems of it; men -absurdly accoutred in old, fantastic arms and armour; banners which -once marshalled trained men to war; gilt and golden vehicles, conveying -priests and officials; these carrying glittering baubles in their hand; -loud music and bands of curiously dressed braves; these things delight -the multitude, which comes swarming out from every hole and corner -of the city. Such crowds of both sexes, with children even in arms! -Nowhere out of these Barbaric and populous tribes can such a spectacle -be seen. The vast throngs rush and push about, and woe to that decent -man who gets entangled among them! Often the selfish, reckless hordes, -rushing through some street with a new purpose, overwhelm and crush -every moving thing in the way. - -Women, children, strong men, are often thrown down, maimed; even killed -outright! Thieves, beggars, the indescribable _scum_ of degraded -humanity, mixed with the crowd (in its own character but little removed -from lowest debasement), give it an air of unspeakable disgust! - -Of these Civic Spectacles, _a Coronation_ is supreme. This only takes -place when a new Sovereign is crowned. No one is admitted to the actual -Ceremony but the highest of the High-Castes. The common people, who -bear nearly all the taxes to pay for the enormous cost, must be content -to get such glimpses of the passing pageant, as is possible to them, at -the risk of limb and of life. The whole thing is so guarded by armed -bands, on horseback and on foot, with fire-arms ready, and swords -drawn, that it is only by rushing close to the horsemen, and pressing -upon the foot-braves, that any glimpse can be got by the common -multitude; and for these mere glances--under the bellies of horses, or -between their legs, or through some iron railings, or the like--the -devoted barbarians will risk their lives. Such is the admiration which -this great show attracts! - -It is thus admired, not only because of the awfulness of the CROWN, -but also because the Idolatry plays so large a part in it. The new King -is always crowned by a Highest Bonze, in his costly priestly robes, and -anointed with _holy_ oil; whilst the _Sacred Writings_ and Incantations -are duly read and uttered! The worship of Christ-Jah and the other -gods, are all pledged, together with all the Canons and beliefs, -including the Divine Revelation of the Jewish _Sacred Writings_; in -fact, the ceremony, in the Priestly part, is Jew throughout! - -The scene is characteristically barbaric. Force, and glittering -display; all the jewels, the gewgaws, the golden rods, orbs, bowls, -sticks; the spears, swords, steel armour, helmets; the robes, furs, -silks, velvets; jewelled garters for the legs; ornamented chains in -gold, for the neck; coronets, for the hereditary _nobles_ [Hi-fi]; -cassocks, gowns, mitres, staffs; scarlet and crimson cloths, cloaks, -and waving plumes of the great braves; men in steel, on horseback--all -these things, and a thousand more! With the grand women, and the High -Lords! all are present. All is show and glitter; and childish! In the -midst, out there rides a man, all covered with steel armour, with a -long and flashing spear, who, sitting proudly on his horse, looks -defiance! A trumpet sounds; another dashes forward, and proclaims -the new Monarch; then the first, with a loud voice, defies to mortal -combat any one who dares to challenge the right of the proclaimed -Sovereign--and, thereupon, throws down a glove [kang]. If any one -should pick up the glove, it would imply an acceptance of the -challenge. No one takes up the glove. The trumpets sound, the music -strikes up in a hundred places; the vast multitude cry and shout, -"_Long live the renowned, the exalted, the Illustrious!_"--and the -new-crowned man is King! - -In this barbaric display, the money expended is enormous in amount. -The jewels and mere inanities are so costly that, put to proper use, -poverty would scarcely exist. Nor is this all; the High-Caste get -all the honours and emoluments, though they bear but a small part of -the expense. Many of this Caste hold _hereditary_ offices connected -with this Show, from which they derive revenue and high honour! One -may be hereditary _sword-bearer_, another _cup-bearer_, another -_towel-holder_, another _bottle-washer_. Nor is this sort of sinecure -(_name_ for frivolous, useless Service) confined to males; females -may be hereditary _folders of the Queen's night-cap_, _washers of the -baby-linen_, _keepers of the robes_, _maids of the bed-chamber_, and so -on! Still, such is the ignorance and debasement of the common people, -and even of the better classes, that, although they pay for these -expensive whimsicalities and barbarisms, and never by any chance share -in the personal benefits, _they admire them_; and believe them to be, -in some mysterious way, connected with their _glorious constitution and -privileges_! - -I scarcely like to speak of the displays by the _braves_. These are -those on horseback, those on foot, those with horses, and cannons -mounted on wheels; and some who march partly, and partly ride. Our -_Flowery Kingdom_ knows these armed bands, and how rude and disorderly -they are. How they plunder and kill the defenceless, and burn and -destroy! How fierce they are, and how reckless of order, even to their -own chiefs! - -But I will refer to the main display of these armed bands. Once or -twice in twelve moons, all the bands being assembled, are divided into -two parts. Each part has a great Chief at the head, with horsemen, -footmen, and those with the wheeled-cannon. - -One of these Divisions is sent to a distance, and the other is kept at -hand. Then the one near is commanded to act as if the distant force was -an enemy, who, having landed, was marching into the country to subdue -it. In this way, it is intended to teach the armed bands to march, -countermarch, hide, seek, advance, retreat, get into ambuscade, get -out of it, rush up hills, rush down hills, cross rivers, make bridges, -construct roads; _pretend_ to blow up and to construct earth-forts; -_pretend_ to charge, to fire, to shoot, to rush with horses, to swiftly -move and fire the cannons, each against the other; to skirmish in -small squads [kong], and fight in large bands--in fine, to carry on a -_Military campaign_ (as the Barbarians term this prodigious nonsense). -Some one said to me, "A very _sham pain_." It seemed to me no sham to -the soldiers--so far as _toil_ is concerned. - -How, in carrying out this tomfoolery [hen-di-ho-ty], bands of armed -men may be seen scattered over a wide range of country. Smoke of -fire-arms and reports of the cannons may be seen and heard, in -different parts--and a quiet traveller may be surprised to see suddenly -a band of men, armed, rapidly approaching, with the bright steel -glistening in the sun; and, levelling these steel-spears affixed to the -fire-arms, see them rush, _pell-mell_, upon a row of bushes, firing -and shouting--then, suddenly recoiling, rush back and hurry to shelter -behind some _other row_! Then cannon will bang, and smoke will rise -from among trees near the place; and the horses will be seen advancing -rapidly, dragging after them the cannon, which, being planted on a -hill, fire and bang away; then, all at once, some great braves, with -feathers flying, and swords flashing, will rush directly upon the -cannon, even right into the mouths! - -Then _pell-mell_ other horsemen, cutting and slashing with long swords, -and firing off little fire-arms, will be seen; and soon long lines of -foot-braves will appear among the trees and bushes, and some will rush -upon the others, and others rush upon them, firing and banging away, -in a manner very surprising; and this is a _sham-fight_. Sometimes -the braves get so excited that they really do fight in good earnest. -As there is nothing but powder in the fire-arms, the danger is in -the swords and spears, which are sometimes so used in the heat and -excitement that many braves are really hurt. - -When all is over the head braves of the two forces make Reports of the -doings of their respective divisions, complimenting the braves and the -head men upon their discipline and order. - -On one occasion the Royal Prince and his attendants rode directly upon -the mouths of a battery of cannon. Now the whole idea of the _Sham_ -is that everybody is to conduct himself precisely _as if_ the doings -were real. Any head-brave who forgets this is disorderly and liable to -punishment. What would have been the fate of the Royal party had the -cannon which they rode directly upon, been charged with balls as well -as powder! It is not to be found, however, that the Great Brave in his -Report referred to this extraordinary exploit of the Royal Prince. - -With an enemy, real, deadly, strong, advancing into the country, then -indeed the braves would have work which would stir all their wits and -nerve all their strength. Marches in rain and mud; toilsome nights; -work in the ditches; cold and biting winds; wakeful and wearisome -watchings; all endured manfully, and hardly noticed _because it is -real_. Even a pauper disdains make-believe toil, and takes the pittance -tendered for it as an insult. To the common man all this labour and -exposure is very hard and very real--all the more so, because it is -mere noise and smoke. No wonder that he is careless and indifferent; no -wonder that he curses the nonsense which wearies him without giving him -any satisfaction. Show him true, honest need; where the enemy of his -tribe lurks, and he is alert, active; calls up all his intelligence, -looks to his arms, looks about him, and feels no fatigue. But this--he -loses discipline, and is really demoralised by a _Sham_. - -Still the Barbarians greatly admire all this noise and blustering; -and the Head-Braves fancy that the bands are improved in order and -in knowledge of arms; that they would really understand how to meet -a genuine enemy more skilfully, by having _made-believe_ to fight a -friend. All human experience shows the opposite of this to be true; -for the _sham_ is certain to _entail_ some of its mischief and injure -the very qualities which it is supposed to improve. In the nature of -things this affair cannot be good. The object is a sham--everything, -therefore, about it is sham. The fight is a sham, and the fighter is a -sham-brave, and, therefore, worthless. Who doubts that he is injured by -this pitiful work? - -When these armed bands march in the displays made on public occasions, -then, knowing that they are doing true work with a true object, they -enter into it with spirit. Every man feels himself to be a part of a -fine whole, and interests himself to do his best. These displays of the -numerous armed men, marching with banners, bright swords and spears, -with cannon, great troops of horses, long columns of glittering steel -flashing in the sun, with brilliant coverings and gay colours, and -the loud clanging music--these attract great multitudes. Whilst the -High-Caste Braves, on grand horses, clothed in bright armour and steel, -prance about and order the bands of braves. All are quiet and orderly, -and preserve due restraint. One would not know that these are the same -turbulent, untrained, reckless, and cruel plunderers and murderers, who -devastate the homes of peaceful people beyond the seas. - -I did not see the big fire-ships, for it was not permitted to me. Or -rather it would have been very uncomfortable indeed, for the rude and -insolent Barbarians in the ships know nothing of ordinary politeness -and civility. They jeer my illustrious country and people, and mock at -us with the brutality of conceited and barbaric ignorance. I was told -that the big ships perform a great many movements, firing off the great -cannons, and moving about each other, and pretending to fight--in this -way to teach the head officers and the men how to manage the vessels, -and how to fire the enormous guns, and how to shoot the big balls and -fire-bombs, and other horrible things, in the most destructive way. -Sometimes an old vessel is allowed to float on the waves, and the -fire-ships shoot off the cannon balls against the hull, to see how soon -they can destroy, burn, or sink it. Sometimes they send against it a -curious machine filled with gun-powder, which, sinking under the old -hull, suddenly blows up, raising the great mass entirely out of the -sea, and utterly destroying it! So ingenious are these fierce tribes of -the West in all contrivances for the destruction of mankind! - - - - -CHAPTER X. - -OF THE EMPLOYMENTS OF THE PEOPLE, AND ASPECTS OF DAILY LIFE. - - -I have spoken quite at length of the English Barbarians as -_traders_--these form a large portion of the whole. Below these are the -lowest caste, workers, beggars, and thieves. The tillers of the land -make a great part of the workers; then those who toil in the mines, -shops, and great factories; lastly, mere day-labourers of all sorts. - -The tillers of land are wretchedly poor. In the years of their strength -they just keep from starvation, living in hovels hardly fit for a -brute, and not so good as the _Master's_ dog-kennel. When strength goes -they become idle, paupers, and die in the poor-house [do-zen-di]. - -The mine-workers delve in the dark bowels of the earth for coal, iron, -copper, tin, and other minerals. No beast works in more dirt, nor under -more brutal circumstances. Out of the light of day, far below, in -pitchy blackness, illumined only by the faint light of a lamp fastened -to his head, the _serf_ toils--exposed to death from suffocation, by -the falling-in of earth, from great outbursts of water, from accidents -of many kinds, and from the fearful _explosions_! He gets more -money--but in the light of day, when he has cleansed himself from some -of his weight of filth, the gin and beer shop give him the readiest and -only resource! The lives of these toilers and of their families are -scarcely imaginable. An explosion sometimes destroys nearly a whole -village! - -The vast numbers, men, women, and children, who labour in shops and -factories of all kinds, present a very uniform appearance of misery -and degradation. They swarm in the great towns, amid the _débris_ -[kon] of coal and iron works, and in the _purlieus_ of the places of -labour--dirty, noisome, barbarous. No High-Caste, unless by mistake, -ever goes among them; and even the lower avoid them. Worked by their -task-masters all the day, from early morning till late at night, for -such pittance as may keep them _at work_, what can be expected? Young -girls and lads work together; there is no decency (there hardly can -be), connections are formed, children come; but who is to care _for -them_? What can describe truly the actual state of things? - -When work is over, weary, without respect from others, and feeling -none, therefore, for themselves; no decent home, wife and children -draggled and wretched like themselves, where else to go but to the warm -and brilliant-lighted drink-places? Here is warmth, shelter, comforting -drink. Is it surprising that these, _the only homes_, take nearly all -earnings; and that the small remainder gives to the bare rooms, ragged -garments, and squalid wives and children, that aspect of misery and -brutishness? Whole quarters of towns are given up to this degradation. -The portals of Temples, the porticoes of grand edifices, the very steps -of public charities, are crowded with these victims of ignorance -and selfishness--a selfishness peculiar to the cold nature of these -Barbarians, and which receives its finest and most exquisite polish -among the High-Caste. I speak of the steps of Charity Halls, where -relief is supposed to be given to the starving; but on the very steps -misery may find its last, wretched repose. - -It seems to be accepted as _inherent in the nature_ of things that this -abounding debasement and wretchedness, wherein _crime_ breeds by an -inexorable law, _must be_. The crime must be watched and kept within -bounds, and guards must carefully repress the disorders of this foul -_shame_, but the thing itself is inherent and ineradicable. It may be -so to the barbaric nature. - -The ordinary labourers of all descriptions, in the street, in the -shipping-docks, in waiting upon the artificers, in the digging, -toiling, manual employments, differ not much from their _congeners_ -[re-la-tsi] in the factories and mines. Their habits are the same. All -are alike really _serfs_, taking no notice of the refinements and the -enjoyments of the higher-castes, and being everywhere rigidly avoided -by them. On a sunny day, if you walk in a public garden, you will see -some of these miserable beings lying about on the grass, stretched -out in the sun, asleep. By no chance will they occupy any place which -is usually used by the upper castes, nor will any of these, by any -chance (short of dire need), ever speak to or notice one of these low -creatures. Sometimes an open green space will present an appearance -like a battle-field after a combat. These _serfs_ scattered around, -here one or two perfectly still, there some just turning or raised -upon elbow; sometimes an old crone resting upon a recumbent man; most, -perfectly still and flat, give an aspect of dead and dying strewn over -the field. Occasionally men and women will be cuddled close together -for warmth; in truth, this grassy, sunny couch, is to them a luxury. - -The aspect of these day-labourers as they lounge, or slouch [gr-utn] -idly about the streets, is repulsive and curious. They seem unable -to stand up. Whether from the nature of their toil, or from mere -shiftlessness, I know not. But they never do stand erect, and slouch -along from one beer-shop corner to another, till they can _lean_ or -_lie down_. They cluster about the corners by beer and gin shops, -rarely molesting any one, but frequently noisy and quarrelsome among -themselves. They carry their strong passions and strong drink to their -wretched haunts where crime and violence are rife. Women and children -of this class are also at these drinking places, and give a feature to -the degradation of unusual repulsiveness. These beer and gin shops, in -low quarters of a town, are prolific of riot and crime, but abounding -everywhere, in parts more decent, the police [ta-pki] are forced to -be more watchful. A striking illustration of the callousness of the -High-Caste is, that they derive their own revenues largely from this -very degradation of the _serfs_--for an immense tax is paid by them -upon the beer and gin which they consume--and this tax enures wholly to -the benefit of the High-Caste. In the Law-making _House_, therefore, -whenever some good man wishes to moderate this excessive evil of drink -and drunkenness; pointing out how _Crime_ takes root and flourishes, -and vice spreads from these drinking-places; how the whole community -suffers; he is laughed at and pointed at, and made odious to these -miserable creatures, as one who would deprive the _poor man_ of his -Beer! In this connection of the serf with the rich man's revenue, it -is convenient to say "_the poor man_;" on ordinary occasions, the -"_drunken beast_," or the "_brute_," would be more likely. - -There are parts of great towns where decent people never go unless by -sheer need, and where in the night they would not go unless accompanied -by a policeman. Nothing can describe the aspect of the dark courts and -streets, of the mean and filthy buildings, shops, and dens! Nastiness, -foul smells, dirty shambles and garbage; doors and windows smashed and -stuffed with rags; gutters festering with impurities; and the human -vermin swarming like maggots in rotten flesh! Upon _this_ foundation -the palaces of the rich and the vast stone Temples rest; one wonders -that they do not sink into it. - -It is a great boast of the English Barbarians that "a slave cannot -breathe in England." At first, when I heard this, I supposed that it -meant that he would die under the conditions of life awaiting him--he -would not be able to _breathe_--and therefore slaves were unable to -live in the land. But the boast merely means that it is not permitted -to add _black_ slaves from abroad; they cannot live in England; nor -do I think they could. I do not comprehend the boast, unless on the -ground that it would be an expensive as well as useless cruelty to land -even _blacks_, merely to have the trouble and cost of burying their -carcases. - -I have called these low-castes _Serfs_, disregarding the barbarian -_fiction_ which calls them _free_. Not long since they were slaves -under precise law; now they are so by universal custom. When they were -legal _slaves_ they had some care and protection; there was _a tie_ -existing between master and servant; hearty service and affectionate -concern rendered the relation not merely supportable, but positively -advantageous. The tie is severed; there is neither hearty service nor -affectionate concern. The master possesses everything as before, but he -is no longer _obliged_ to maintain his labourers. These are numerous; -they must work or starve. Whilst they _work_ they get enough perhaps -to live; no longer able to work, mere pauper-life in poorhouses and -the pauper's grave await them. Nor do the masters even pay for these; -they have cunningly contrived to have the expense borne by all who have -anything to be taxed. Thus the severance of the ancient tie has only -enriched the High-Castes and freed them from all obligation to care for -the labourer, and sunk him into a condition of hopeless and debasing -poverty. The freedom is all on the strong side; the _slavery_ more -abject and less softened by humane sentiments. - -Now there are a few, who have some dim perceptions of these so obvious -features to a disinterested spectator. They see that it is a poor -compensation to the wretched misery which holds thousands hopelessly in -its grasp, to point out an occasional accident of escape--where some -one, more gifted and more fortunate than his fellows, happens to rise -into comfort and slight esteem! These noble men, the harbingers of -light, who try to see and to act honestly, in spite of early prejudice -and habit, perceive that there is no hope for these _serfs_, unless -they can be moved with a higher interest. They think they discover a -chance to move them by offering them _knowledge_, without, or nearly -without, cost. But it is doubtful if they be not too low, too brutal, -to care for _knowing_ anything. Then, "they must be forced to send the -children, to be taught--_they must be whipped to School_." This is -resented as an outrage on the _freedom_ of the serf--as an invasion of -his family rights--as a positive, additional, tax and burden. For he -gets _something_ from the petty work, or from the begging or thieving -of the children, and now the Master takes _that_! Yet, probably, this -is one needful thing--to take the children into the hands of the State, -in every case where the natural guardian is unfit to properly care for -them. But the State cannot _half_ take them. It cannot take anything -of the present pittance, and claim to have compensated by giving words -instead. It is cruel to say to him who starves in body, "Starve--I feed -the mind!" A poor parent cannot receive even knowledge in exchange for -bread. And it cannot be asked of him, in his low estate, to exchange -the little added support of the child's wage for the, to him, useless -words of knowledge. In the face of want one cares only for bread! -Therefore, the State which teaches must also feed the poor--or see to -it that the honest poor be first fed. If the parent can only feed by -the help of the child, the State must not arbitrarily assume to be -Master and Judge--saying, "Come to school--and starve, if must be." - -The High-Caste, secretly, clog and obstruct all attempts to raise -the low. Learning belongs to the master--ignorance to the serf. It -is enough for _him_ to obey and work. There will always be poor, and -vicious poor. It is better to merely watch and guard against an _Evil_, -for which there is no remedy. To give instruction to the low-orders, -is to arm demagogues with a dangerous weapon. "'A little knowledge is -a dangerous thing'--it only enables the multitude to see just what it -suits the purpose of the _Agitator_ to show! There is nothing but evil -in these grand measures. All must be left to individual effort; and to -the Priests. These must work as comes in their way; instructing those -who wish, and encouraging those who dutifully obey, and attend to the -labours imposed upon them by divine Providence" (Meaning, that _Jah_ -has ordained, from all time, that some must be "_Hewers of wood and -drawers of water_"--a quotation from the _Sacred Writings_). - -In this manner, the High-Caste, when it condescends to the subject at -all, dismisses it. Indeed, this Caste, the Master-Caste, really feels -no other concern in the low orders, but a concern for their peaceful -subjection. To this point they direct so much care, as to have always -trained bands of braves, and strong, picked, well-ordered men, called -_Police, ready at hand_. So, in case the wretched, degraded, and -despised serfs and thieves, should dare to raise any stir, disturbing -the ease and enjoyment of the luxurious High-Caste, they may be shot -down without mercy! - -Necessarily, the elevation of the low-classes will be very gradual. -Many of the Priests, wishing to enlarge and maintain the influence of -the _Superstition_, actively exert themselves among the honest and -industrious poor. And some of these Bonzes are as benevolent as the -traditions of their Caste and of their Idolatry will permit. - -It is doubtful if the present condition of the masses of the English -Barbarians be so manly and independent as ages ago--when they were -sufficiently intelligent to move in their own cause, and were really of -some importance in the State. Unfortunately, they did remove from their -necks the pressure of immediate, personal service, only to accumulate -upon them, _as a Class_, the whole weight of the landed and trading -interests. As a whole, therefore, they are more servile, more abject, -and more dependent; and the few individuals who may raise themselves -above the level of their class cannot even flatter themselves in this -to have gained. There never was a time when these individuals did not -exist--it is not clear that their numbers have increased. - - - - -CHAPTER XI. - -OF THE HIGH CASTES: SOME PARTICULARS OF THEIR DOMESTIC AND SOCIAL -CUSTOMS. - - -In this chapter I shall try to show some of the peculiarities of the -opposite extreme of Barbarian life. From ignorant poverty, verging upon -crime, crime and vice; we are taken to luxury, also verging upon crime, -crime and vice--though under very different forms. The All-wise and -Sovereign Lord knows how to judge each class of offenders! - -The High-Caste is very exclusive--it will not, if it can avoid it, -notice one of a lower order; and never will do so unless it has some -selfish end in view. This cold-bloodedness characterizes all Castes. -When the Barbarians, therefore, chance to meet, and being of near -Castes, cannot be distinguished by dress, they never touch or address -each other--but stare rudely up and down the person, to see if it will -be _safe_ to be civil, the one to the other. - -In general, however, the two Higher-Castes present so many features in -common, that a spectator may regard them as one. Both look upon all -useful occupation as shameful; and whilst it is hard to call up a blush -for anything mean, detection in any honest work covers with confusion! - -The women of this Caste appear everywhere in public, with the same -boldness as men. They dress in laces, silks, satins, velvets; richest -furs, feathers, shawls, and scarfs. Are so addicted to these things, -and to costly jewels, and ornaments of gold, precious stones, and the -like, that a fortune is often carried upon and about a fine Lady. -(_Lady_ is for the female like Lord for a male). In truth, a Lady only -lives for two purposes--_to dress_, and _to marry_. I ought to add -another, but whether it be subordinate or chief I know not; in fact, I -hardly know what it is. We have no very near word. It is a _something_ -of which you hear constantly--_to flirt_. To dress, it is necessary _to -shop_ [keat-hi]. This, is to buy the innumerable articles which make -up a fine Lady's wardrobe and personal appointments. Heaven and earth, -and all the lands beyond the great seas, are ransacked to gratify the -insatiate demands of Barbarian High-Caste women. The finest paints for -the cheeks and eyelids, the most precious stones for the ears, the -neck, the wrists, the fingers; the most delicate perfumes, the pure -gold, the richest furs and feathers, spices, oils; the laces, scarfs, -silks, embroideries;--an endless variety. Shopping is, therefore, the -serious occupation (subsidiary to husband-catching and _flirting_) of -ladies. Many ruin themselves, or their fathers, their husbands, or -relatives, in this expensive luxury of idle vanity. High-Caste women -show themselves in public, sometimes on foot, but, more generally, -lolling, with poodles in lap, within open, grand carriages, drawn by -great, high-stepping horses. (Poodles are nasty dogs). They attend the -Temples, waited upon by _solemn_ servants, clothed in showy colours, -and bearing ostentatiously the _Sacred_ books. They are conspicuous, -when at the Temple, for audibly accompanying the Priest in the -Invocations and Confessions: "_miserable offenders_" seeming to be a -phrase rolled like a sweet morsel, and having a savour of repentance -and humility, very edifying! - -The men do not appear very numerously with the women--leaving them to -do as they please. The men going off to their own exclusive pleasures: -gambling, betting, racing, boating, hunting, and other things equally -useful and improving. - -All through the night, which is the time of High-Caste revelry, the -streets where the great live resound with the noise of the carriages, -constantly busy with the transporting of the High-Castes to and from -the Theatres, the Dances, the places of Amusements, the Dinners, -the Parties, Routs, and visits. To mark the difference of the Upper -from the Lower, time itself is reversed; night is taken for life -and sport, and the day for rest, gossip [Quen], and _shopping_. In -nothing could the difference be more striking. The luxuriousness -of mere self-indulgence, which takes no heed of the usual order of -nature, and does not suspect that day has any better use! When in the -country, there is the same round of busy nothings. Visits, feasting, -drinking--dancing, routs, and parties. Women taking the lead everywhere -and in everything. Here, as in town, the business of life with women is -to flirt, to marry, to dress--the last should be first. - -The men add to the follies of women some things more robust, but not -more useful. Betting, horse-racing, riding over country with dogs, -pursuing timid creatures--or gambling, drinking, and feasting. - -When I first arrived in England, I was amazed, and supposed all women -were _shameless_ [ba-tsi] that I saw, whenever I went in public. In -our Flowery Land this class [ba-tsi], under the strictest survey and -care of the magistrates, are barely tolerated, and forced to the most -scrupulous decorum of dress and conduct. With us no modest woman of any -rank ever appears in public. Therefore my surprise and astonishment -may be imagined. Afterwards these were moderated, and I could make -allowances for the force of custom. None the less the custom is -remarkable, and will receive attention elsewhere. - -The mode of dress is simply wonderful. It is ever changing and ever -indelicate and monstrous--especially for women. When I first saw one -of these with a huge _hunch_ on the top of her back, I thought the -person was afflicted with an enormous _tumour_; but when I observed -the same thing on all hands, I saw my mistake. The great hunch was -no more than a machine placed on top of the seat, under the outer -garments. The effect is something amazing. The women in walking also -wear the robe drawn as tightly as possible back and over the hips, so -as to display the whole form from head to foot in front, and also in -rear, excepting at the back-seat where the protuberance is. Here the -clothes are clustered, and hang down in a trail upon the ground! The -feet are thrust into very high-heeled shoes, or boots; so, in walking, -the woman stoops mincingly forward with short, unsteady steps, as if -pinched at the toes, rattling her heels upon the pavement, and tossing -her back-gear and headdress, and showing off to an astonished observer -(unused to the apparition) something to be remembered! On every little -occasion taking up her _trail_, and discovering legs and ankles. - -At home, when receiving male and female friends to dinner, the women -do as they please--also in dances, routs, and the like. I was invited, -soon after my arrival, to dine. I had looked at a _Book of rites_ -and ceremonies for the great, and hoped to get on tolerably well. On -arriving, my first mistake was to address the servant as Illustrious, -taking him for the master. In many houses the servant, dressed like -the master (being much more of a man in appearance), may well be -taken for him; but in some houses the servants are made to wear -_badges and colours_ of their station. Women are very choice about -these men-servants, and will not have one unless he have very large, -well-formed _calves_ [fa-tze]. I have heard that the rogues supply this -requirement by adding so much fine hay to the leg as will give due -swell and figure! - -Upon being shown up to the room, where I was to address myself first to -the _Lady_--the Illustrious wife--I made my next blunder. The lady was -large, full of flesh, rather red, with bright eyes. Another lady, just -moving away, trailed her long robe suddenly before me--my foot caught -and held her. She turned her white shoulders upon me, frowned--at the -moment I stumbled, and recovered myself awkwardly, with open hands full -upon the ample bosom of the Illustrious! Ah, my confusion! I could not -recover my composure. I could see nothing but necks, shoulders, backs, -bosoms of women, and eyes flashing at me--heads, and feathers and -jewels--lights, noise, confusion! I got away--never knew how. - -Women, when undressed in this indelicate way, are said to be in _full -dress_. I think this is a sly sarcasm of the men. The men, however, -dress in a manner not at all better. When in full dress, they put -on a ridiculous close garment, slit up behind, and very scant, with -two tails, which pretend to cover the hinder parts. The _trowsers_ -(an "unmentionable" article for the legs), no more than the _under_ -garment worn by us, is the only covering for the legs and lower part of -the body! Imagine the indelicacy! In this style of _full dress_, the -women and men of the High-Caste Barbarians meet and mingle together -everywhere, and at all feasts, revelries, and dances. - -In the shows within-doors the same mode prevails. At the public -spectacles, in full view of thousands, ladies sit exposed to the gaze -of men, who often level at them the magnifying glasses taken for -the purpose! Critically examining the exhibition before them from a -distance of twenty feet [tu-fai]. - -The dress of women on horseback is as follows:--The head is covered -with a man's head-gear, round, hard, high, black in colour, with a -narrow rim. The bust and body are just as tightly fitted as possible, -the hips and figure exposed in exact shape (how much _made up_ no one -can more than conjecture), and the legs covered by the dress falling -over them long and full. The woman sits on a side-saddle, one leg -well up over a horn of the saddle near the front top, and the other -supported with the foot in a steel rest. She is lifted by a male -servant, relative, or friend, into her perch. And when she, with the -little whip in hand, takes up the long strips of leather by which she -guides the horse, and starts off, there is a show the most curious! -Up and down, with every motion of the horse, she _bobs_ [Ko-bys], -exposing, to any one looking after her, the most precise model of -herself! but in an attitude and costume so remarkable, that I never saw -even the accustomed Barbarians disregard an opportunity to see _this -show_, however indifferent they may usually be. Nor do I think that the -Barbarian women esteem any exhibition of themselves superior to this. - -In the country you will see several apparitions of this kind, urging -their flying horses after men and dogs, all chasing _pell-mell_ some -poor hare, which, running for cover, is pursued by a crowd of men and -women on horseback, with dogs, yelping, barking, men blowing horns and -shouting; the women on the horses leaping over fences, ditches, and -urging their horses as wildly, boldly as the men--and sometimes in -all respects as skilfully and well! This Sport is considered by the -Barbarians to be very manly--nor do they consider a broken back, or -even neck, as any objection to it! - -The _Rout_ is a favourite amusement with the High-Castes. So named from -the confusion of armed men when _routed_--put to flight. It is to get -together just as many people of both sexes as possible. With no sort -of regard to the size of the house, but only to show how many of the -High-Caste will respond to the invitation. - -In full _undress_ the ladies and _gentlemen_ (Barbarian style for any -High-Caste man) crowd into the house. Every stairway, every hall, -room, chamber is filled. Refreshments are provided, but the flux and -reflux of the people render all eating and drinking very difficult. The -women flash in jewels, pendants in the ears, sparkling brilliants on -arms, busts, ornaments of flowers and gems in the hair, jewelled fans -in hand, perfumed laces and scarfs, tinted, and flushed, and adorned, -exposed to bewilder and intoxicate the men--in fine, in the pursuit of -husbands, or bent upon flirtations! These entertainments are designed -for the very purpose of excitement and match-making. "_Society_ is kept -alive--life is made endurable by these things," the High-Caste women -say. They have no other business but to attend to such matters; and to -them _Society_ looks to save it from dissolution and despair! - -In the _Rout_ all is confusion and opportunity. The young people, -the old people, the highest and the lowest (permissible), are thrown -promiscuously together. Women and men mingle, jostle, jamb, crowd, -wriggle, and writhe together as best they can. The young lady suddenly -finds herself quite in the arms of the young man who has saved her from -a fall; and he, in turn, "_begs pardon_" of some woman, into whose lap -he has almost been thrown by a sudden press. - -Acquaintances may be made, _flirtations_ begun, ending in something or -nothing. But _Society_ has had its excitement, and its members their -chances for mere idle display, gossip, sensual gratification, or -the more serious business of High-life--_fortune-hunting_ by men and -_husband-catching_ by women! The _Waltz and Dance_ are, however, the -great game (for they are really one) of Barbarian life. Every Caste, -according to its ability, dances--the low imitating, to their best, all -the "_airs and graces_," dress and _flirtations_ of their superiors. In -the Waltz, when the music strikes up, the man takes the woman about the -waist, standing with the other dancers in the middle of the floor, and -she leans upon his shoulder interlocking the fingers of her disengaged -hand in his. In this close position, they begin to wheel around, -around; one couple follows another about the clear space left for -them, till many couples are seen twirling, whirling about, around to -the sound of the music--ever in this wild, whirling sort of a gallop, -following one after another, rapidly! The long trails of the woman are -held up, the embroidered skirts fly out, the silken shoes and hose -flash; she is held close and more closely in the supporting arm, her -cheek almost touches, her bust, neck, and face glow with excitement, -the eyes and jewels sparkle, the man and woman whirl about, till -intoxicated, dazed, and nearly exhausted, she sinks upon his arm and -motions for rest, and he half supports and half leads her to some soft -bench or chair! Such briefly is the Waltz. The dance is the same thing -nearly, only more variety of movement is introduced. The whole object -is to bring the sexes together, and keep _Society_ alive, as before. -_Flirtation_ and match-making being main elements of social life. - -The manners of the High-Caste are not really more refined than -elsewhere; only there is a cool tone. Nothing must surprise, nothing -confuse, nothing abash. A blush must be as rare as a laugh. A young -woman seeing a young man gazing at her with bold admiration, must -coolly _look him down_--if she please. His is an action of mere -rudeness, or _should_ be, when directed to a virtuous woman: but -no, "a man may gaze upon what is everywhere exhibited _for_ his -admiration--may he not?" And yet, with strange inconsistency, a -woman has a right to complain if a man, captivated by the very means -designed, too rudely express his pleasure. And one man is required -to chastise another for the rudeness to his relative, though he know -that, in the nature of things, the female should expect what she -encounters--and more, the complexity is further involved, that though -one man must call another to account for this sort of rudeness, yet -every man indulges in it! - -Young people, in public, of the two sexes, without shame appear in -close intimacy--and will look upon statues and paintings of naked women -and men, talking and criticizing, examining the works and looking at -them in company, without confusion, or appearance of there being any -indelicacy. As if, in fact, in the bosoms of the High-Caste there did -not exist any of the passions of ordinary mortals! - -There are very numerous galleries of Art, where statues, paintings, -pictures, models, and the like, are shown, which are always crowded -by High-Caste women, children, and men. And shop-windows are made -attractive by displays of pictures of nude, or half-nude, women -and men, who act in the Plays, or who are notorious in Spectacles. -This sort of indecency prevails; and strikes one, not used to it, -with an unpleasant surprise. He knows not what to think of its -significance--have all his ideas of decency been indecent? - -I am not able to say much of the interior life of the family. I was -told that a happy family was rare--quite an exception. It is only -_where the wife rules_ that any peace is secured. The wife is allowed -to do, generally, in Society and at home, as she will. The husband goes -off to _his_ pastimes and pursuits. Children whilst young are committed -to the care of servants, and when older sent away to be educated and -trained by hirelings. - -The daughters, when grown, often move the jealousy of the mother by -attracting more attention from men--they are often _snubbed_ and made -to dress unbecomingly, so that the mother may shine. - -Marriage among the High-Caste is an arrangement for an _establishment_; -and to secure the succession of family name and title. To these ends -great care is given to the money question. The man demands money for -taking the wife. Domestic happiness is hardly thought of; unless, -occasionally, by very young people, and they are laughed out of their -ridiculous romance. - -In the marriage ceremony, the wife, in the presence of the Idols, and -following the Invocations of the Priest, solemnly promises to obey -the husband. But this is regarded as a mere form. Any husband who -undertakes to enforce obedience, finds himself branded by _Society_, -as a "brute!" Much of the infelicity in marriage rests upon this false -basis. For, with the virile instinct, man naturally expects obedience; -yet has, in his unmarried days, fallen in with the false notion of -woman's superiority in delicacy and moral virtue. This peculiar -affectation colours all Barbarian intercourse with the sex. It has its -root in the _Superstition_, possibly; where an immaculate virgin gives -birth to a _Son_ of god-_Jah_! who is the Christ-god. Thus, woman came -to be mother of God! - -From this, very likely, followed all the false worship and gallantry of -the barbarians; who still, keeping up this mode of treating women as -superior in excellency, could scarcely deny to them a superior place -in the family. Assumed to be absolutely chaste and pure, they are -to be implicitly trusted--nor _to them_ is there impropriety! Hence -follows the _fine Art_ exhibitions--the undress dress; the waltz; the -mixed crowds--the _everything_, where women, according to the ordinary -feelings of cultivated men, should not be, or be in a very different -way. But the man before marriage, and afterwards, too, (excepting to -his own wife), pretends to look upon woman as a divinity--as something -far above him in moral goodness! _After_ marriage, it is difficult -to dethrone this divinity--the man has not a divinity at the head of -his family; but all his friends (male friends) pretend to think so; -Society says so; and he is _himself_ compelled to _pretend to the same -thing_. Under these circumstances he will never be likely to get much -obedience. None the less, a struggle commences; the man persistent, -strong; the woman unyielding, crafty; the family divided; the children -demoralized; a false and wretched farce of conjugal _Play_, so badly -acted as to deceive not even _Society!_ and finally ending in the -Divorce Court. - -This is the tribunal where _Causes Matrimonial_ are settled; and, if -one may judge from its Reports in the _Gazette_, conjugal contention -is exceedingly common. For the public cases must be few, compared with -those where publicity is avoided by private arrangement. - -Doubtless, a fine man and an excellent woman may unite, and live -happily together, in spite of the unfavourable conditions. But, more -commonly, the high-minded man, really believing in the superior purity -of the sex, and her greater moral delicacy, finds his _Ideal_ to be too -high; and without absolute cause to quarrel; in fact, seeing that his -Ideal was _itself_ only an error of the prevailing delusion; ever after -struggles to bring himself into harmony with the existing fact--to -love and respect a woman and only a woman, with a woman's vanity, love -of excitement, frivolity and caprice--a very weary work. The woman, -too, still flattered, and exacting the devotion which her _lover_ -(now her husband) gave to her in his days of delusion, thinks herself -treated with coldness; and, gradually, by her unreasonable complaints, -estranges altogether the husband, whom she, too, tries to forget, in -the admiration, flatteries, and excitements of Society! - -The affectation and falsity, therefore, respecting woman, tends to a -fundamental error in the relation of the sexes and the ordering of the -family. It is a strange and almost fatal error to give this exaltation -to woman. No doubt, a real trust and respect tend to secure, in some -degree, the virtues accorded; and this true respect of an honest -man, who places his wife, or his relative, before himself in purity, -challenges the best of nature in the female. But man has reversed the -true order, and run counter to the true instinct of the race (quite as -strong in the female as in himself), when he thus puts woman before -him, in anything. What authority is there for this reversal of the -natural order? Why is woman more moral, more chaste? There is nothing -in the nature of things, why the man, here, as in all things, should -not be, as he is, the superior--the master. In morals he should be her -guide, her teacher, her best support. That Society is, indeed, unsound, -wherein the man may be low and sensual, and fancy, or pretend to fancy, -that the woman is better than himself--it is a delusion. Man gives the -real character to any Society--the woman will not be, cannot be better -than the man. The English Barbarians, in spite of the absurd falsity -of their customs, must have some tolerably happy families. The innate -perception of the eternal fitness of things will cause many couples to -arrive at a proper method. The wife, without exactly admitting it, even -to herself, submits to her husband; and the husband, without exactly -commanding (except in rare instances), feels that he is really the head -of the house--and the family gets on pretty smoothly, because living in -the natural order. But, in general, the struggle for mastery destroys -either the existence of the family, or all attempts at affectionate -ways of living. To avoid public scandal, the members do not actually -separate; but all harmony and true domestic life are lost--and life is -a dismal and disorderly rout. - -The exaltation of the sex and the complete freedom allowed to them -belong to a state of society, if any such there be, where man is -still _more_ excellent. There, indeed, a bright and beautiful ideal -is made real, and men and women know how to love and to obey; and -love is as true as the respect and the obedience. The Barbarians, -full of immorality, of rudeness, of strong passions, of selfishness, -controlled by a false conception founded in their Idolatry, act, in -respect of their women, as if purity, cultivation, generosity, and the -highest morality, everywhere existed! This, so false, is well-nigh -fatal to them. Yet, it is only an illustration of the uncultivated and -confused state of mind, even in the highest, that so simple a thing -as the natural order governing the relation of sex and family is not -comprehended; and that their Society is saved from absolute wreck only -by the strong and controlling instinct of nature, which, in spite of -obstacles, does bring the female into subjection to the male--at least -to an extent sufficient to make life possible! - -None the less the disorder of households is dreadful. Sons and -daughters, as they grow strong, assert themselves [Quan-hang-ho]. -They act and speak (and in this follow the wife and mother) as if the -sole business of the father was to give the means of selfish, idle -indulgence. This would not be so unjust among the High-Caste, but it -descends to all grades, and the middle orders are content to see the -father toil at his business till overworked, or ruined altogether, in -his efforts to supply these daily exactions. No doubt he himself is a -victim to the whole vicious falseness--yet the cold-bloodedness of this -conduct on the part of children and wives is remarkable. "Obedience," -or "gratitude!"--Words sneered at, laughed at! - -The daughters, directed by _Mamma_ [na-ni-go], are taught to dress, to -_look_ modest, to practise all those arts by which they may attract the -male and secure husbands, and are exhibited in public places and in -Society accordingly. - -The sons are sent off to be taught. In the _Halls of Learning_ they -acquire but little of the knowledge paid for in the _Lists_, but a -great deal of that which does not appear there. A youth may have -entered, at least, honest, moral, and generous--he still leaves -unlearned, but dishonest, corrupt, selfish--he has acquired that -knowledge most sought for (even by his parents), a knowledge of the -_World_ [Quang]! In truth, the youth instinctively feels that it -is better for his success in life to know the World than to know -Letters. He acts upon this feeling, which thrives in the demoralised -atmosphere which he breathes. Father is called _Governor_, and is -regarded as a sort of creature to be made the most of! The money -allowed (perhaps too ample for really useful purposes) is spent in -things foolish and hurtful. Money and time are wasted. The latter is -valueless, to be sure, to these youths anywhere--but the money may be -wrung from relatives, who put themselves on short diet to enable the -son or brother (who is defrauding them) to appear well in _Society_! -To perfect himself in the learning which he feels to be effective, -he devises _new_ methods of wringing more money from the _Governor_, -who begins to protest. To drink, smoke, lounge about with easy and -cool impudence; to stare into the face of women; to bet, gamble; to -get in debt, and curse the creditors who presume to ask for pay; -to make, or pretend to make, love; and generally to lay broad and -deep that moral and cultivated _elegance_, to take on that exquisite -_polish_ [gla-mshi], which shall dazzle society; shall attract the -silly butterflies (women) who have influence or money; shall, in fine, -shine in the Grand Council, or at the head of armed bands, or to the -illumination of the Courts of Law! Noble ambition, based upon manly -principles! With the Barbarians to be a moral and wise man is to be a -_milksop_ [Kou-bab]; to be _a polished man of the World_--admirable! - -The English Barbarians who are fathers, generally consider it rather a -_joke_ to have their sons trick them and poke fun at the "_Governor_," -only it must be marked with some pretence of deference. If the "_young -fellows_" do not positively disgrace the family--that is, marry some -poor creature whom they have first debauched; or actually forge, or -rob, or descend to improper friendships with inferior Castes--the -parents esteem themselves to be fortunate. If he have acquired no -knowledge of letters, nor of anything but vices, yet he is a "_fine, -manly fellow_, who will make his mark in the world." That is, he is a -tall, strong, active _Barbarian_--just fit for the armed bands! - -The infelicities and disorders of family life, which only prefigure -the inevitable confusion and evils of the whole Society, are more -intolerable among the Middle Castes. In the _Highest, secured revenues_ -enable the wife and the husband each to see as little of each other -as they please; and so long as the husband is not stirred up by _Mrs. -Grundy_ (who is not severe with this Caste) he cares but little what -his wife may do. _He_ goes about his sports and his pleasures as he -pleases; and his wife, not wishing to be looked after, does not look -after him. On this free-and-easy footing, with no want of money (_Mrs. -Grundy's decorum_ being observed), they get on well enough, and may -even form quite a friendship for each other. But it is not possible to -establish this condition in a family of small income--and here it is -that the wretchedness of false principles has full scope. The husband -and father, honest and good, finds himself mated to a woman, weak and -vain, with children moulded by her. He, misled by false notions and -ignorance, took to his heart one whom he fully trusted as simply true -and modest; he took her for herself and without money, and flattered -himself that she would be a helper and solace. She and her children -have made him a miserable _slave_, who finds no quiet unless he satisfy -all their clamorous demands--_to shine in Society_! If a good man, he -tries to obey and live, even under exactions beyond his utmost efforts; -for he has learned to see that his wife, though weak, is no worse than -the Society which she loves, and which he also cannot escape; he is -merely in a false position, and must largely thank himself for having -heedlessly entered upon it! - -But this kind of man is not universal, and one may judge what follows, -where there is a man who will not yield, or yields only because he no -longer cares for anything but his personal ease and indulgence--seeking -for pleasure, though unlawful, abroad, as the only recompense -attainable for the loss of happiness at home! - -Such a man feels that life is insupportable, where he makes so wretched -an object--to be merely the _mute beast_ of burden for the family, -without receiving so much tenderness and consideration as is accorded -to the dogs lolling in the lazy laps of the females of the house! He -seeks, therefore, abroad for some means of enjoyment, though illicit! - -This sort of picture is to be seen everywhere in the Barbarian -_Literature_, and is constantly shown in all its minute and miserable -exhibition at the Courts of Divorce. - -Adultery, which in our _Flowery Land_ is punished by death, is not -so much as a crime among the English Barbarians. And, as it is the -chief cause for which the bond of marriage may be wholly severed, one -may judge whether the Court do not encourage the immorality. For when -parties wish to live apart, here is a way to secure it, lying directly -in the path of desire and opportunity. Then, too, the _seduction_ of a -maiden, which with us may be punished even to death, receives no sort -of reprobation in the Court, and scarcely in Society. If the ruined -girl be of low caste, her relatives feel no disgrace if the seducer be -a High-Caste--rather an honour; receive from him some paltry sum (not -so much as he lavishes upon some favourite dogs), and buy with the -money a husband for her from her own Caste! - -With us a guilty _intrigue_ is almost unknown; with the Barbarians it -is almost a pursuit. - -None the less, there is too much vigour in the organism; too much -moral, intellectual, and physical strength, to suffer total decay. As -is always the case, where the mind is active, even Idolatry itself has -intermixed a pure morality, and the Barbarian nature, still unformed, -untrained; still rude and stirred by passion and by force; wrestles -with the divine _instinct_, and, unconsciously, often moulds to its -light. - -Away from the glitter and _sham_ (sometimes _in it_, but not of it), -there are quiet families which live lives of honour. The father works -honestly and cheerfully; the wife, in her house, finds the beginning -and end of her aims, of her love, and her duty. The husband-father is -head; on him rests all responsibility, and to him belong _obedience_. -This is not exacted; it is not questioned. It is founded in love -and respect; love and loving obedience spontaneously arising from -uncorrupted natures. _His_ whole being responds with unmeasured joy. -Whatever is pure, high, tender; all are for these--his wife, his -family; so true, so trusting, so helpful, so delightful. He feels no -hardship; there can be no sacrifice, for these; all that is done is -in harmony with himself. _Everywhere_ he is in accord. The very ills -and misfortunes of life touch him not, for he is living in the _divine -order_. - -And from such a man, the inside-life being serene, outer ills fall -away. He is so clear and simple; so _whole_ that nature smiles for -him, even in pain and sorrow; he lives in the presence and calm of the -Sovereign Lord. - -These families are the _Salt_ which saves. Among the Barbarians they -are generally obscure, and as wholly unconscious of the service which -they render as are the glittering inanities which ignore them. This -should be reversed, and the _Inanities_ sink into obscurity. - -I will now say a word or two as to the personal appearance and -demeanour of the Barbarians. There is no standard of best-looking, and -each tribe will judge from _its_ best type. In general the eyes are -too prominent and open; the nose large and irregular; the teeth bad or -false; the height indifferent; the figure either too lean or too fat. -The hair all colours; red and light most common. The women are so made -up, judging from the articles openly exposed for sale, that one cannot -speak of them with any certainty. The hair, teeth, complexion, bust, -outline of form, are all false or artistically got up. The eyes are too -bold and open. The feet long, and hands large. Too tall, and either -too meagre or too stout. The youth are sometimes pretty. The women are -often brilliant under gaslight (a bright, artificial light). I have -spoken of dress, but I may mention that the women, not content with -every sort of _made-up_ thing to add to their attractions, pile upon -their heads an enormity of false curls, bands of hair, laces, and high -sort of head-ornaments; it is truly amazing. Some of these gewgaws are -hung upon big pig-tails of false hair, and some are stuck high a-top. -Nothing really can be more absurd, unless the false, mincing steps, -and protruding back. Some women are beautiful; but to my unaccustomed -looks, even the brilliant eyes could not blind me to so immodest an -exhibition--or, to _me_, not modest--so instinctively do we demand that -especial quality in the sex, as the crowning grace of true beauty. - -One thing of a personal kind in the habits of all, high and low, I -remarked, which would be intolerable to us. A lady or a gentleman, -whilst conversing with you, or at the table of feasting, will suddenly -apply a handkerchief [mün-shi] to nose, and blow that organ in the most -astounding manner; and this may be continued for some minutes, even -accompanied by _hauks and spits_, and closed by many nice attentions -to the orifices not worth while to describe. Surely this strange thing -disconcerted me very greatly at first, nor do I understand how any -people above savages could do it. A fine _lady_ will interrupt herself -in the very midst of speech, or of eating, with spasmodic effort, -to clear her head; emptying into her fine pocket-handkerchief the -obnoxious matter, and then returning the article to her silken pocket. - -However, we should not expect refinement in a Society where the women -may boldly mount a horse-back, and follow men and dogs over ditch and -wall, urging her steed with the best, to come in to the death of the -poor hunted creature. And this, a noble sport, fit for a lady! Nor -this only, but will crowd to public spectacles, and be hustled and -crowded promiscuously, forgetful of all delicate reserve. These habits -are only to be criticised because of the boasted prëeminence claimed -in all such matters. But what would be thought of our _Literati_ -piling into the mouth huge morsels of flesh, or of guzzling [kun-ki] -(with a gulping noise in the throat), great swallows of a hot, greasy -liquid, besmearing the lips and beard. The Barbarians know nothing of -our delicate mode of eating, where all is silence and decorum whilst -in the act. Another most unaccountable thing to a stranger is the -robbery allowed by the servants of the High-Caste. If you accept of -the hospitality of a great man, you must submit to be plundered by his -servants; and, as a stranger cannot know the limits imposed upon this -rapacity, it goes far to destroy all the pretence of graciousness in -one's reception. When you have eaten at my Lord's table, to think you -are to be _fleeced_ [pe-ekd] by my Lord's _flunki_! - -I was once invited by a High-Caste to come to his house in the country -and shoot game. I accepted, and soon went into the copses to hunt for -birds for the table. A servant accompanied me by command of his master, -to show me the grounds and to wait upon me. He was very civil. The next -day, upon my leaving, this man, decked in the livery [bung-shi] of -his Lord, closely eyed and stuck to me, till, at length, I perceived -he wanted something. Only partially aware of the Barbarian custom, -and blushing at the idea of _feeing_ [tin-ti] or giving anything in -return for hospitality, I awkwardly fumbled in my purse and handed to -him a half-crown. He contemptuously looked at the silver piece, then -at me; and remarked that the "_gentlemen_ of my Lord did not receive -gratuities of that colour." Meaning that gold was only fit for such an -exalted minion. - - - - -CHAPTER XII. - -OF THE APPEARANCE OF THE COUNTRY--AND OTHER THINGS. - - -The country is so small, that, riding in the swift steam-chariots, it -is traversed in an incredibly short time. - -In those parts not disfigured by the smoke vomited out from the huge -fire-chimneys of factories, mines, and the like, nor by the nearness of -great towns, the country presents a green and cultivated look; nearly -as well tilled as our provinces, Quang-tun and Chiang-su. The villages, -Temples with lofty towers, great Houses of the High-Castes, here and -there; trees, gardens, smooth fields of fine verdure, over which cattle -and sheep are feeding; rising hills and sheltered valleys, rich with -copses, orchards, and groves--all seen in moving views--give an aspect -of peace, comfort, and wealth. You do not see the poverty, nor, too -closely, observe the dwellings of the poor. - -In winter it is cold, and the whole appearance changes. Far to the -North, the sun gives but little light--and, like the climate of our -provinces by the great Northern Wall, the cold is severe, and the gloom -deeper. Ice is formed upon the streams and canals, and snow frequently -covers the ground. - -In approaching great towns, you often catch glimpses of the crowded, -wretched streets, where misery only thrives. In some places, in the -winter cold, smoke and darkness, life becomes intolerable to many. -Out of doors you can hardly find your way, and thieves and beggars -emerge from covert to ply their trades. In the night, at such times, -it is only possible to move by the glare of many torches; and people -are often robbed, or bewildered and lost. At this season of darkness -many go mad. There is a strong vein of _horror_ in the Barbarian -imagination, derived from their ferocious ancestors, from their -old idolatries, and deepened by the new. In the gloom, the misery, -the wretchedness--sometimes in sheer disgust of life--many rush -upon self-destruction--throwing themselves under the wheels of the -steam-chariots, and from the bridges into the canals and rivers. Many -persons are thrown down, maimed or killed in the highways, by horses or -by vehicles moving along. Yet, in the grim humour of these barbarians, -this is the very time when the High-Castes begin their _revelries_, and -the Low-Castes most indulge in drink and riot. - -In travelling through the country, you will occasionally notice, -seated upon an eminence, some strong Castle, or Place, of hewn stone, -belonging to a High-Caste. It will be approached through long avenues -of lofty trees, and stand pre-eminent among fine groves, surrounded by -broad lands. These wide Parks contain many thousands of acres [met-si], -left untilled and unproductive; merely with their green slopes and -spaces, interspersed with trees, to give grandeur to the Castle and -its Lord. Still, if you look closely, you will discover near by, the -squalid huts where _huddle_ the _Serfs_, who are starving in the midst -of this rich profusion--Serfs, who never have an _inch_ [toe] of land -of their own, and to whose wornout _carcases_ is begrudged a pauper -grave! - -The inequality between Castes is quite as conspicuous in country as -in town. One is born to an abundance, the other to hunger; one to a -life of self-indulgence, the other to one of enforced and hard-worked -self-sacrifice. The one, at last, is covered by a tomb, emblazoned with -Honour; the other is cast into an obscure corner of despised dead, to -rot in forgetfulness--though, often, judged upon a true measure of -merit, the resting-places should be exchanged--and the idle and vicious -_Lord_ [chiang-se] descend into ignominious neglect! - -You will see deer, pheasants, partridges, hares, and the like, almost -tame, in the meadows and copses; but the tillers of the soil must -not touch them, though starving--they are carefully _preserved_ for -the Lord [Tchou]. Not that he needs them, or cares for them for -food--_sometimes_ he likes to shoot them for idle diversion! - -You will notice sturdy _tramps_ (beggars) resting, or lazily slouching -along by the ways, with heavy staves in their hands; and, if you -suddenly come upon these in a secluded place, very likely you will be -accosted--"Master, I be'se hungry--will ye give me tuppence?" You do -not like the bearing of the man--and would not notice him. But you -observe his face and the clutch of his thick stick--and you hurry to -hand him a sixpence, and get away! These scamps prowl about, idle, -ready for mischief, scornful of honest work--the terror of women and -children who meet them, unexpectedly, without protection. - -Sometimes the Iron-roads for Steam-chariots are carried over the -housetops, in entering towns; sometimes, through long tunnels under -the houses, or under hills--and the works in connection with these -roads are surprising. The Barbarians of the Low-Castes are forced -to incessant labours, to prevent starvation. These must be greatly -directed to mines of iron, coal, copper, and tin; and to various things -made from these, and from wool and cotton. For the fruits of the land -cannot feed the population. The amount of food which must be brought -from beyond seas is very great--and to pay for this, the products of -industry must be given. Now, other Barbarian tribes make these things -also, and; having them, do not require the English; in fact, in more -distant parts, undersell them. From this cause, many are unemployed and -turned adrift--they have no land to till; they beg, steal, and starve. -Should this inability of the English Barbarians increase, there would -be no sufficient employment for the Low-Castes--there would not be the -means of paying for the food required--and depopulation must ensue! The -wealth of the High-Caste must shrink--_the English tribe must decline -in strength_! - -Many of the High-Caste, already anticipating danger to -themselves--fearing not merely loss of revenue, but the savage ferocity -of starving multitudes--promote schemes by which large numbers of the -poor are shipped off far beyond the great Seas (so that they never -shall return)--to starve, or live, as may chance. "England is well rid -of them!" they say. - -In the neighbouring island, Ireland, an actual starvation of the -people in vast numbers happened a short time since. As in England, -the poor _serfs_, tilling the soil and owning none; at _the best_, -toiling for the High-Castes for such pittance as would buy the -cheapest food--_potatoes_; when these failed, could buy nothing--all -else too dear. _These failed, the serfs died_ by thousands and tens -of thousands. Not because Ireland was destitute of food; such was -the abundance that ample stores were actually sold for other and -distant tribes! but because, in the midst of plenty, the starving were -powerless to touch it; it was out of _their_ reach--out of the reach -of paupers! The potatoes were not--and they must die. The annals of -no people record such a depopulation of a fertile land, in the midst -of peace and plenty--there is no parallel! A people dying, not from -idleness, nor unwillingness to work; not from want of food at hand; not -from the ravages of war, nor pestilence; but from sheer poverty! Yet, -the English Barbarians boast that no people are so rich, so generous! -In our own annals are recorded great sufferings from floods, failures -of crops, and natural causes; where our vast populations have been for -a time _deficient_ in _food_; but we have nothing to compare with this -Barbarian horror! - -The _Thames_ is the only considerable river. This flows through the -greatest of all the cities of the West--London. It is an insignificant -stream--much less than even the _Quang-tun_, in our chief Southern -province. - -As it flows through the great city it is, in some places, confined -by high hewn-stone terraces [kar-tra]. These are truly great works, -and useful, worthy of a strong people. On the river bank is the vast -_Hall_ of the Grand Council; with its lofty towers, turrets, clocks, -and many bells. The architecture is not like anything known to us--it -is the _Gothic_, which I have mentioned elsewhere. Why this style, so -characteristic and fit in the Temples, is used in this grand Hall, I -know not; but probably because this barbarous form was that of the old -Hall, destroyed by fire some time since. And the barbaric stolidity -sticks to its habit, however inconvenient and unfit. Not far away, may -be seen the Dome and Towers of a fine Roman-Grecian Temple, clear and -defined, giving expression to an orderly and trained mind, severe in -dignity and beauty. But the _Gothic_, expressing, or trying to express, -something very different; and, rising in the Temples of a gloomy, -dark Superstition, to a horrible and unformed shape! With _that_ the -disorderly brain burdened _itself_ and the river bank--a pile at once -wonderful and abortive! - -London is very large, perhaps equal to some of our greatest cities. For -the most part very dirty and grim, and badly built. The river shows its -great trade--not inland, but from abroad. You can discern, rising above -the buildings, the many tall masts of the ships like forests dried up. -And you will observe the numerous vessels with high chimneys; these -are the vessels moved by _steam_--and the incredible number of small -craft. At one point you will remark the tall white towers and the high -prison walls of stone, erected by the Barbarian chief from the Main -Land who subdued the English tribes in our dynasty _Song_, and made -this huge Castle a stronghold and prison. - -Lower down rises, close by the shore, one of the best in style of all -the Barbarian monuments. It is a fine Palace in carved stone, built, -after the Roman forms, to perpetuate the remembrance of _Victories_ -gained over distant tribes. Within are great Paintings of these -Victories. Terrible scenes of devastation and cruelty; bloody fights -and dreadful conflagrations, by sea and land; rapine, massacre, -unbridled fury! These are the most admired of all things by the -Barbarians--by the Low-Castes, who are almost entirely the victims, -as much as by the High. The sight of these kindles their passion for -bloody force. They _Hoorah!_ with an indescribable _yell_ [zung] -whenever they wish to show their frantic delight at any exhibition of -brutal ferocity. This _yell_ is greatly gloried in, and vaunted to be -far more terrible than that of _any other_ tribe--that by it _alone_, -when raised upon the air by fierce bands, English Barbarians have -routed armed hosts! - -When one is in the narrow seas of the English, very many vessels may -be seen, and near the coasts fleets of fishing craft. The fishermen -live in great poverty, in miserable villages by the seaside. They -use lines and snares, sometimes like ours, but are not so ingenious -in catching the sea-creatures as are our fishermen. They have never -trained birds to the work. Their huts are noisome, and their habits -and dress unclean. They wear a curious cover upon the head, like a -basin, with a long wide flap behind. This is all besmeared with a -thick, black oil--and their clothing is stiff and nasty with the same -unctuous stuff. The oil is to exclude the sea-spray and wet. Their -speech is nearly unintelligible to the _Literati_, though comprehended -by their own _Caste_; they are of the lowest--serfs. Multitudes of -these rude and unlettered Barbarians perish amid the waves in the -storms of winter--being forced to imperil their lives that they may -live _at all_. They are quite a feature in some parts, with their -awkward uncouthness. They are addicted to the grossest superstitions of -_the_ Superstition. They have many legends about the dark _devil-god_, -and swear by _him_ mostly. They seem to think to cheat him--though they -cautiously observe those things which may entrap them, and nothing -would tempt them to put to sea on the _devil's day_--Friday. To do so, -would be to go to the _devil's Locker_ (as they call it) at once! This -class is similar to the sailor [mat-le-si] known in our ports, and the -character may therefore be fairly judged. The fisherman, in fact, often -changes into the ships and goes upon distant voyages. - -There are no mountains, only pretty high hills, in the English -provinces. The loftiest are in the far Northern parts, where are also -some small lakes. In the winter these loftier ridges of land are -sometimes white with snow. The inhabitants are savages, having their -legs naked and bodies wrapped about in loose robes and skins, secured -by a belt, into which a knife is stuck, and to which a long leather -pouch is hung. In this pouch they place some dry corn [matze], which, -with strong wine in a bottle suspended from the neck, enables them to -live for days. Thus equipped, they descend to the valleys, and drive -off to their haunts in the rocky hills the cattle of the more civilised -people of the plains. - -The English Barbarians have never conquered these fierce tribes of the -Northern hills, but have contrived gradually to destroy and to remove -them. So that, at present, what few remain are quite tamed. A great -many, in times past, were cunningly betrayed to the English and put to -the sword; but, in latter days, the _head-chiefs_ have been bought by -the English, and used to entice their ignorant but devoted serfs to -enter into the armed bands to be sent beyond seas. By these methods, -those distant Northern parts have been, in good degree, depopulated and -made quiet. - -The Low-Castes furnish the fierce savages so well known in our -Celestial Waters as those who live in the great fire-ships. - -Now, when the English tribe, being in need of many men for these ships -(just about to go away to plunder and to fight), determines to have -them, this follows:--Strong, brutal men, are paid to watch for the poor -of the Low-Caste, and seize them. These cruel wretches are armed with -clubs and swords and small firearms. They are sent into the places -where the poor and friendless abound, to seize any man whom they think -they can carry off without much _fuss_ [pung]. The poor cower and hide -away; but these savage bands hunt them out, and bear off from wife and -children, it may be, or from any chance of succour, some unfriended -man to their dreadful dens. Here they are beaten, or put in irons, or -otherwise maltreated; or they may have been brutally knocked down when -captured. When gangs [twi-sz] are collected, the victims are forced -on board the fire-ships to work in the dark, filthy holes, till, -completely cowed, they are made to fire the great cannons, and to learn -the art of sailing and fighting! - -Many of these slaves of selfish, cruel force, never see their own -land again, but are killed in fight, or by accident, or by disease. -Multitudes sometimes perish by a single disaster. These are, however, -fortunate. They have escaped the brutal whipping, the loathsome -diseases, the vile contagions, the inexpressible horrors of a continued -captivity! - -By these _press-gangs_ (so-called) the fire-ships are often supplied -with victims snatched from the unprotected Low-Castes; and the Upper -enjoy the idle and luxurious security which they rob from the blood and -limbs of the friendless and obscure. - -This unjust custom, frightful in every aspect, receives the approbation -and applause of the Barbarians very generally, who say, "Let the -fellows thank their _stars_ that they can receive the Queen's money -and fight _for_ her! Then look at the chance for _prize_!" By _prize_, -they mean some pitiful fraction of the plunder taken. The _stars_ are -referred to, because the Barbarians fancy that everybody is born under -the influence of some star! - -I once noticed a painting, wherein a young man and maiden were -represented as just leaving a Temple, where they had been married. Both -were nicely dressed, young and handsome, with roses and _nosegays_ -[bong-no]. They were walking arm-in-arm, happily engrossed in each -other, when, from an alley, out springs a black-whiskered _bully_ -[kob-bo] with drawn cutlass, followed by a band of half-drunken, armed -wretches, wearing the sea-garb of the Queen; he grasps the young man -roughly by the collar--the picture attempts to show the indignant -surprise of the man, the clinging tenderness, fear, and horror of the -maid! But more striking to an observing stranger than even these, is -the merely passing curiosity of the people moving about! The scene to -them is not so novel. It is merely a _press-gang_ doing its lawful -work--if, by chance, a wrong sort of man be seized, it is none of the -affair of these indifferent passers. - -Probably, the picture means to excite some compassionate interest by -showing how _very hard_ the press-gang system may work! - -It would be vain to call the least attention to the matter, if the -victim were merely a common labourer; even the accessories of wife and -children would not raise the scene into one of compassion. Nor does the -representation, for one moment, cause any reflection upon a _system_ -wherein _bullies_ [kob-toe] are employed to waylay and carry off -unbefriended and unoffending men, at so much _per head_! For, besides -the regular pay, a reward is given for each victim captured! - - - - -CHAPTER XIII. - -LONDON. - - -London is the capital city of the British Empire. This is the style -assumed by the English when they speak of their whole power. It is a -curiously constructed empire--in some respects like that of the old -Romans, who, however, obtained their domination more directly by valour -and wisdom--whereas the English rather by cunning, accident, and fraud. -I say _accident_, because the immense regions possessed by virtue of -discovery come under the term; and the vastest of all their distant -provinces, that of India, was obtained chiefly by fraud, assisted -by force. I say _curiously_ constructed, because these Christians -are content to wring from Heathen subjects their last bit of revenue -utterly indifferent to the idolatries and to the miseries of the -people. If the Taxes come in and the wretched Hindoos starve, the main -thing is to make the money and support 'our magnificent Empire' (as the -English have it). So the wildest excesses may go on, and the native -chiefs, who are mere creatures of their distant masters, may oppress -the poor inhabitants; still, now and ever, the Master demands money; -this secures the yoke upon the neck of the subjugated, and enables the -English to make the vast Hindoo world a field where golden harvests -are to be reaped. Boasting of liberty at home, there, a tyranny most -odious is practised without pity. Then, the distant settlements where -the poor English Barbarians go, to cultivate the lands and to trade -and plunder, are held in subjection chiefly to give places, with -large revenues attached, to members of the Aristocracy, who must be -provided for in some way, as they can do nothing for themselves. So -this arrangement is very satisfactory, because the stupid Englishman -abroad is just as devoted to the Upper-Caste and to the Superstition as -at home, and feels honoured to have a "scion of nobility" foisted upon -him; and is amply repaid all the cost by the privilege of "cooling his -heels" in an ante-room of the great man, when he holds his little Court. - -The result is, that back upon London flows all the wealth which the -English Barbarians can contrive to get. Having these distant regions, -and a greater trade across sea, London has become the greatest mart -of all the Western tribes. It is, perhaps, as large and populous as -our Pekin. It is the centre of Authority and of business; not only so, -but is the Metropolis of all the Christ-worshipping Tribes--or, as the -Barbarians phrase it, of _Christendom_. - -The population is 3,500,000, or thereabouts. The bulk of this multitude -is poor, and a large fraction paupers. Yet the English boast that "it -is the richest city in the world!" - -Most of the streets, courts, and buildings are very mean. In the -winter, nothing can equal the repulsiveness of the place. To the -squalor of beggary, the meanness of abject poverty, add the darkness -and smoke; and the conditions seem unfit for human life. The rich shut -themselves within their houses, drop the heavy draperies over windows, -stir up the fires, light the flaring flames of the curious gas-lights, -eat, drink, and sleep--shutting out from sight and sound that hideous -_outside_. This is the time when the wretched in mind and body find -existence too great a burden, and cast it off with a shriek and a -rush--plunging into the river or canal, or dashing beneath the wheels -of the swift steam-chariots. - -At all street-corners one notices the gin and beer shops. These are the -homes of the poor, who find in them the warmth and comfort which are -wanting in their domestic haunts. These shops are closed at mid-night, -when the half or wholly drunken loiterers must straggle off into -those holes and corners which _are_ their homes. Probably there is no -feature in barbaric life so curious and so characteristic as this--this -Gin-house of the poor. The Government licenses these places, and -derives a great income. The Upper-Castes fatten upon this very thing. -What can be said of it--what done with it? - -Another remarkable object in the London streets is the _Street Arab_. -This is the name given to it by the Barbarians. But the Arab of Asia -(if my reading be correct) is nothing like this creature. The London -Arab is of the degraded and thieving class--the very sediment--but -not yet fully weighted! In years a youth, but in feeling a ravening, -sharp, adroit animal, quickened by the exercise of every instinct, and -cool and expert from constant habit. He dodges in and out from under -the heads of horses and the wheels of vehicles; mounts a lamp-post, or -anything by which he may get a sight; seizes the bundle which you may -have in hand; touches his uncombed front locks of hair, "Please, Sir, -le' me carry it, Sir;" and trots before you, happy if he get twopence. -Nobody knows where he sleeps, or eats, nor how he lives, at all. I -have suddenly come upon two or more of them, when resting upon an iron -grating. Their naked feet and heads, their thin limbs hung about with -dirty rags, and their teeth chattering with cold--but never a word of -complaint--no seeming thought of anything hard or uncommon. These iron -bars cover, sometimes, an area below, into which the warm, moist air -of kitchens comes, and rises through the gratings, loaded with the -smell of cookery. Upon these bars will huddle together these half-naked -and starved outcasts, happy in the partial warmth, and a hope of -food--for, if only a bone, or a bit of that steaming soup could by any -chance be theirs! Poor girls, of this wretchedness born, shivering -upon the wintry swept corners, timidly offer you matches [kin-fue], -"Please, Sir, buy"--and will run along by your side, if you give them a -half-glance, begging you for pity to buy. Human misery finds no greater -examples, nor any form of degradation deeper depths, than the lowest -class of London--nor of London only, but of all the great towns. - -This degradation takes on every shape of misery and shame. Crime of -every kind breeds in it--disease, despair, and death! Is it inseparable -from human existence--must excellence in humanity be only for the few? - -London has for Misery its Charities--for Crime its vast Stone prisons. -The latter are more accessible, and, for the offences of mere poverty, -quite as desirable. Pauperism detests the alms-house--it hates -subordination; and will, sometimes, starve before it seeks the bread -of scornful wealth. Extreme indigence hardens--softness is turned to -stone--human instinct feels wronged. "I wish work and pay, not idleness -and pauper-bread." The cruel thing with the poor is, that at _first_, -there is not debasement. Work is sought--but, continued inability to -find work and honest bread, leads in the bad demon--which loves not, -cares not, feels not--renders inhuman. - -In walking the streets one feels the cold nature of the English -Barbarians--one sees its exhibition everywhere. It is intensified by -Caste divisions: there is no real sympathy. An Englishman shows in the -streets, and in all public places, the indifference of a brute. Nothing -moves him, nothing makes him laugh, smile, or give any sign of emotion. -In sports, nominally sportive, there is nothing of gaiety--only with -the Low-Castes very coarse and rough brutishness; and with the Upper -a repulsive cynicism. This mood gives to the life of the streets no -pleasing animation--only, at best, mere animal movement, as if each -beast was intent upon his own particular hunger. At the Play there is -no show of genuine enjoyment--and the dance (somebody said to me once) -might be a dance of Death, so far as any lively pleasure appears. - -The _Hansom Cab_--of which there are thousands--is a singular and -characteristic thing. It is a vehicle of two wheels, drawn by one -horse, and carries two passengers. The Barbarians, intent upon gain, -allow the driver to urge his horse at speed through the crowded -streets, giving no other warning than _hi-hi_! Everybody must look out -_at his own peril_; for life and limb are unimportant compared with -speed in business. One would not credit this--but as I have been nearly -run over by these drivers more than once, not hearing the _hi-hi_! I -can vouch for the existence of these privileged vehicles. The use of -them is based upon the same rule, which allows of so many other things, -to us inhuman or unjust--to say--that 'the convenience of trade' is -paramount to trifling risks of life, limb, or soundness of abstract -morality. - -Another public chariot for passengers is the _Omnibus_. These are very -numerous on the great thoroughfares. It is drawn by two horses, and -will hold twelve or more inside and fourteen outside, upon the top. -These are licensed by the law, and convey people a long distance for -a small sum. The name is from the Roman, and means a bus (kiss) for -all--a ridiculous term for which I can give no explanation, unless, -as women and men ride in them promiscuously, some of the sly and -coarse humour of the Barbarians may be meant. I refer, however, to the -carriage, to give an illustration of street life, and of the English -bearishness [che-liftze]. I have seen women and children waiting at a -corner in the mud and rain, for the _'Bus_, and when it has stopped, I -have seen men rudely elbow themselves to the front and enter upon the -unoccupied seats, leaving the women to the inclemency of winter, or to -the rain and sleet. And these not the _Roughs_, but gentlemen. This, -too, one would scarcely believe, if one did not see. - -The _police_ [ki-ti] of London is noted for its stupidity; its -members are the perpetual _butt_ [la-phe] of farces and plays in the -Theatres. Yet the liberty and the good name of the citizens are at -their mercy. If a stranger be hustled and mobbed, it will be well for -him to get out of the affair without any call for the police, for if -one of these should come up, he will be as likely to pounce upon the -innocent and injured as upon the wrong-doer. And he likes to make his -_arrest_ appear guilty before the magistrate--_he_ is not mistaken. -In selecting policemen, rather strength of body than any moral or -mental qualification is looked for. And the theory seems to be that -one cannot afford to pay for intelligent men, where merely the liberty -and good name of the individual is concerned. Here again, "better that -the particular person should suffer than that too much money should be -paid;" especially as the Police are not likely to be _hard_ upon the -upper-Castes. To these they can be conveniently deaf, dumb, and blind. - -One wonders, looking along the interminable extent of mean streets, -to see the endless shops. It looks as if everybody had something to -sell; and where the buyers can be who knows? You may watch some of -these places for hours, and you will not see a soul enter or depart. -Look in, and very likely some old man or woman is drowsing away, if in -summer time, behind a paltry litter of old stuffs, the whole not worth -a year's living; or, if in winter, half-perishing with cold, waiting -for customers who never come. And these waifs [dri-tze] of a forgotten -trade linger on, in old age, eating hungrily the husks of former -traffic, which new ways have destroyed. London is an enormous shop with -a West End of dwellings; these, however, not by any means shopless. It -is a marvel. Thousands and thousands of mean shops, yet supporting the -tens of thousands which live by them. One asks how any fair profit can -do this. You will see a display of rusty goods, of tawdry ornaments, of -dirty books, of mere rubbish; and if you venture inside you will hurry -out again. The creatures inside are as unattractive as the wares. Do -you believe these are places of honest dealing? - -But in what are called respectable tradesmen's houses, profits must -be little short of plunder--the business is so small. Yet the English -Barbarians, of certain classes, seem to take to this mode of living -upon the community with a hawk-like keenness. The difference between -the price of an article of food, whether bought first hands, or after -it has passed through these intermediaries, is a difference as of -one-half to the whole--that is, the price is doubled! - -These petty tradesmen glean their livings from the poor, who cannot -help themselves; but, in truth, the common feeling is on all hands, -"Let us plunder, and be plundered." It is merely a question of securing -a good share. - -London, therefore, not wanting in a certain air of greatness in -some parts, really expresses very clearly the traits of the English -Barbarians. It is gloomy, morose, huckstering, repulsive. Huge it is, -like the English barbaric power; but incoherent, uninformed, unlovely, -without the beauty of refinement. - -Still, in the purpose of the Sovereign Lord, one may guess the use of -this great centre of barbaric influence--it is to beat down the distant -and worse tribes beyond the great seas. As one sort of predatory -creature devours another, so these Barbarians destroy worse types -of men than themselves, and prepare the way for human advancement. -Whether, however, they shall themselves ever emerge into a noble life, -is a curious inquiry. - -The _West End_ is that part where the High-Castes reside when in the -Metropolis. It is the seat of Palaces, of Courts, of better built -streets, and of the best Parks and ornamental grounds. Here the -Theatres and revelries are; the great dinners, the Routs, the Dances, -and the stir of High life. Here, in the Parks, the grand dames air -themselves, their poodles, and servants. Here, on horseback, they -astonish onlookers by the display of figure, and, on foot, by a show -of head-dress and draperies, and bright eyes and fashionable forms. -Luxury, idleness, show, frivolity, mock the wretchedness which despairs -and dies, or robs and cheats in not distant back slums [gna-zti]. -Still, along these costly rows of equipages and richly-attired women -and men, on whose persons may be single gems which would give bread to -thousands, one looks in vain for what would give a human and pleasing -touch. If you see a lovely face, it might as well be at a funeral. The -whole spectacle is cold and lifeless; the horses only have animation, -and they are kept down to the tamest possible step. The world cannot -show finer animals, nor wealthier owners, nor more luxurious idlers, -nor more unattractive human beings. Joy is unknown, and any touch -of natural sentiment, along the long line of devotees of wearisome -Time-killers, may be looked for in vain. - -When I first walked about the streets, I found myself the victim of -Barbarian insolence. My dress attracted rude notice, and I soon adopted -the common garb. This, however, only partially removed observation--for -my features were different. However, a longer use accustomed me to -rudeness, and enabled me to let it pass unnoticed. One part of the -town, particularly, appeared to be infested with women, who accosted -me and insisted upon walking with me. I could not for some time -understand this; but since, I have been informed. The neighbourhood -of the Theatres--in fact, many parts of the West End--are the haunts -of these poor creatures, many of whom seem to be but little more than -children. On one occasion a well-dressed young girl, as I was leaving -the Play, smilingly spoke to me, and asked the time! I took out my -watch, which was worn in my fob, and holding it up to the gaslight to -see the hour, it was snatched from my hand. I merely caught sight of -a person vanishing round a corner. The girl exclaimed, "What a pity," -and put her hand gently on my arm. I, however, moved away quickly; but -all trace of watch and robber was gone, and the young woman too! This -would not happen to me now. I did not then know of the state of things -in the _centre of Christendom_! Of course I was robbed on several -occasions, and in many ways, and shortly found that I must look upon -everybody as a rascal, as the English do. - -But perhaps there is nothing in London so exasperating as the -_Lodging-house keeper_. This is a creature not unknown to other -regions, but reserved for its most perfect and exquisite finish for the -Metropolis of the World (as the English like to call London). - -This being starves you, freezes you, cheats you, waits upon you, steals -from you, lies to you, flatters you, and backbites you; reads your -private papers, has keys for all your boxes and drawers, and a complete -inventory of all your effects. She chooses from your handkerchiefs, -smoothes her hair with your brushes, scents it with your perfumes, -"makes herself beautiful" at your toilet. She examines your boots, and -finds a pair which you "will never miss," for her _James_. She brushes -your trowsers, and takes care of any loose change. She waits at your -table, counts the oranges, and thinks she will try one. - -When you ask for that _pie_, she has given it to the dog--"I thought -you were done with it, Sir." She cracks a window pane, and charges it -to you in the bill. She eats your bread, drinks your beer, _tastes_ -your wine; and charges you a shilling for a pinch of salt. She demands -pay for coals you have not burned, and for gas you have not used. She -gives you sheets that are worn out, and makes you pay the price of new -when you stick your toes through them. She demands the _wash_ for -coverings which you have not soiled, and for _tidys_ that were never -tidy. She has a lot of cracked cheap glasses and crockery, which she -makes you pay "for cracking, Sir"--as she has already made others many -times before. In truth, these are invaluable to her--"she get new ones, -not she"! (as she says to her drudge of all work). - -You pay for clean table-linen and towels weekly (and weakly)--but if -you ask for a fresh table-cloth, "I have a friend to dine"--you get it, -and a charge for it _extra_. If you intimate that you _could_ not have -had "so much butter"--you are reminded that you are speaking to a lady, -who has been accustomed to have _gentlemen_ in her rooms! - -You sleep on "hobbles," and are blotched in a curious manner. You hint -to the servant that you have seen _something_ as well as felt; but -"nothing of that sort was ever in my house." At last, when you find it -quite impossible to satisfy the ever-increasing rapacity, you "think -you will leave." You are very forcibly reminded that you are bound to -"a month's notice, Sir." And, happy to get off any way, this you waive -and pay for. Nor do you flinch when, on exhibiting the final account, -"my lady" has recorded a list of casualties, very startling:-- - - (Mental notes:--) - Towel-horse broken always broken. - Chair-back ditto ditto. - Door-plate cracked ditto. - Table-cover stained old. - Carpet ditto old, worthless. - Walls injured by boxes old knocks. - Candlestick broken servant. - Postages, and servant for letters (paid). - Blacking, salt, and pepper (omitted and always - charged). - Wash of coverings, toilets, and counterpanes. - -You glance at the foot, pay it. You think all is done. But "my lady" -expects a "slight gratuity, Sir; not for myself, of course, but for -Nancy!" I should add that this harpy is a devotee, and is as punctual -at prayers as at prey! - -One, however, soon finds a change of place is no change of fate. The -pickings and stealings may take a little different form, but the result -is the same. The only thing is, to get for your money cleanliness and -comfort; estimate the whole cost, and consider the plunder a part of -it--for you will not escape. The _Lodging House_ is only typical. All -are preyed upon and prey upon. It is the rule of barbaric life, and -_Caste_ makes it inevitable. The low think it no robbery to get a share -of the plunder enjoyed by the rich. There is, in the general state of -things, a rough instinct of justice in it--only innocent people also -suffer. - -If you live in one of the huge buildings called Hotels, you are no -better off. Here, every mouthful is counted; you cannot breathe (so to -say) without paying for it. If a waiter look at you, he will expect a -_gratuity_ [_ti-tin_]. - -After you have paid everything which an experienced and greedy -ingenuity can think of, as you are about to leave, the servants will -obsequiously open and stand at doors, hold and brush your hat (already -_brushed_ bare), catch up some trifle, and generally get in your way, -to force gratuities out of your good-nature. If you, at length, reach -the vehicle called for you, before you can open the door of it, up -will start, as from the ground, a miserable creature, who intercepts -your motion, adroitly opening the door for you, and then, when you are -seated, stands staring directly into your face, with his hand still on -the door-handle, awaiting a gratuity. You have buttoned up your coat, -your gloves are on, it is cold; but you cannot refuse the demand. - -You are finally off; you arrive at your new quarters. Before you can -wink, up starts a first cousin [tw-in-ti] of him who has just stared -at you, who, in his turn, seizes hold of the door-handle, and shows -in every motion that he has seized you too, at least to the extent of -_sixpence_. You step out; he touches his hair (he has no hat); you try -not to see him; but impossible--the pennies must come. - -But why attempt to delineate these endless methods of prey. The poor -wretches who live by these miserable shifts are innumerable and -everywhere. One does not begrudge the _pennies_, but detests the -nuisance, and the debasement which it demonstrates. - -London is an undesirable place of residence, unless for the rich, and -to them only for a few months in the year. But it is full of objects of -study to him who cares to know anything of barbaric life, or who wishes -to investigate the records and literature of the Western tribes. - -All great cities are much alike; it is the different aspect of human -life which is the noticeable thing. Unless, on the whole, a great city -exhibits humanity in a pleasing condition, it is a failure, however -rich it may be. London, which was described one hundred and fifty -years ago as a "Province of Houses," certainly contains an immense -population bare of attractive features. No doubt much must be put down -to climate and fuel. The former is foggy, cold, dark, and disheartening -for the larger part of the year; and the latter, by its foul gas -[ptrut] and smoke, makes the fog and cloudy air so obscure as to give -an unearthly gloom. The poor feel not only the gnawing of hunger but -the nipping frost, unrelieved by any smiles in earth or sky. The mud of -the streets is like a nasty grease, and one walks or crosses the ways -in terror of befoulment. The clothes and the face are exposed not only -to this, but also to the defiling smoke which drops a steady drizzle -[kri-tze] of black atoms upon everything. - -Poor shivering creatures--men, women, and children--are at street -crossings and other places, incessantly sweeping away so much of the -mud as may enable pedestrians to pass with less weight of nastiness -to boots or skirts. These, often very old, or lame, or half-starved -and ragged, piteously expect a penny. I have often watched the little -girl or boy, or old tottering man, and seen the hurrying passers, on -and on, the stream ceaseless, yet have rarely seen a single penny -given. I have sometimes put in my outside pocket some copper coins -to have at hand; and when I have given to one of these sweepers, the -thanking look was well worth the petty trouble; it also showed clearly -that the gift was not too common. How these victims of poverty live, -where they cover their misery from the wintry cold, I cannot guess. I -used to notice one very old and almost imbecile who swept at a place -where I crossed frequently. He would stand motionless under a thick, -scrubby tree which stood just at the corner of the streets, clinging -to its shelter, slight as it was, for protection from wind and rain, -and barely touching his head with his finger with a bow when people -passed. Occasionally, slowly, and with limbs stiff and back hardly bent -to toil, grubbing across the way with his muddy broom, but never giving -other sign of vitality. I missed his silent figure one day; another -wretch had stepped into his heritage, [qua-ti] and stood beneath the -scrubby tree--the old, silent, patient sufferer had found a pauper's -grave at last. - -Akin to these (indeed cousins-german) are the old creatures who sit -at street corners, or by the way-sides, selling trifles, which nobody -buys. Through the long, cold days, huddled into a heap, and looking -like a pile of rags with a red face a-top, motionless, will one of -these sit, bleering and winking with rheumy eyes at the juiceless -fruit, or handful of nuts, or ancient cakes, or nasty sweets, displayed -upon her little board. If by chance you happen to curiously turn your -eyes upon this strange object, some start of vitality appears, but -vanishes as you pass on. Who buys, who eats; what can possibly come of -this strange traffic? Yet you will see these human things, day after -day, sitting, one would think, despairingly, awaiting the buyers who -never come. How fine a thing it would be for the idle rich, who like a -new sensation, to go about the streets, accompanied by a servant, and -buy of these patient crones [ko-tse] a good part of their daily store! - -When I first walked about the great places of the city, I was surprised -to see very many miserable men punished (as I supposed) by the -_Cangue_. They had suspended to their necks two boards, one in front -and one behind. Upon these were curious devices. Horses, women, great -fires burning, ships blowing up, and the like. Perpetually walking -to and fro, just to the measured distance, and never once sitting -down, never once speaking, nor being spoken to, these creatures, thus -accoutred, walked dismally right in the garbage of the gutters. No one, -by any chance, ever noticed them, nor by any chance did they ever do -other than, with slow and limping gait, keep up the march of doleful -dismalness! For long I puzzled over these ragged apparitions; after -many moons I found that they were merely stalking advertisements! -[muun-shi]. - -I might give many other illustrations of life in London, differing -from what is known to us. The human dregs are truly dreadful. Their -haunts are indescribable. Many settle upon the oozy and slimy river -bank, when the tide is out, seeking anything which perchance may -have been washed up. Wading in a filth which covers the feet and -befouls the whole tattered creature, this being, nicknamed _mud-lark_ -[pho-ul-sti], becomes an outcast to all decency. Others prowl about -the ash-heaps, and sift and pick over any heaps of rubbish, carefully -gathering from garbage, bones, rags, anything which can give the merest -pittance. It must be certain that human degradation can go no deeper -when to debasing and starving poverty is added drunkenness, loathsome -brutality, violence, and crime. - -Possibly the greatest city of the Barbarians is not worse than the -worst of some portions of a great city with us; nor should I refer -emphatically to the wretchedness of London were it not for the boastful -ignorance manifested by Barbarian writers and literati. These always -speak of the prëeminence of English civilization--of the grand and -humanizing influence of their true religion--of the wealth, the -liberty, and the happiness of the people! No other tribe is so humane, -so just, so brave, so wise, so free, so prosperous, so contented and -happy! - -In the face of these declarations, which are to be met with on all -sides, London is a marvel! Nor London only, other cities are more -marvellous; one wonders what the standard must be, by which is tested -this boasted prëeminence. If by _other_ Western Barbarian life, and -compared to that, truly superior, then what must be the condition at -large of the Western tribes? - -There is a nuisance common enough with us about the streets; and in -London it takes every shape. I mean street music. Besides the troops, -which infest public places, startling you with a crashing outburst -of noise from many brass instruments, there are mendicants, of all -ages and both sexes. The halt, the blind, come singing in the most -doleful manner, unaccompanied; and others making the night hideous with -squeaking wind-pipes, or noisy things of some sort. After annoying you -for a long time, one of these will perhaps boldly knock at your door, -and demand a gratuity. Some of these creatures blacken themselves, and -appear in the courts and squares singing and playing not too decently. -Some poor woman, with babes in a kind of basket pushed along on wheels, -will try to gain sympathy and pennies by screaming out some woful -strain which nobody comprehends, and which grates upon the ear like -rasping iron. Sometimes a miserable wretch, shivering with cold, will -stand before the bright, warm doors of a drinking place, and sing his -feeble note of woe. The most dreadful objects will be those horribly -deformed, who, crooked and distorted out of human shape contrive to get -along in some strange device of wagon, pushed by their own stumps of -hands or feet. Generally these affect to play upon something, no matter -what, and drag on an existence too wretched to think of. - -But why dwell upon these lowest strata of human existence. It shows -out on all hands. Among the gilded idlers of the West End, on the -very porticoes of grand Temples. Luxury and pride drive, with mien -unconscious of human want and woe; unconscious of "the common lot" -awaiting all; almost over the very bodies of these to whom life is so -deep a darkness. - -London in its sparkling splendours laughs and makes merry. Within -its great Parks, in the summer months, musical birds make the air -melodious, and flowering shrubs, and fine trees and verdure, give -beauty and rest to thousands of the poor--but not to the lowest. These -slink away into the fouler haunts, or spread themselves over the -green country, seeking new sources of pitiful gain! In the mid-summer -the best of London looks almost cheerful; and a sky more pure, and a -sun-light which, though not brilliant, _is_ soft and warm, render life -tolerable to the poor. For the rich and idle, they go out of the City -and leave it, as they say, _empty_--for those who remain are _nobodies_ -[cham-tsi]. Yes, the millions left to toil are nothing. Still, the -magnificence of the High-Caste flowers immediately upon that toiling -mass--from _it_ grows all the spreading splendour which regards it not. -The glowing flame cares nothing for the black coal; nor is the money -soiled which passes through the hands of despised indigence. London gay -and brilliant, glows and glitters upon its dung-heap--as a luminous -vapour flashes and flits over a putrescent carcass. - -Perhaps one should not be too critical, nor expect other than these -inconsistencies in humanity. Misery will be largely its _own_ cause. -Great populations do not herd together without shocking inequalities -of condition; yet, the reflection will arise, Is not the _boast_ of -refinement and civilization too much for patience--would not humility -be better? The boast means self-content--humility would mean a steady -work for improvement. One sees not, nor really cares to see; the other -sees and feels, and wishes to remove what gives a sense of humiliation -and of pain. - -Splendid London may disregard the blackness of the East End (as the -poorest quarter is called), and think itself a good _Christian_ to -shun it as a place of horror; but, to my _pagan_ wisdom, it seems -indispensable to devote that money and energy to the civilization of -the English Barbarians, which is now sent to "_the benighted heathen_." -These, no doubt, have the poor and the degraded, the black spots of -moral imbecility; nor would one object to any really benevolent -enterprise, though not too rational. But the missionary [kan-te] -spirit rises so distinctly from an ignorant self-sufficiency and -blindness, a merely superstitious notion of a thing to be done as any -rite or ceremony is to be done--_for the good of the doer_--that it -is impossible to have much respect for it. Then, too, the whole thing -shapes into a machine, by the working of which men are to live and get -honours and places. If a truly grand benevolence moved the people, it -would be impossible to overlook _the Heathen at home_. - - - - -CHAPTER XIV. - -SOME GENERAL OBSERVATIONS. - - -It is the business of a wise man (as our illustrious _Confutzi_ -and _Menzi_ say) to seek the _conditions_ of the visible forms of -things--whether the things be those which we see, or only those which -take form in the mind. The conditions are what the Barbarians call -_laws_. We see that the use of a certain earth will enrich some soils, -and impoverish others; we examine into the cause; we try to discover -the conditions which make this difference. We know that, generally and -broadly, the elements are the same, but they are differently combined. -The Western Barbarians are of the same race with ourselves--inherently -the general nature is the same. What difference of combination of -similar elements has produced results so dissimilar? - -In the mighty East, where civilization goes back into the most distant -and dim antiquity, _the laws_ which underlie organized governments -and customs, and which give form and life to communities, are very -different, and sometimes antagonistic. It is certain, therefore, that -man, really the same everywhere, has, in the course of ages, evolved -from his own and surrounding nature very different forms of social -life in the East and in the West. Man and nature radically the same, -have, in different conditions, grown and put forth very dissimilar -shapes of growth. The tree and the fruit are rooted in similar soil, -have grown in similar air, sun, and rain. Even the trees are not wholly -unlike, nor the fruit; yet, most unlike, when duly considered; and, -when regarded with a view to usefulness and to perpetuation, _one_ may -demand the axe, and the _other_ only the nice pruning-knife [quin-tse]. -But a difference so great implies a different seed-germ--not -necessarily; for, from the same germ, one may have a bitter, even a -poisonous fruit, which finer culture can make sweet and healthful. - -If we assume, then, the same germ, whence so great diversity? In my -poor mind, when, among the Barbarians, sad and bewildered by the -disorder, confusion, and complexity, this question tediously presented -itself--"Is man a creature of chance--is there no perfect rule?" I -would say, "Is his _growth_ fortuitous like plants, beginning with -similar germs and yet dissimilar--so, growing according to the hidden -differences and the differing circumstances? Is there no common -standard--no fixed measure--no absolute truth?" But, in my poor -thought, I also said, "The Sovereign Lord lives in his children, and -moral truth (_divine illumination_) must be. _It is simply true_, -and can be no other. Human _forms_ of social being must be measured -by it; and, however complexed and confused, _are so measured_, and -will not long exist if radically inconsistent. Yet these forms may be -bad without being wholly rootless, and grow _deformed_, strange, and -noxious." - -In looking upon the disorderly and complex features of Barbarian -life, two things prominently strike my poor mind. One is, _a restless -activity_, accompanied with love of personal distinction and admiration -of strength. The other, is the singular _position of women_. To the -former, may be charged the selfish greed, the callous indifference, the -delight in forays and plunder. - -To the latter, that aspect of dissolute disorder, that curious -complexity of ideas and principles, which render the whole Barbarian -Society a marvel--I liked to have said _a disgust_--to one unaccustomed -to it. - -The position of women, as it affects _the family_, no doubt has an -all-pervading influence--if that position be wrong, we have, at once, a -grand source of evil. - -How far the _great Superstition_, super-imposed upon the _olden_ -Idolatry (dark and cruel) may have deepened the shades of Barbaric -nature, and strengthened its old admiration of force and rapine, may be -only surmised. Certain it is that the Jewish _Jah_ is not unlike the -_Odin_ of these tribes; and (as I have said) the gentle Christ-god, -himself a Jew worshipper of Jah, has been received only as subordinate; -in fact, a _Sacrifice_ by _Jah_ made to himself to appease himself! A -character, in fine, not _strong enough_ for these fierce tribes. - -We have the _government and the family_ resting upon a different -basis in the West from what they rest upon in the East. In the West, -it is difficult to say if there be _any rule_ upon which either -securely reposes. In the East, the _rule_ is as clear, and as clearly -recognized, and as undoubtedly _obeyed_, as _any_ rule can be. The -existence of the Sovereign Lord is not more certainly admitted, and -his authority not more implicitly submitted to. This is the rule of -OBEDIENCE. - -But aside from principles which control comprehensive forms, like the -Family and Government, there are secondary growths, usages (perhaps not -referable to any marked rule), which have had powerful influence. For -instance, the mode of trying persons suspected of Crime, appears to my -poor mind to be very fantastic and irrational. The Barbarians, however, -boast of the superiority of their way over all other tribes, ancient or -modern. - -When a crime has been committed, and some one, suspected, has been -arrested, he is brought before a Judge, whose duty it is to see if -there be good reasons for the arrest. The very first thing, we should -think, would be to ask the accused to give any explanation he may -wish. Not at all; he is told to say _nothing_; for if he do it will be -recorded and may go to _his hurt_. How to his hurt unless he be guilty? -How it may be that the accused could, at once, explain everything--but -no--the officers who have made the arrest wish to work out a _theory_ -of their own; and the Judge, listening to these officers, who are -uneducated, rude, and often at work for a large prize, commits the -accused to prison to be tried over again, really, at a future day, -by some other Judge. Meantime everybody who, upon the theory of the -officers, is imagined to know anything, is ordered to give security -that they will appear at the next trial, and say what they know. And -if a witness cannot give this security (frequently the case with the -poor), he is also thrust into prison. In this manner persons, who have -been so unfortunate as to be fixed upon by these ignorant officers, are -treated like the accused, and put to great inconvenience and sometimes -suffering, either in themselves, or their families, or affairs. This -goes on--the next trial is postponed, delay after delay, whilst the -officers are working out _their theory_; and finally the accused is -discharged and the witnesses also, the whole disgraceful proceeding -being a _blunder_, in which innocent people have been punished as -_criminal_, and the _Criminal_ has _escaped_! A natural and simple -examination of the accused, when first brought before the Judge, would -have saved all this loss, suffering, and shame! Such an absurdity can -only be to the advantage of the guilty! - -A man may be caught under circumstances of guilt so certain that there -is no _rational_ hypothesis of innocence. Yet, with the very blood and -property of the murdered perhaps upon him, surprised, red-handed in -the very act, he will be treated as if he were merely _suspect_; _will -be cautioned to say nothing_; will have every chance and opportunity -to escape by reason of the unaccountable mode of procedure. For he is -still innocent. Such is the hypothesis; and disregarding the obvious -and simple way of asking for an explanation consistent with innocence -(when guilt would be doubly manifest), the other ridiculous hypothesis -is maintained, if possible, and the whole community and many innocent -people are afflicted and tortured with the most minute and painful -investigations (having perhaps no sort of relation to the matter), to -see if some doubt may not arise _somehow_, not as to the guilt, but as -to some parts of the case as _imagined_ to be! - -Thus, _theories_ of guilt are to be established when the fact is -_patent_, if one will simply look at the proofs immediately at hand! - -In this case just supposed, too, there is no trial at all of the _man_ -so clearly seen to be guilty. Twelve men are convened by a sort of -inferior Judge, first to see how the dead man came to be dead--it is -certain as anything can well be! Yet this kind of Court must go through -the long, tedious, and painful inquiry, _how_ the man died. Witnesses -are dragged from home, from their pursuits, ruined may be; the whole -community horrified, and the twelve men kept from home and business, -and shocked by the most disgusting examinations of the dead! This whole -process seems rather designed to give fees and business to the petty -Judge and officers who compose this singular tribunal. - -But when this _sham_ Court has got through, the accused meantime, and -the witnesses, are still awaiting the real inquiry, which may be put -off for many weeks. - -When, after tedious delays, _twenty-four_ petty judges, assisted by -an officer, having made up their minds to formally charge the accused -with the crime, he is brought before a Judge, who is now for the first -time to really try the man, another curious thing occurs. The Judge -is not trusted alone to proceed--he must have twelve little Judges, -and several Lawyers, to assist him. The little judges are the JURY, -not selected for knowledge nor excellency, but any twelve men who can -be readily got. Generally they are very poor represervatives of even -the average wisdom and morality. They know nothing of law, nor of the -Court, nor are they in the least competent to undergo the complex, -tedious, and artificial _trial_ to which they are about to be put, as -well as the accused. However, the business of these twelve is _not_ to -look directly at the man and at the clear evidence against him--which -might be within even their competency--but they are sworn upon the -_Sacred Writings and by Jah_ (under severe penalties) to try the -accused according _to the Law and the evidence_. Now, the Lawyers and -the Judge determine as to the law, and the twelve men must obey them as -to _that_--the twelve, however, are to determine as to the evidence. -This means--they are to see and hear the witnesses, examine the -objects of proof (which may take many days); keep all the statements, -conflicting, confused, or other; hear all that the Lawyers may say; -watch the demeanour of the witnesses, and of the accused--and they -must take the _Case_ as presented and offered to them, however absurd -much of it may be--and, finally, after all, they are not to take _this -Evidence_ (as it is called) to judge it for _themselves_--no, they must -take it _under the direction of the Judge_. They are sworn _to try_ -according to the Law and the evidence; but _evidence_ means _legal_ -evidence! and the Judge (aided by the Lawyers) directs the twelve men -as to what is _evidence_. Under these conditions, one may judge as to -the usefulness of this Jury--unless as a contrivance for the torturing -of the innocent and the clearing of the guilty! - -I was present and examined this matter--for from the common boast of -this excellent Jury-mode of _trial_, I wished to see with my own mind. - -At length, the twelve men being confined, so that _they_ cannot escape, -in a sort of box; the Judge and the Lawyers being in their places, -attired in the absurd wigs and black gowns [phe-ty-kos] (somebody once -whispered in my ear, black-guards) [kon-di-to-ri]; the accused is -ordered to stand up. The charge of murder is read;--confused by so much -barbarous jargon, that no one but the Judge and the Lawyers understand -it--in fact, oftentimes do not understand it--and the criminal often -escapes trial because the _proper_ jargon has not been used. This -_mixed tongue_ is the only one allowed in these trials, and must be -taken from the fountain of Wisdom (as the Law book is called containing -it). The speech is uncertain, only known to the Lawyers; and a mistake -spoils the whole charge. Well, after more or less wrangling among the -Lawyers, the charge finally stands. I must explain; there are _two -sides_ of Lawyers--one (hired to do so), by _every means_ in its power -tries to get the accused discharged, and is helped to do this by all -the machinery of the trial--the other merely watches the proceedings, -and sees that they are not too absolutely controlled by the other -side. The latter, also, open and state the matter, and conduct it; -but neither side works simply to obtain the truth. On the side of -the accused, if guilty, the truth is _not_ wanted; and, on the other -side, there is no interest in the matter which greatly moves. But the -interest for the accused may be not merely to gratify, in some cases, -powerful relatives, but to obtain as large _a sum_ of money as the -Lawyers can get--which, where life is at stake, may be all the accused -has now, or may, if discharged, acquire. In fact, in cases of robbery, -the Lawyers for the accused may have received their compensation from -the very plunder! - -The accused says to the charge either _Guilty_ or _Not Guilty_! This -is a mere form. Then the names of the twelve men are called over, -to see that none have got away--for it is a hateful and disgusting -business often, wherein they _instinctively_ feel they really have no -function--and yet enforced upon them, often to their actual great loss -and suffering. - -How the scene fairly opens. The twelve little judges in their box; -the big one sitting aloft, with pig-tail-ear-flapper wig; the Lawyers -in pig-tail wigs and gowns; the officers of the Court; the witnesses, -cowering and afraid; the accused in his high, strong cage (or box); and -the spectators, friends, relatives, associates of the witnesses and of -the accused--women and men--crowding in the dark corners of the Hall of -trial. - -The Lawyers call and examine the witnesses. These are not permitted -to tell the truth in their own way at all. They are sworn upon -the _Sacred Writings_, upon pain of penalties of the Law, and the -dreadful fear of the awful Jah and Hell, _to speak the truth, the -whole truth, and nothing but the truth_! Now, the truth which they -are to speak must be that _sort_ of truth which the Lawyers and the -Judge determine upon to hear--not by any means _that_ truth which the -witness, in his simplicity, is about to utter! Here, then, an honest -and conscientious witness is likely to be at once bewildered; but a -callous, self-possessed one, who does not intend to say one word more -than he can help, finds himself doing exactly what the Lawyers and the -Court understand by the oath--that is, to speak _for_ the one side or -the other; _not for truth_! - -Consider the position of a witness, perhaps a timid woman, or an -inexperienced person, never before called upon to take the _awful -oath_, never before in such a place! Confronted, made to stand -up, _thrust_ without respect, sometimes rudely and with positive -disrespect; treated, in fact, as if a party to the crime, though -perfectly ignorant of anything excepting of some chance _link_ required -in the _theory_ of the charge--thrust forward into the gaze of the -Judge, of the whole assembly. Every eye is fastened upon the trembling -witness. She is ordered in a rough tone to hold up her hand, to take -the _oath_, _to kiss the Sacred Writings_! What with the crowd, the -novel and painful position, by this time the poor woman, when asked a -question, can scarcely speak. The old, half-deaf Judge, turns his awful -be-wigged head to her, raises his ear-flapper and says, "Speak louder, -witness; I can't hear you." An officer bawls out, "Silence!" and, not -unlikely, the poor witness fairly collapses, faints, and she is allowed -to be seated. - -The Lawyers examine the witnesses, and if one begins to say something -very damaging, if possible, will interrupt him; or, by and by, will -insinuate some vile charge against him, to destroy his character with -the hearers--not that there be any truth in the insinuation, but merely -to effect the purpose of a vile _minion_ paid to defend, perhaps, a -notorious offender! - -Thus the _trial_ proceeds; every effort is made on the side of the -accused (which is the active side) to mislead, to confuse, to bewilder. -The Law, read from big books, is constantly referred to, now to stop a -witness in what he is about to say; now to get something _already_ said -scratched off from the minds of the twelve men; and now to take the -opinion of the Judges as to whether this or that should, or should not, -be heard by the Jury. - -All these things go on day after day, not at all because there is any -doubt as to the guilt of the accused, but because by these confused -and interminable proceedings, the Lawyers who act for him expect to -get him discharged--and discharged, declared by the twelve men to be -_not guilty_! This is the great point; for, if this occur, it does not -matter at all that the accused himself confess to the crime, _on no -account_ can he ever be arrested again for the offence! "But how, when -the proofs of guilt are present and so certain, can the Lawyers expect -to get the twelve men to go against their very senses?" To answer this -is to show the nature of the Jury system very plainly. - -When all the wranglings and speeches and Law-readings of the Lawyers -have at last ended; when the Judge--who has in the course of the -trial already loaded the twelve with all sorts of instructions as -to what they are to keep in mind as _legal_ evidence, and what -they are to leave out of mind--has made a long and confused speech -(often interrupted by the Lawyers) recapitulating those parts of the -conflicting mass of evidence which, and _only_ which, _is_ evidence, -and has told them the manner in which this evidence must be applied -to the charge; has finally told them that the crime charged must be -the precise _crime_ laid down in the Law-books by that _name_, and -none other; and that having found beyond all doubt that that crime, -upon the _legal_ evidence, has been committed, then has _the accused -committed the crime_ so defined, and so proved? To be certain of this, -the accused must not only be found to have done it, but he must have -known that he was doing it--that is, he must have been sound in mind. -And if in any of these particulars there be any doubt, the accused must -be acquitted; and further, every one of the twelve must agree--if any -_one_ withhold his assent, then the prisoner cannot be declared to be -guilty! - -With all these clear and simple directions (!) as to how they are -to use their minds, an officer leads the twelve into a strong-room, -and fastens them in! to consider their _verdict_ (as it is called). -Not to consider simply and directly upon the plain evidence of their -senses, and according to reason ordinarily used, but to consider _their -Verdict_--a technical, artificial affair, made by the Lawyers, and only -fit for _their_ minds--if even _they_ could do anything satisfactory to -an honest man with it! - -The twelve are locked in and guarded by an officer; deprived of -food, of rest, of any recreation; perhaps already exhausted from the -hair-splitting [di-do-tzi] and intricate directions and proceedings. -They are _Sworn_ to give their verdict according to the _Law_ (first) -and the _Evidence_ (second). The evidence, however, being _all law_. -Then, too, they are to say either _Guilty_, or _not guilty_; and no -more. - -Now, the Lawyer's expectation may become verified. There is no sort of -doubt in any of the twelve that the accused is a horrid wretch, and -that he is guilty. But one man has got hold of an idea, based upon -something said by the Judge, or perhaps only the suggestion of his own -mind; and think of the vanity, the stupidity, the dishonesty, the mere -indifference, the obstinacy, the excessive timidity, the weakness, -which is likely to be in each of the twelve; one man has got _his_ -opinion--it is a matter of conscience. The one man is sufficient. -Nothing can move him. Hour after hour passes. Night comes on--hunger -knocks at the stomach; home is wanted; business is exacting; illness -oppresses some, lassitude and sheer exhaustion overpower others--the -one persists, only more obstinate by opposition--"The man no doubt is -guilty, but I doubt if he be guilty according to law!" - -They cannot agree upon a verdict. The Judge and everybody else long -since have gone to _their_ homes and pleasures. _They_ (the twelve) -cannot escape unless they agree. To be sure, they may report to the -Judge late on the next day that they cannot agree--only, however, to -receive new directions (!), and be sent back again and kept till they -shall agree! - -Human nature gives way. The one, strong and resolute, overpowers the -eleven--or, rather, there have been only a part who would not have -given over long ago. The fine maxim of English law--"_It is better that -a thousand guilty escape than that one innocent suffer_"--turns the -scale. There is a _doubt_--or something which looks like it--"let the -accused have the benefit of it!" - -Now, in this scene, I am taking it for granted that the twelve are -really not dishonest--not one of them. But suppose _one_ is, in secret, -the determined friend of the accused! - -Thus, the Verdict of the Jury (not the direct and honest opinion of -twelve men in a rational and ordinary use of their minds) is recorded -in the Court--_Not guilty_. And a murderer is at once discharged; -perhaps escorted with applause from the place by associates of his -evil courses. Restored to the community which doubts not his guilt, -and which has been horrified, agitated, and oppressed by its frightful -details! It will be noticed how admirably everything, in this system, -works to procure the escape of the guilty; but it must not be -overlooked that it falls with crushing weight upon the _innocent_. -Simple and direct inquiry would generally clear him at once. But -no--the _theory_ in the minds of the officers is, that this _innocency_ -is a fraud; and the whole machinery works just as irrationally as -before; because, the clear evidences of innocency are disregarded--the -prisoner's guilt is unreasonably assumed (contrary to the reverse -legal maxim) _by the officers_; and the whole crushing blow of this -assumed guilt falls upon the innocent. He is thrust into prison; torn -from family, friends, human sympathy; his actual trial is put off -week after week, aye, month after month, whilst the officers hunt -for what does not exist outside of their imaginations; and, finally, -from sheer shame, the poor victim is discharged before an _actual -trial_--discharged, it may be ruined and for ever tainted with the -foul and unjust suspicion. Or, perhaps, finally _tried_, escapes after -a long, tedious and confused scene; where the officers, anxious to -convict one whom _they_ have so long assumed to be guilty, contrive -to throw just enough of suspicion upon the victim to render his life -ever after insupportable! However, he finally goes at large--ruined -by enormous expenses, health shattered by confinement in prison, -and _tainted_ in character. The victim of an absurd system--for the -verdict is, for him, irrational and cruel. If, in the other case, _not -guilty_ did not mean what the words imply--so, in this, the Jury give -a no more meaning _Verdict_. No expression of any actual opinion. No -sympathy, no regret; nothing to reinstate the unfortunate victim of -official stolidity and conceit. _Nothing_ whatever; not so much as any -compensation for loss of time and money. Meantime, during this pursuit -of the innocent, the real criminal has got safely away. - -Now, this strange _Jury system_, boasted of as the _Palladium_ of -Liberty by the English Barbarians, strikes my poor mind as something -very cumbersome, irrational, and hurtful. The criminal class may -well esteem it, for it seems exactly contrived to set the criminal -at liberty, and to vex, terrify, annoy, and confuse everybody else. -Witnesses themselves often fare more hardly than the actual criminal! -and Society is shocked by needless and reiterated exposures of every -particular of dreadful things to no rational purpose--unless to give -fees to Lawyers and a host of busy officials, who live and fatten in -these horrors. - -One might suspect that the whole machinery was contrived by the Lawyers -(called _criminal_) to effect their purpose--that is, to protect their -friends and supporters; the numerous men, women, and half-grown youths -swarming everywhere, and known as the _criminal class_. - -Another unjust custom is when a man offends a Judge, he is not at once -brought before him for reproof and proper correction. No; for his -disrespect he is compelled to pay a _fine_ [tsig] in money which may -beggar his innocent family, or prevent his creditors from obtaining -their dues; or, _unable_ to pay, must lie in prison till it _be paid_, -or until released by the angry Judge. Thus making the innocent to -suffer! How much better in our _Flowery Land_, where disrespectful -conduct is at once reprimanded and, if the disrespect be marked, -punished on the spot, in the presence of the magistrate, and under his -paternal direction. - -These may serve to illustrate usages not readily referable to any -principle. They are rooted in old customs, when general ignorance and -universal poverty made the mass one, and when simplicity and directness -were natural. They are retained now in an artificial and totally -different state of society, for no better reason than the English -Barbarians have for other abuses and enormities--_they support the -fungi which cling to them_! And the upper classes find their interests -concerned in maintaining things as they are. The lower classes, too -ignorant to see, are made to believe that nothing in human Wisdom -and experience excels these very Laws and customs! The Barbarian -stolidity, too, in the well-to-do classes, supports these singular -views as to the perfection of the Laws and system of administration. -These classes constantly mistake this _stolidity_ for solidity of -character. When an evil is unmistakable, none the less, instead of -removing it, they say, "Better bear those ills we have than fly to -others we know not of!" (Quoting from their great Shakespeare.) But -they do not stop to consider if it must necessarily follow that when -one quits one ill he flies to _another_. As if one with a sore finger -should refuse to apply any remedy to the _finger_ for fear he might -thereupon find a sore upon his leg! - -Perplexed with these anomalous conditions, and by the stupid conceit -and selfish indifference--the callousness and greed of the English -Barbarians--I have wondered if, after all, these men were not of a -different kind [sty-pho]. Possibly, the Sovereign Lord and Father -of men, for wise purposes, may have created different sorts of -men. Animals of the same type differ in swiftness, in strength, in -intelligence. The Western Barbarians, though of the same type, may be -inferior to our Illustrious people in the moral and mental functions. -For some purpose in Eternal Wisdom, the Almighty Lord has given them -strength of body, energy, and an _intellect_ sharp in matters of the -_instinct_--which refers to the needs and passions of the body--thus, -calculating, ingenious in contrivance, and inordinately selfish; but -has not given them a large moral faculty, nor a broad and comprehensive -mind. _They are, therefore, incapable of improvement beyond a limited -range._ - -The Idolatry, and its horrible grotesqueness--the inefficacy of the -good in the character of the Christ-god, to influence the least -abatement in the passion for Force; the cold-blooded abuses, and the -confusion of error and truth, may be thus accounted for. - -This, however, suggests a continuance of the evils which have fallen -upon _others_. The _All-wise_ sees where chastisement is due--and -allows the Western Barbarians their time. The offences of the East need -chastisement. The quickness, strength, and greed of the Barbarians, -unchecked by moral considerations, make them the scourge of other -distant peoples not possessing these qualities. The scourge is needed, -otherwise it would not be permitted. There is a sufficiency of morality -to prevent dissolution; and the Western tribes will no doubt fulfil -their appointed task. - -Still, in their present forms, rooted in a _lower_ type of man, they -must disappear; not lost, but absorbed and blended in a better and -nobler race. In the East, I suspect this _highest_ type has always -existed. Here, from immemorial ages and ages [tang-se-yan-se] the -simple worship of the Sovereign Lord, and the divine faculty in man, -have found their best expression, and taken a fixed and steadfast root -in Government and in Society! - -I may be mistaken, and it is possible that the Western tribes may be -capable of attaining to this settled order--but it must be after very -long moons and thousands of moons [lir-re-ty-sin], during which they -shall have overturned and reformed existing laws and customs. - -I may refer shortly to some of the more striking of these, so curiously -and radically different from our notions in the _Central_ Kingdom, and -so erroneously conceived in respect of the DIVINE ORDER. _First._--As -to the character and worship of the Sovereign Lord of Heaven, and -Father of men. Concerning the errors in regard to the true character -and proper recognition of the Heavenly Lord, I need scarcely say more. -There are wise barbarians who do not differ from my poor thought as -to the need of an entire reformation upon this whole matter, which -underlies nearly all genuine improvement in morals, in government, and -in "Society." - -_Second._--As to Government. This must be seen to exist in the -eternal order and nature of things, and not at all in any _Contract_ -[Kong-phu], "social" or other. Therefore whatever name be given to its -Head, _the Function_ is as inviolable as is the Divinity from which it -comes. If this Head, however, be incapable of properly representing -the divine function, it does not therefore fail, but the nearest -_fit_, in the established order acts. The Book of Rites and the great -Council of the Illustrious, with us, see to this proper and orderly -succession. No one is born to be absolutely Head--the Book of Rites and -the Illustrious _Calao_, in our system, may see to it that the Head be -fit for the due and divine order. Therefore, no one is born by _right -of birth_ to govern, nor to make, nor to administer, laws. Wisdom and -knowledge only, may entitle their possessors to take rank among those -to whom government and administration shall be committed; and these may -be changed, degraded, exalted, and removed as they conduct themselves, -and not according to any family, nor hereditary distinction. Nor are -_Places_ created for the aggrandisement of any, continued for the -benefit of families, nor, in any case, made hereditary. Places are for -the whole, and those who fill them are placed there, in trust, for the -good of the whole, and must properly discharge the trust. They are -never for the individual--always for the State. - -_Third._--As to the family. The Family being the _Prototype_ [mo-dsi] -of Government, should show the Divine order. It must be one; not a -divided, unintelligent _accident_ [phatsi]. It must have a clear -faculty, and understand its true and vital significance--for the -community is but an aggregation of families, and as these are so is the -State. Then, to have disorder there is to have disorder throughout! -There _must_, therefore, be in the Family, obedience to its head, -order, and good conduct. If there be insubordination, disorder, -immorality, disrespect, and disobedience to the natural head, then that -is a disorderly family, and those who are guilty of the disobedience, -disrespect, and disorder are _criminals_, to be corrected, restrained, -and reformed. - -Woman, upon this right conception of the family, finds her proper and -her honoured place. She is subordinate, but not in any humiliating -sense; she is subordinate, because, in the very nature of her function -as woman in the economy of nature, she cannot be otherwise--she _is_ -timid, defenceless, dependent. She has a right to the tender care and -protection of her male relatives; and she, on her part, is bound to be -obedient, submissive, orderly; and, upon these, affection follows. -Her children are bound to respect and to obey her, and she is bound -to have a care for them, and to respect and obey her husband as the -unquestioned centre of regard and authority. The father (and husband) -_is_ the Head of the family; there is no divided nor disputed power. -Upon _him_ rests the responsibility of due order and proper position. - -From her nature and duties, the woman lives retired within her house. -If she go abroad, it will be only from necessity, and then in the most -quiet, modest, and unobstrusive way. She lives for her relatives, her -family; not to attract the admiration of others, nor with the faintest -idea that she may shine _abroad_--to be so charged would be to be -charged as _shameless_. Only by this degraded _class_, who are barely -tolerated without the city, and under the rigid supervision of the -officers of order and decorum--could such a purpose be supposed to be -thought of? She dresses with neatness, according to the established -order, but always with such modesty that nothing is offensive to the -chastest eye. She understands the range of her activity and of her -affections. It is within the circle of family and relatives. All her -accomplishments are to make her home pleasing. Duties and places are -settled. She lives for those to whom she belongs, and who also belong -to her. Her smiles are for her husband, and for her children, and her -relations. She has no thought of going abroad to shine, nor to waste -the time and money which belong to her family upon strangers. She never -dreams that she has any _mission_ which calls her away from her home. -She has no _call_ to "clothe the ragged," wash other people's dirty -children, reform evil-doers, "convert the _heathen_," nor support -"Society!" (These are some of the phrases which you will hear among the -Barbarian women). - -Where women have not husbands, none the less they have relatives, and -their home is with them. They have a right to this home, and are bound -to do their duty in it, submissively, usefully, and quietly. - -If the Western Barbarians would see to it that all women, married or -unmarried, were duly cared for in homes of relatives, _as of right_, -and that they also made themselves welcome there by their usefulness -and obedience, they would find an end of that agitation as _to Women's -Rights_ existing among them. Rights would be as indisputable as -duties--and the first of these would be a quiet, modest, and rational -obedience to their natural protectors, who, in turn, would be bound -to respect and protect them. And if by any strange chance a woman was -absolutely without relatives (a thing nearly impossible in our _Flowery -Land_), then the State should see to it that she had a suitable home. - -The education of woman, in a well-ordered Society, is also fixed and -clear. It has immediate relation to her position and her duties. - -She is from the first never disturbed in the natural order. She sees -her relatives always quiet, modest, _obedient_. She never thinks this -state of things to be wrong. She perceives the manner of female life; -its seclusion, its devotion to the family, its purpose, and end. There -is no complexity about it, no _outside_ glitter, no field for show, no -seeking for excitement and display. All her duties are at home--_her_ -happiness is _there_; _there_ she is to be attractive, and there she -is to attract--the love and respect of her husband, the regard of her -relatives, the affection and obedience of her children! - -So, her education needs no straining after effect. It looks directly -to her duties, to her natural function and place; and to those -accomplishments, of mind and of person, which shall enable her to -be happy with books, with music, and the like; and shall add to the -pleasures of her home. - -All these things are common-place with us--so simple as to appear -trivial. Our Illustrious wives and mothers could not _understand_ the -reasons for their elaboration--they have never seen the women of the -Western Barbarians! - -The position of women in the _Social_ system of the West, on the whole, -is the most remarkable thing in it. - -I have made sufficiently suggestive remarks in the progress of these -_Observations_; and only now have to add a word or two upon the -_general_ effect. - -It gives a wonderful life, restlessness, and colour to the whole aspect -of Barbarian life. Think of all the women in our Illustrious Land, at -once leaving their homes, the seclusion of their orderly houses and -lives, and rushing everywhere with the men, over the Land! And, not -only so, dressed in splendid gaiety of colour, and adorned with gems -and feathers, crowding into all places of amusement and of travel! - -Nor this only, but showing themselves, in public places, with men, -where paintings and sculpture, and things here only seen by men alone, -are exhibited! And, often, so dressed as to cause even the man to -blush! - -Why, the face of social life is completely altered. Instead of gravity, -dignity, and an undivided attention to the duties of daily life, -everything is rendered restless, confused; there seems to be no natural -order, nor scarcely natural (cultured) decorum. - -But we must not be misled. Nature is too strong to be pushed aside--and -with cultivation, even though imperfect, the moral instinct lives -and saves. Habit, too, "is a second nature;" (as our divine Confutzi -says); and what would be so overwhelming, if at once done, being usual, -necessarily _has been_ subordinated to some rule--and made, at least, -tolerable. - -And now, in drawing these _Observations_ to an end, perhaps, I may -add, in respect of my poor and unworthy thoughts, that if I have -said amiss, and which offends, I beg our Illustrious will pardon. -To our _Literati_, exalted in wisdom, there is but little to which -they may curiously look--but to _our people_, if any there be with -whom some discontent may have been caused by too close intimacy with -_Missionaries_ in our ports; by these let my poor _Observations_ be -studiously pondered--that they may praise the Sovereign Lord of Heaven, -who has given them to live in the _Central and Illustrious Kingdom_; -where a true morality and a true worship are known; and where due ORDER -AND PEACE, resting upon the unchangeable Heavenly order and peace, are -established! - -Here, are no brutal worship of Force, and admiration of bloody -plunders. Content to the due ordering of affairs, and with peace -within, our Illustrious Realm seeks no aggrandisement, dreams of no -conquests; and _wishes to do nothing but good_. It has no fears for its -own position, nor jealousy of others. It is simply calm, strong, wise, -and self-poised. It demands no more from others abroad than that it may -peacefully live; and _be treated with that respect which it accords to -those who practise moderation and virtue_. - - -FINIS. - - -Barrett, Sons & Co., Printers, 21, Seething Lane, London, E.C. - - - - - -End of the Project Gutenberg EBook of Some Observations Upon the -Civilization of the western Barbarians, by Ah Chin-Lee - -*** END OF THIS PROJECT GUTENBERG EBOOK SOME OBSERVATIONS UPON THE *** - -***** This file should be named 62209-8.txt or 62209-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/2/2/0/62209/ - -Produced by Brian Coe, Graeme Mackreth and the Online -Distributed Proofreading Team at https://www.pgdp.net (This -file was produced from images generously made available -by the Library of Congress) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: Some Observations Upon the Civilization of the western Barbarians - particularly of the English; made during the residence of - some years in those parts. - -Author: Ah Chin-Lee - -Translator: John Smythe - -Release Date: May 23, 2020 [EBook #62209] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK SOME OBSERVATIONS UPON THE *** - - - - -Produced by Brian Coe, Graeme Mackreth and the Online -Distributed Proofreading Team at https://www.pgdp.net (This -file was produced from images generously made available -by the Library of Congress) - - - - - - -</pre> - - - - - - - - - - -<p class="ph3">SOME OBSERVATIONS</p> - -<p class="ph5">UPON THE</p> - -<p class="ph2">CIVILIZATION</p> - -<p class="ph5">OF THE</p> - -<p class="ph1">WESTERN BARBARIANS,</p> - -<p class="ph4">PARTICULARLY OF THE ENGLISH;</p> - -<p class="ph5">MADE DURING A RESIDENCE OF SOME YEARS IN THOSE PARTS,</p> - -<p class="ph3"><span class="smcap">By</span> AH-CHIN-LE,</p> - -<p class="ph4">MANDARIN OF THE FIRST CLASS, MEMBER OF THE<br /> -ENLIGHTENED AND EXALTED CALAO.</p> - -<p class="ph4">TRANSLATED FROM THE CHINESE INTO ENGLISH,</p> - -<p class="ph3"><span class="smcap">By</span> JOHN YESTER SMYTHE, <span class="smcap">Esq.</span>,<br /> -OF SHANGHAI,</p> - -<p class="ph5">AND</p> - -<p class="ph3">NOW FIRST PUBLISHED OUT OF CHINA AND IN OTHER THAN CHINESE.</p> - -<p class="ph4" style="margin-top: 10em;">BOSTON:<br /> -LEE AND SHEPARD, PUBLISHERS.</p> - -<p class="ph4" style="margin-top: 10em;">NEW YORK:<br /> -CHARLES T. DILLINGHAM,</p> -<p class="ph5">678 BROADWAY.<br /> -1876.</p> - - - - - - -<p class="ph6" style="margin-top: 10em;">COPYRIGHT.<br /> -J.B. SWASEY.<br /> -1876.</p> - - - - - -<p class="ph2" style="margin-top: 10em;">TRANSLATOR'S PREFACE.</p> - - -<p><span class="smcap">This</span> Translation of the Work of Ah-Chin-le is trustworthy as to the -meaning of the Text—though the literal translation has not been, in -many cases, attempted.</p> - -<p>Preserving the Spirit of the Author, the Translator has desired to be -intelligible in good, readable English. Where it is impossible to give -the precise thought of a mind so differently cultured, the <i>nearest</i> -English is given. It is hoped that the inherent difficulty of the task -may excuse errors of grammar and style.</p> - -<p>The Translator has been so absorbed in his Author, that he fears he may -have often slipped in his Syntax, and been rude in his manner. However, -with whatever faults, he hands the volume to his Countrymen—thinking -that they may be as much interested in it as he has been; and may -derive as much amusement. If it do not commend itself for its Wisdom, -it may, at least, for its novelty—that is, as a genuine expression of -intelligent <i>Chinese</i> opinion, concerning the "<i>Civilization of the -Western Barbarians, and particularly of the English</i>."</p> - -<p>The Author's own Preface explains the Origin of the Work, and its -claims to consideration.</p> - -<p> -<span style="margin-left: 0.5em;"><span class="smcap">The Retreat,</span><br /> -<span style="margin-left: 5em;">Shanghai, China, 1875.</span></span><br /> -<br /> -<span style="margin-left: 45em;">J.Y.S.</span><br /> -</p> - - - - -<p class="ph2">AUTHOR'S PREFACE.</p> - - -<p><span class="smcap">Ah-chin-le</span>, Mandarin, and member of the exalted <i>Calao</i>, to the -Illustrious <i>Wo-sung</i>, Mandarin, First class, President of the most -Serene, the grand Council, <i>Calao</i>; virtue, health, and the highest -place in the Hall of your Sublime Ancestors! Trained from my youth -for many years in the school of the Foreigners [Fo-kien], so as to -be versed in the languages of the chief Barbarians of the West, and -particularly of the English, afterwards perfected in the latter at our -port of Shanghai, and sent by your Illustrious command upon a private -mission with the Imperial Embassy to the outside Barbarians of the far -West to curiously seek into the state of those Peoples, and report upon -the same to your Illustrious mind—that being so informed exactly, -your Wisdom might, in those matters appertaining to the Western -Barbarians, enlighten the Son of Heaven (our Celestial and Imperial -Majesty [Bang-ztse] most renowned and exalted) when, in Council, things -touching those outer Barbarians should be considered: these, my poor -words, in so far as to your Illustrious Wisdom it has been thought -proper to make general, are now produced: that the happy subjects -of our Central, Flowery Kingdom, may understand more perfectly the -condition of those outside Barbarians, respecting whom so very little -is known, and may the more cautiously guard the Sacred Institutions -[Kam-phfe] of our Celestial Land—wise, peaceful, powerful, and teeming -with an industrious and contented people, before the Western Barbarians -had so much as the rudiments of learning.</p> - -<p>Ah-chin prostrates his poor body before your Illustrious Benevolence, -and craves forbearance that these, his unworthy <i>Observations</i>, are not -better ordered:—the circumstances of travel, fatigue, agitation of -mind, hurry and confusion, have been unfavourable for that due ordering -of the same which a respect for your Illustrious Wisdom required—in -this particular the precise Report, submitted to the Exalted, the -<i>Calao</i>, through the hands of your Illustrious Greatness, is more -perfect. These are minutes, rather, jotted down and fastened for better -reordering, if, at another time, it should be judged fit. May the -Sovereign Lord of Heaven [Chang-ti] keep your Illustrious mind and body!</p> - -<p> -<span style="margin-left: 45%;">AH-CHIN-LE.</span><br /> -</p> - -<hr class="chap" /> - -<p><span class="smcap">Note.</span>—These <i>Observations</i> now following were made in -England, and refer chiefly to the <i>English</i> Barbarians, who pride -themselves upon being the most powerful and most enlightened of all the -outer Barbarians, and, in fact, of any People in the whole, immense -World.</p> - -<p> -<span style="margin-left: 45%;"><span class="smcap">Ah-Chin.</span></span><br /> -</p> - - - - -<p class="ph2">TABLE OF CONTENTS.</p> - - -<table summary="toc" width="80%"> -<tr><td>CHAPTER</td><td></td> <td>PAGE</td></tr> - -<tr><td align="right">I.</td><td><a href="#CHAPTER_I">—OF THE RELIGION AND SUPERSTITIONS OF THE -ENGLISH</a></td> <td align="right"><a href="#Page_1">1</a></td></tr> - -<tr><td align="right">II.</td><td><a href="#CHAPTER_II">—OF THE HISTORY AND GEOGRAPHY OF THE ENGLISH</a></td> <td align="right"><a href="#Page_45">45</a></td></tr> - -<tr><td align="right">III.</td><td><a href="#CHAPTER_III">—SOME PARTICULARS OF THE INTERNAL ADMINISTRATION</a></td> <td align="right"><a href="#Page_76">76</a></td></tr> - -<tr><td align="right">IV.</td ><td><a href="#CHAPTER_IV">—UPON EDUCATION: A FEW REFLECTIONS</a></td> <td align="right"><a href="#Page_98">98</a></td></tr> - -<tr><td align="right">V.</td><td><a href="#CHAPTER_V">—OF THE LITERATURE OF THE ENGLISH</a></td> <td align="right"><a href="#Page_109">109</a></td></tr> - -<tr><td align="right">VI.</td><td><a href="#CHAPTER_VI">—OF THEIR TRADE, AND REVENUE DERIVED FROM IT</a></td> <td align="right"><a href="#Page_131">131</a></td></tr> - -<tr><td align="right">VII.</td><td><a href="#CHAPTER_VII">—SOME REMARKS UPON MARRIAGES, BIRTHS, AND -BURIALS [HI-DI]</a></td> <td align="right"><a href="#Page_150">150</a></td></tr> - -<tr><td align="right">VIII.</td><td><a href="#CHAPTER_VIII">—OF ART, ARCHITECTURE, AND SOME WORDS ABOUT -SCIENCE [KNO-TE]</a></td> <td align="right"><a href="#Page_170">170</a></td></tr> - -<tr><td align="right">IX.</td><td><a href="#CHAPTER_IX">—OF AMUSEMENTS, GAMES, AND SPECTACLES</a></td> <td align="right"><a href="#Page_195">195</a></td></tr> - -<tr><td align="right">X.</td><td><a href="#CHAPTER_X">—OF EMPLOYMENTS OF THE PEOPLE, AND ASPECTS OF -DAILY LIFE</a></td> <td align="right"><a href="#Page_214">214</a></td></tr> - -<tr><td align="right">XI.</td><td><a href="#CHAPTER_XI">—OF THE HIGH-CASTES: SOME PARTICULARS OF THEIR -DOMESTIC AND SOCIAL CUSTOMS</a></td> <td align="right"><a href="#Page_223">223</a></td></tr> - -<tr><td align="right">XII.</td><td><a href="#CHAPTER_XII">—OF THE APPEARANCE OF THE COUNTRY, THE CLIMATE, -AND OTHER THINGS</a></td> <td align="right"><a href="#Page_246">246</a></td></tr> - -<tr><td align="right">XIII.</td><td><a href="#CHAPTER_XIII">—LONDON</a></td> <td align="right"><a href="#Page_257">257</a></td></tr> - -<tr><td align="right">XIV.</td><td><a href="#CHAPTER_XIV">—SOME GENERAL OBSERVATIONS</a></td> <td align="right"><a href="#Page_278">278</a></td></tr> -</table> - - - -<p><span class="pagenum"><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> - - - - -<p class="ph2">OBSERVATIONS.</p> - - - - - - -<p class="ph2"><a name="CHAPTER_I" id="CHAPTER_I">CHAPTER I.</a></p> - -<p class="center">OF THE RELIGION AND SUPERSTITIONS OF THE ENGLISH.</p> - - -<p><span class="smcap">The</span> worship of the supreme Lord of Heaven [Chang-ti], is not unknown to -these Barbarians, though degraded by many Superstitions.</p> - -<p>The purity of the divine and original Worship (as with the vulgar in -our Celestial Kingdom) is too simple. About 500 or 600 years after -our Confutze, in the time of the Romans, there appeared in an obscure -province of their Empire a new Sect of devotees, who asserted that -they had among them a Son of Heaven. This Son they called <i>Christ</i>; -and those who adopted this new deity were called <i>Christians</i>. This -was nearly 2000 years [met-li-ze] ago. The Sect increased and spread. -One of the Emperors of the West adopted the new god, and enforced the -worship of him upon the subjects of the Empire.</p> - -<p>All the Western Barbarians derive their knowledge from the Romans; -whose power, indeed, they over-turned, but whose civilization they -imitated. Particularly, the Bonzes (Priests) of the new <i>Superstition</i>, -joined to the Chiefs of new powers (which arose upon the ruins of the -Roman Empire), preserved some remains of the ancient Learning, and -enforced the new<span class="pagenum"><a name="Page_2" id="Page_2">[Pg 2]</a></span> Superstition. What little of letters remained was -almost entirely with the Bonzes. This event was much the same as the -introduction from the Hindoos into our Central Kingdom of the worship -of the Hindoo god, <i>Fo</i>; and, curiously, these events happened at about -the same time.</p> - -<p>It is to be observed that in our Illustrious Kingdom there is a -tendency to superstitious observances. We have several <i>Sects</i> -[pho-ti]; but our <i>Literati</i> merely tolerate and do not worship. A -simple and pure homage to the Sovereign Lord of Heaven [Hoang-chan-ti] -is an act of the Wise: and even the <i>Sects</i> make their <i>Spirits</i> -subordinate to Him. The Western Barbarians, however, dishonour the -true worship by strange "rites"—even by incredible superstitions, -when the intellectual culture is considered. It is not long since, in -the monstrous credulity of the people, directed by the Bonzes, it was -believed that the <i>Devil</i> (Chief of the <i>Evil Demons</i>) would enter into -an individual—generally some old, ugly, and friendless woman—and, -<i>by her</i>, turn the milk sour, drive the cattle mad, torture children, -shrivel up the limbs, blast with the <i>Evil Eye</i>; and even plague -with disease and with horrible death! And these wretched women, and -sometimes men, themselves often fancying that the Devil was really -in them, were seized upon, dragged through mud and mire, fearfully -maltreated, and put to death by the horrible torments of fire, upon -this wild accusation: and this terrible scene was not caused by a -maddened rabble of the common sort, but under the lead of the Bonzes, -and according to the Laws of the Land.</p> - -<p>The great, central figure of idolatry is the Pope, who<span class="pagenum"><a name="Page_3" id="Page_3">[Pg 3]</a></span> sits enthroned -in Rome; and is, generally, a very old man, not always remarkable -for wisdom nor virtue. He claims to be the sole vicegerent of the -Christ-god, and only visible divine Head—all who do not worship -him are really not true worshippers. Yet, there are many <i>Sects</i> of -this <i>Superstition</i>; and in England, the Sovereign is held to be the -true Pope and Head! The English Pope now worshipped is therefore -a woman—the Queen! Such a thing seemed to me to be too wild—a -phantasy—I could not comprehend. I knew that this Sect—the Roman—had -long ago followers in our Flowery Kingdom; and our annals show was -tolerated: not, however, for the <i>Superstition</i>, but for the Bonzes, -who were masters of some useful knowledge. Personally, I never knew any -native devotees of the Superstition—in fact it has steadily diminished -in repute, and its few and scattered adherents are very obscure. So I -was, and am still, puzzled by this extraordinary <i>Sect</i>. I have read -the <i>Creed</i>; a sort of verbal incantation, made by devotees in the -temples.</p> - -<p>One day, I begged of a good-natured, large-bellied, Priest to explain -to me; and ventured to ask him if the <i>Creed</i> was really an Article of -Belief, or only a formal and meaningless Invocation—like some of the -mummeries [phin-zi] of our Superstitious Sects. He looked surprised; -but when he saw that he was thus accosted by a "<i>Heathen Chinee</i>" (as -these Barbarians always contemptuously call the inhabitants of our -Central Land), he merely said: "Why, you have in China our Missionaries -to enlighten your darkness; have you never met them?" "No; I have -heard of them at Shanghai;<span class="pagenum"><a name="Page_4" id="Page_4">[Pg 4]</a></span> but they do not speak our tongue, nor do -we understand them; and their teachings, even if understood, would -attract no attention from the <i>Literati</i>, who would consider them as -unworthy of notice as any other Superstition." "How so? our Religion is -no Superstition; it is the true and <i>only</i> true Religion, revealed by -God himself to his chosen people, and miraculously preserved for all -believers." "I bow before your Illustrious mind and body; but we have, -and have had from time immemorial, just such pretensions; they are as -old as history." "I will not argue; but look at the excellency of our -divine religion!" "Where shall I look? If you mean the excellency of -certain moral principles, there is nothing peculiar to your <i>Sect</i> -in them. They have been taught in our schools for thousands of -years—they <i>are</i> excellent; they show the divine in man—man is of the -divine; morality comes of that." "But look at your frightful vices; -at your Pagan worship—see the effects of idolatry!" "I bow to your -Illustrious mind." I saw my effort to obtain any reasonable explanation -was fruitless; I made my obeisance and left. What an illustration of -ignorant and superstitious conceit! Vice, thousands of miles beyond -sea, so dreadful; the vice at hand, defiling every corner, unseen! The -only true Religion of this Priest will not see, or, seeing, he will -not believe that it is Vice—or, at any rate, idolatrous—pagan Vice! -I could not believe, at first, that the <i>Superstition</i> was more than -a Form, kept up merely for the advantage of the Priests. The sharp -intellects of the Barbarians, applied so fruitfully to useful arts, -seemed stultified, if I held to their actual belief. I<span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span> doubted the -honesty of the Priests; I knew the bad character of many of the Bonzes -of our Superstitious Sects. Now, better acquainted with the imperfect -civilization of the people, I am not moved by these ignorant and -bigoted displays. Poverty, vice, and drunkenness; crimes of violence -and fraud, are rife among the Barbarians. The Temples, ordered and -maintained by the <i>Queen-Pope</i>, are, for the most part—especially in -great cities—empty. The Sects of the Low-Caste people, despised by -the High-Caste, are far more zealous worshippers, though not better -<i>Christians</i>. The funds raised to support the great Temples and the -Priests, are nearly all absorbed by them, and the Temples left ruinous. -The lowest Castes do not worship, but curse the Sovereign Lord. Yet, -our Illustrious Kingdom is called <i>Pagan</i>—<i>Heathen</i>—words implying -every degradation; and our people fit only to be turned over to the -endless torments of Evil Spirits!</p> - -<p>Like our Confutze, the principles of morality and general benevolence -are taught in the sayings ascribed to Christ. Yet fighting in the -most brutal manner is allowed in the Schools, although the teachings -of Christ, commanding Charity and Peace, are conned over in the daily -lessons; and horrible Wars for the subjugation of other Peoples, -incessantly waged! Still, if we may believe these Barbarians, all -true religion and virtue are possessed only by them! The education of -the people has been disregarded; and now, when the wisest of their -great men has, with great difficulty, caused a decree to issue for -the teaching of the neglected masses, at least, in some rudimental -learning, the purpose is likely to<span class="pagenum"><a name="Page_6" id="Page_6">[Pg 6]</a></span> fail. The Priests demand that the -<i>Superstition</i> shall be taught, and those of one <i>Sect</i> insist that -they shall lead; denouncing a differing <i>Sect</i>. Each <i>Sect</i> denounces -every other: and, so far is the contention carried, that the teaching -of the people is lost sight of; the special <i>Superstition</i> of a Sect -being held by its adherents far more important than merely "Secular" -teaching! It must be understood, that though, commonly, there is but -little real reverence for the Supreme Lord, and less benevolence, yet, -such is the hold which the Bonzes have got of the imagination (by means -of the <i>devil and hell</i>, which are greatly feared), that they are a -<i>power</i>. Their demands, therefore, as to the education of the people, -will be respected; and the matter be left, largely, in their hands. -This, owing to the bitterness existing among the Bonzes of the Sects, -will cause the whole attempt to fail—to fail, as a general measure. -The Lowest orders, for whom the design was chiefly devised, do not hold -the Bonzes in esteem, and will not be so readily led by them, even were -the Priests themselves in accord. The Sects and the Priests not only -fight upon this subject; they are usually at strife upon any matter -wherein their coöperation is desired. One leading rule of the <i>Sacred -Writings</i> commands, <i>Peace</i>. In respect of all who differ from them, -these Sects say that the true meaning is, <i>War</i>! Each Sect dislikes -and denounces every other; and the members of all damn to everlasting -torments the whole human race but themselves! This place of eternal -torture in "fire and brimstone" [Zan-tan-li] is called Hell [Tha-dee]!</p> - -<p>In the ceaseless conflicts of the <i>Sects</i>, the most dread<span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span>ful crimes -have been committed. The chief events recorded in the annals of the -Western Barbarians for many ages, and even to this time, have been -only bloody wars, massacres, and vile intrigues, springing out of -these conflicts: horrible crimes, again and again repeated, and under -circumstances too dreadful for belief. And when I have looked into the -causes of these shocking events, there seemed to be no more involved -than the manner of interpreting some obscure word or phrase in the -<i>Sacred Writings</i>; which to a wise man would be unimportant, however -interpreted, or if never interpreted at all!</p> - -<p>At this moment, the best intellects among the English (who boast -that they are superior to all other Barbarians), are hotly disputing -as to the proper mode of wearing vestments, of holding or of not -holding candles, of standing and posturing, and other matters equally -important, when the Priests officiate in the Temples. The most trivial -thing in the <i>Superstition</i> is esteemed of such consequence, that -an error respecting it may be fatal to the "soul" [pan-tzi] in the -future life! Some of the most learned fear the words and "missives" -of the poor old man, who sits in Rome (already referred to), and is -worshipped by most Christians out of England (and by very many in it) -as the only delegate of the <i>Christ-god</i>. They fear this Pope—fear -that by his connection with the <i>Evil One</i> he will "<i>play the devil</i>" -among them. And though of precisely the same Christ-god <i>Superstition</i>, -merely because of a difference of opinion as to the visible "Head" of -that Superstition, really believe that this poor old man (called by -the larger por<span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span>tion of Christians, with profound worship, Pope, <i>Holy -Father</i>) may, by his wicked devices, allure into his worship, and bring -under his power, the English Barbarians; to the everlasting destruction -of their souls!</p> - -<p>This notion of an <i>Evil-one</i>, universal among all the Barbarians, I -never well comprehended. We have in our Flowery Kingdom Sects which -believe in good and bad <i>Spirits</i>; although our <i>Literati</i> smile at -such things; that is, in the vulgar forms. But the Christians assert -that the Devil is too strong with men for the Supreme Lord—and the -English <i>Sect</i> say that the Pope is a very child of the Devil! To be -sure, their Sect is the feeblest of all, and merely separated from the -great Pope-sect upon points not touching the superstition itself, and -really on selfish and personal grounds. They know that the Pope justly -claims a direct and regular succession from the <i>Christ-God</i>; that he -and his adherents, forming the vast majority of <i>Christians</i> (as all -the sects call themselves) are believers with themselves in all the -main "<i>dogmas</i>" [ka-nti] of the Superstition; yet, none the less, they -are the children of the Evil-one, and fit for Hell. And not the vulgar -only, but the learned actually have a horror that the Pope may be again -worshipped in England. A calamity too terrible for contemplation!</p> - -<p>The Pope-worshipping Sect repay this hate with an equal abhorrence, -and send the English <i>heretics</i> to the awful Hell, with the same -satisfaction.</p> - -<p>All the Western Barbarians worship this new <i>Christ-God</i>, but, like our -devoters of <i>Fo</i>, divided into many Sects, as I have already intimated. -The benignant <i>Fo</i>,<span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span> teaches his idolatrous devotees how to differ -without hate. But, these <i>Christians</i> are always at strife, bitter and -irreconcilable; not as to essentials, even within the Superstition -itself, (to say nothing of genuine morality), but as to things trivial -and absurd. One will say, "Be baptised or be damned to the eternal -Hell!" But another says, "Baptism is only a symbol, one may be saved -without it." Then, "What is baptism?" Some say "The Priest must immerse -in water;" but another, "No, the Priest must sprinkle the face only." -Yet another, "Water is itself nothing, Priest nothing, unless before -either, the baptism of the 'Holy Spirit' have occurred." To perfect the -"rite," all say that the Priest must offer proper "Incantations," and -generally in the Temples before the Idol. The contestants damn each -other to everlasting torments for not being <i>truly</i> baptised.</p> - -<p>All the Sects say, "You must believe in Christ or be damned;" but do -not agree as to what this <i>Belief</i> is, and go on damning each the other -for not having truly believed.</p> - -<p>It is impossible, however, to make intelligible the countless vagaries -of the Sects. They all fight under the same <i>Christ-God</i>, whom they -all address, among other titles, as the "Prince of Peace" [Tchu-pe]. -They all profess to follow His precepts, one of which is to love all -men, even enemies (not <i>friends</i>, one of these angry disputants once -said). These revered Precepts are written in the <i>Sacred Books</i>, and -all the Sects swear their oaths upon these, and resort to them for -the unchangeable rules of belief and practice. They all<span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span> declare that -the <i>Sacred Writings</i> are so plain that a man, "though a fool, may -understand," and so clear, "that he who runs may read." Yet, they -curse each other to the eternal torments for interpreting erroneously. -The truth is, that <i>the Books</i> are most obscure, and differences of -interpretation are inseperable from their use; the terrible thing is, -that Superstition has made these differences so important. The <i>Sacred -Writings</i> are contradictory, and teeming with things indifferent, -meaningless, or trivial. Written at widely different periods, by -many hands, long ages ago, in an obscure and barbarous dialect, for -different objects, their true meanings cannot always be rendered. But -few, even of the Priest-class, can read them at all in the original. -They are mainly Records of the Laws, customs and wars of an obscure and -terrible race, here and there interspersed with Invocations to the Gods -of that race, and with their Proverbs, or words of wisdom. This tribe, -called <i>Jews</i>, revolted from their masters, the Egyptians, and fled -into a desert region lying west from the Hindoos. The man who led them -in this revolt was learned in the laws and customs of Egypt, and upon -these he founded his own system. He declared himself to be directly -called by Jah (Jehovah) to be their High Priest and Judge—that they -were to obey him who received from Jah immediate instructions—that, in -fact, to disobey him was to disobey Jah. That he was to lead them forth -to found a new State, and that the power to announce the will of Jah -alone resided with him and his successors, in this High Priesthood, and -that they could only be successful over their enemies and prosper,<span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span> by -an implicit obedience to Jah, by the mouth of the High Priest.</p> - -<p>This event took place in our dynasty, <i>Shang</i>; and our annals, -referring to the Western Barbarians of the ancient times, make mention -of some things—obscure movements of tribes, and of the great works -performed by the Egyptians; and of a servile race, condemned to toil -on these structures: and, possibly, this revolt of the Jews may have -been contained in these references. However, the whole matter would -have been lost ages ago, nor have left a trace, but for the singular -circumstance that the ancient records of these Jews have in a good -measure escaped destruction. This happened not by any chance; but from -the fact that the High Priest, pretending to be the very mouth of Jah, -made all his utterances <i>Sacred</i>; and the Priesthood, inscribing and -preserving the Jewish "Rites," worship and institutes of all kinds, -guarded these writings with extreme care; which the reverence of the -Superstitious people enhanced. Thus these <i>Institutes</i> of the Jews, -declared to be by the Priests the very will of Jah, came to be "<i>Holy</i>" -[Kan-ti]—inviolable! Now, the Barbarians regard this preservation -of the Jewish Records as an evidence of their divinity, and a clear -warning to man not to disregard them; and when they assert (as, by -the High Priest, they constantly do), "Thus saith the Lord-God-Jah," -they accept the declaration, and bow before it, as the very word of -Jehovah! But we know that similar "<i>Sacred Writings</i>" are common in the -East, and that these pretensions of the Priests are as universal as -<i>Superstition</i> itself; in fact, form the chief features in it.</p> - -<p><span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span></p> - -<p>The new Christ-God was a Jew; and, though, singularly enough, in the -words ascribed to him, in those parts of the <i>Sacred Writings</i> assigned -to him and his immediate followers, there are bitter denunciations of -the spirit and of the letter of much in the old, Priest-made part; -and he distinctly says that his office is to give new and reformed -rules; none the less, his immediate followers, being Jews, naturally -looked upon him as Great High-Priest, speaking as did their ancient -High-Priest (High-Priest and Christ-God)—the very "mouth-piece" -[Mu-te-pi] of Jehovah! Adding to the High-Priest a <i>Messiahship</i>; -for they believed him to be the mysterious <i>Messiah</i> of their Sacred -Writings, foretold by their wise <i>Seers</i> long ages before! The great -High-Priest who should deliver them from all their enemies, and lead -them to a universal dominion! Very few of the Jews themselves, however, -adhered to this opinion: in fact, Christ was put to a shameful death by -them as an <i>Imposter</i> [Kon-ti-fe]. And by the Jews, in general, he was -and is still considered to be a misguided fanatic. The Romans at this -time held the Jewish province, and continued to do so. Meantime, the -followers of the Christ-God, as I have said, spread by degrees, after -his death, into other Roman provinces. New Superstitions were often -greedily received; the Western Barbarians had always readily adopted -new gods, and new Superstitions. This idolatry was, however, held in -contempt by the learned; but it slowly spread among the lower orders, -and penetrated to Rome itself.</p> - -<p>The Roman soldiery, in some instances, made it conspicuous; and, -after some generations, a Roman Emperor,<span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span> thinking he saw some -miraculous evidence of its divine force (in the workings of his own -dark imagination), forced this new Superstition upon his Empire. That -Empire embraced the Western world. The Barbarians who succeeded to them -adopted, largely, their laws; their worship, and their religious rites. -Thus, these Western Barbarians are <i>Christians</i>; and, though they -detest the Jews none the less, hold to their "Sacred Writings" as the -very words of Jah—whom they also worship! This they do because they -follow the few Jews who accepted Christ as Jehovah, rather than the -<i>whole people</i> who rejected him!—follow the few who accepted Christ as -the Messiah-God promised in the "Sacred Writings;" and hold with them -that these are the only <i>Revelation</i> of the will of Jehovah to man! By -<i>Jehovah</i> meaning the only Supreme Lord of Heaven!</p> - -<p>The remarkable thing is that this enormous pretension is not ascribed -to <i>Christ</i>, but is obscurely announced in certain writings of the -early Christian Jews. Thus these Western Barbarians, scoffing the -name of Jew, accept of his ancient and ferocious god, and adopt the -barbarous <i>rites</i> of a blood-thirsty and obscure tribe of the desert, -make the records kept by the Priests of the tribe <i>Sacred</i>, and curse -to <i>Hell</i> the whole Jewish race for not accepting the interpretation of -<i>a few of their number</i>—the few, and only a few, worshipping Christ as -the true <i>Christ-God</i>. That is, these Barbarians better understand the -subject than the people into whose hands the matter was entrusted by -Divine wisdom.</p> - -<p>When one considers, then, the foundation of the great worship of the -West, one wonders not at the Sects and<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span> strife. Founded in dark and -cruel <i>institutes</i> of ignorant antiquity, the attempt to engraft a -better system failed, because in this attempt the Priests were still -<i>Jews</i>, who, adoring Christ, adored him as Jehovah and a Jewish -High-Priest. What follows becomes more intelligible, but not less -astonishing. The new worship has its divine <i>Revelation</i> from Jah, -interpreted by its Priests, who introduce Christ as their great -High-Priest, and the <i>Christ-Jehovah</i> of the new worship. All are -<i>damned</i> to the everlasting Hell who do not believe these Priests, -worship this new god, and accept as the very Divine <i>Word</i> these -<i>Jewish writings</i>. This superstition suited the dark imaginations of -the Barbarians, and was, in truth, not unlike their own, and may have -had a common origin.</p> - -<p>The intellectual activity of succeeding ages has been mainly devoted -to these <i>Sacred Writings</i>; and the disputes, as to the meaning, -never-ending. Every word has been criticised. <i>Sects</i> have been formed -upon a syllable—appearing and disappearing. Now one would madly -starve, another feast. Some fanatics would live in caves, some on -inaccessible mountains; some tortured themselves, and held women to -be unclean unless they married <i>Christ</i>. Some would only shout their -invocations, others would only commune with the god <i>inside</i>. Some -<i>would</i> kneel, others <i>would</i> stand. Sometimes a sect more wild than -usual would organise vast bands of warriors, all wearing a symbol to -show that they were Christians—usually a <i>cross</i> (because the Jews -put Christ to death by hanging him upon a cross); and, placing Priests -at the head, would rush to distant parts to<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span> root out <i>pagans</i>. These -dreadful slaughters of distant tribes were called <i>Crossades</i> (from -the symbol referred to). Some Sects destroyed society by another -fanaticism; they forced men to live in caves or in dark stone chambers, -shut off from all cheerful life, and from all intercourse with women; -where they should constantly make invocations, lash themselves with -thongs, and half-starve themselves; having skulls to hold before them, -and awful paintings of Hell and devils to horrify them,—if perchance -they may propitiate the <i>Christ-God</i>, Jah. Women also being driven into -similar, horrid imprisonment in stone vaults, where the whole life is -spent in invocations and sufferings, without so much as seeing any man.</p> - -<p>These and numberless other things grow out of the interpretations, -ever-changing, of the <i>Sacred Writings</i>; which, to the dark imaginings -of Priests and devotees, seem ever to give such utterances as fit to -their feelings. To the Priests they are an unfailing arsenal of power.</p> - -<p>For many ages nearly all the Books written—mainly by Priests—were -in respect of the <i>Sacred Writings</i>; called commentaries, homilies, -disputations, doctrines, invocations, sermons; endless in name, and -nameless.</p> - -<p>This <i>Literature</i> is less in repute than formerly, and immense -collections of huge writings are now rotting away in the dismal alcoves -of <i>Libraries</i> [Buk-sti], as great stone buildings for keeping Books -are called. This <i>Literature</i> is rarely looked at now, excepting by the -Priests and antiquaries [ol-olphoo]; much of it is obsolete in form, -or in the Roman—not now so much in vogue as formerly. A large portion -of the writings, and<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span> a larger portion of the "speeches" [phi-lu-tin], -however, are devoted to the same subject; but the style is modern, -and less obscure, though not less deformed by a dark and irrational -superstition.</p> - -<p>To my poor mind, were all these innumerable productions of gloomy and -bewildered intellects—misled and crazed by a monstrous Idolatry—swept -for ever away, nothing would be lost—nothing, unless the most -astonishing monument ever builded by man. However, it is doubtful -whether to lose even this is not better than to have <i>anything</i> left of -so monstrous a Pretension.</p> - -<p>Whilst thus the Barbarian <i>brain</i> wasted itself in this wretched work, -and piled up its ponderous tomes of useless, and worse than useless, -Literature—holding knowledge in general as vain, and <i>Science</i>, when, -in Priestly interpretation, not according to the barbarous <i>Sacred -Writings</i>, as a thing to be accursed—activity of body, during the -same ages, did <i>its</i> dreadful work. Directed by the Priests, one -<i>Sect</i> denounced another as <i>damnable</i>, and the stronger attempted to -destroy the weaker by "fire and sword." New contentions would arise, -to be crushed out by bloody execution; only to spring up again, to -be again extirpated. Every <i>Sect</i> as it appeared would fight for -supremacy. All worshipped the Christ-God, and sought the same Sacred -Writings; and all invoked His aid, and pointed to those Writings for -their authority—to exterminate a weaker <i>Sect</i>; to deliver over -whole provinces to rapine, slaughter, burning, destruction; cities in -conflagration; women, children, as well as men, not merely slain, but -put to death with tortures unspeakable; massacres, by treachery and -surprise, of<span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span> thousands and tens of thousands! To such work was the -activity of body largely directed by Priests and the savage chiefs. -For ages these atrocities were perpetrated. History has no parallel of -horror; human nature seemed to have become possessed by the <i>Devil</i> -of the Superstition, and exceeded its <i>diabolism</i> [pau-di-ki]. In the -name of Christ, fire, slaughter, and rapine, spread over the whole -immense world. Wherever the Priests of this dark superstition became -powerful, everything which opposed them perished. It was a cardinal -principle that men could be saved from the dreadful Hell only by the -aid of the Priests, and by accepting of their interpretation of the -<i>Sacred Writings</i>. The system erected by the Priests was called the -<i>Church</i>, and none could be saved unless they were in the pale of <i>Holy -Church</i>—unless they, in the manner directed by the Priests, performed -all the rites of worship. These not merely were directed to the worship -of the Sacred Writings, the Christ-God and Jah, but to the mother of -God and to the Pope. In England, by and by, the Priests threw off the -Roman Pope, and set up the English Sovereign, for the time being, as -Pope, and put men and women to death by fire and torture for still -preferring the older Idol.</p> - -<p>Nor is this madness, this fanatical fury, wholly expended. Education -has not yet raised these Western tribes into the enjoyment of a -rational worship—of a rational morality—of a life, calm, tolerant, -and beneficent. They have never attained the civilisation of our -Central Kingdom, and to the wisdom of our illuminated Confutse.</p> - -<p><span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span></p> - -<p>There is morality to be found among them, and a few worship, purely -and simply, the God of Heaven, and look with untroubled hearts upon -the senseless superstitions. The masses are, however, still held in -them; and the High Castes either hold to the prevailing idolatries, -or pretend to do so. This old Jewish Worship, with its <i>rites</i> and -pretensions, fastened upon tribes by Priests and the Roman power, -is still dominant in the West. In England to-day it is the same -superstition, only the Queen is Pope, instead of the Man at Rome. For -this the English are <i>damned</i>, as worthy of Hell-fire, by Roman Pope -worshippers; and the English return the curse. A constant <i>Bugbear</i> -[Do-nki] to the English mind is, that the more powerful Roman Pope may -get into England again; then, what horrors! Nor does this frightful -<i>chimera</i> alone alarm the lower people; the most learned Englishmen, -and their wisest, exert their minds in writing and in preaching against -this terrible thing.</p> - -<p>To me this seemed strange—incredible. The English Barbarians are, in -general, sharp enough; they are learned in many things; they can see -the absurdity of Eastern superstitions; they denounce the Roman-Pope -worship as worthy of <i>hell</i>; but they worship a Queen-pope at home, and -the same Christ-Jah-god and "sacred writings" which the Romans worship. -They believe, as do the Roman-pope worshippers, that all who do not -worship the <i>sacred writings</i> and the <i>Christ-Jah-god</i>, and accept of -the Priest-<i>Church</i>, will inevitably burn for ever in fires of Hell; -yet, because of the separation as to Pope worship, each regards the -other<span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span> <i>sect</i> with a hatred only appeased by sending each the other -to the dreadful Hell! How incredible that the human mind—the active -and skilled human mind—should alarm itself and others for fear of the -worship of a Pope—a man: and really think the condition of the human -soul would be hopelessly wretched—if it mistook the right object of -worship—the idol of Rome, or the idol of England! The intellect truly -employed would be directed to the overthrow of <i>the superstition</i> and -its objects of idolatry altogether. The Roman or the English Pope—the -Roman or the English <i>sect</i>—what matter? Both alike indifferent and -worthless to an intelligent worshipper of the <span class="smcap">Supreme Lord of -Heaven</span> (Hoang-chan-ti). His worship is elevating, supporting a -clean morality, tolerant, benevolent—a morality found wherever man is -found; debased, more or less, as man be debased, or as he may be sunken -in vicious or cruel superstitions.</p> - -<p>To restore a pure worship is to help on a better civilisation among the -Barbarians. Nor would a respect for the morality ascribed to Christ do -other than help in the same way. The misfortune is, that that morality -has been overlaid with Jewish and Priestly additions and inventions. -There are some of the English <i>literati</i> who dare to teach a purer -worship, discarding the <i>superstition</i> in its grosser pretensions; but -they are not listened to.</p> - -<p>It is difficult to understand what is accepted as <i>true</i> by the -differing <i>Sects</i>—but their differences may be disregarded—and I will -refer to what all the Sects of the <i>Great Superstition</i> subscribe to, -aside from the matter of <i>Pope</i>.</p> - -<p><span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span></p> - -<p><i>One, only God</i>: in three parts—each part a very God!</p> - -<blockquote> - -<p>1. <i>The Judge and destroyer</i> of mankind; for all are damned to Hell! -This is the Jewish Jah.</p> - -<p>2. <i>The Son</i>, begotten of Jah upon an immaculate virgin. Sent to -mediate with Jah and appease His fierce anger, so that some may -escape Hell—that is, those few who have "<i>believed in</i>" <i>and -worshipped the Son</i>, the Father, and other things. For as to what -is to be believed, form the points of endless contention, as I have -hinted.</p> - -<p>3. <i>The Holy Ghost</i>, or Comforter, whose function I have never -comprehended. It appears to be a divine <i>Effluence</i>, entering into -the devotee, to warm, exalt, and enlighten him; especially to comfort -him and to support him in his dire conflicts with "<i>the flesh, -hell, and the devil</i>" (as the Superstition reads). It is an "awful -mystery" in the <i>rites</i>, and has crazed many a worshipper; for those -who fancy themselves to be in the possession of this <i>Effluence</i> -feel like gods, and conduct themselves as scarcely accountable to -mortal control; though others feel an absorption, as they say, into -the divine nature—a notion like that of some of the fanatics of the -Hindoos and of the East.</p></blockquote> - -<p>As powerful, indeed more powerful over men, is the terrible -Satan—<i>Devil</i>, <i>Evil One</i>. There are many names and shapes. This -monster was once (according to the superstition) chained down in -hell-fire, for having raised a rebellion against Jah, who, however, let -him loose again, and gave him wings to fly from his fiery prison to<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span> -the world, where he should wage war with Jah, in a covert way, by his -craft drawing away mankind from Jah to his worship and to his designs; -that, however, he should never prevail to overthrow Jah, and the only -result would be to increase the number of the countless devils of -low degree already in Hell, by adding to them nearly the whole human -race!—for to that torment all go who do not worship in spirit and in -truth, according to the superstition. This awful strife between Satan -and Jah always proceeds. The Priests say that, for "some wise purpose," -Jah suffers Satan to succeed in his snares; and his victims continually -fall into the everlasting place of Fire, prepared for the devil and his -victims. The Priests say that this wholesale destruction of mankind -was a thing predetermined by Jah, and that he created the Devil to -accomplish the work; but they do not explain why the torments should -be everlasting; as men are themselves short-lived, one would think a -reasonable superstition might have limited the fire-torture to, say, -twice the length of mortal life!</p> - -<p>Our <i>Literati</i> will readily recognise some parts of this horrible -superstition—perhaps the main features, as Oriental—going back to the -dimmest dawn of tradition, and to the early and grotesque forms of the -human imagination, dark and uninstructed. The <i>Hell</i>, however, is a -terrific expansion of the horrible, suited to these Strange Barbarians.</p> - -<p>Besides these great deities, there are Arch-angels, Angels, Saints -male and female, Spirits good and bad—the latter <i>Imps</i> of Satan -(whatever the word may<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span> mean), who enter into human beings, and take -on the human form: in this disguise, called Ghosts, Wizards, Bogies, -Witches. However, good people can tell these devilish <i>Imps</i>, and avoid -them (so they be <i>good</i>, that is, true worshippers of the Idols of the -Superstition); for the smell of brimstone sticks to them, and the tail -and cleft-hoof—inseparable from devil-imps—will always show somewhere -to <i>the good</i>. But, if unawares the Imps catch them, they are only to -say <i>Christ</i>, or <i>Jehovah</i>, or call on some Saint, and the Imp will at -once vanish like a vapor!</p> - -<p>It will be seen that this Superstition is as populous with gods and -spirits as are any in the East, and some of the forms more frightful -and ridiculous.</p> - -<p>There are dissentients—some, who, not dissenting to the chief gods, -yet conjecture that the good and bad <i>spirits</i> merely symbolize good -and bad propensities in human nature. But real objectors are few and -timid, afraid of punishment—if not here, then after death. For the -Superstition so long rooted has engrafted its terrors in the very -blood, and men are born with the <i>Horror</i> in them; they can never -free themselves from it. A few, however, do dissent; but, like our -<i>Literati</i>, they do not care to oppose vulgar ignorance openly, nor is -it safe; they feel a contempt, but repress its too-marked expression. -"Why render themselves uselessly odious?" they say. The Priests, very -likely, often disbelieve much of what they say; but not unlikely their -emoluments (<i>livings</i>) have some effect upon their conduct, though not -upon their private convictions. In our Flowery Land there is a maxim: -"A common man's brain is in his belly."</p> - -<p><span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span></p> - -<p>I have had a High Bonze say to me, when I have suggested some -objections, "Oh, we do not know anything about such things; the -morality is good, and we need a devil for women, children, and the -common people: it is safer to let things alone."</p> - -<p>"But," I have rejoined, "<i>Is</i> it quite well, in the long run, to teach -falsely?"</p> - -<p>"I do not say it is well to teach <i>falsely</i>. I said, I do not know—who -does? Men more learned than I believe strongly, men wiser than I -have "gone to the stake and perished by slow torture of fire," made -<i>martyrs</i> (we have no such word) of themselves, rather than deny these -things. They were probably right. I simply take things as they are."</p> - -<p>"But," I replied, "surely misguided fanaticism, of which the world is -full, is proof of nothing whatever, unless of the sincerity of the -madman—not always of that."</p> - -<p>"My dear Ah-Chin, you are very quick, and no fool (I beg pardon), but -you do not understand it. The Superstitious parts are mere forms; and -as to the <i>horrors</i>, as you call them, I think them indispensable; they -are better than the Police." (The Police are the officers who arrest -offenders in the streets and public places.)</p> - -<p>The Bonzes who talk in this way are, usually, what are derisively -termed "hunting and fishing" Bonzes, not remarkable for strictness -of conduct, though quite as likely to stick to the Temples, like our -Bonzes; they are not likely to pull down the roof which shelters them. -The Superstition is less revered than formerly, and its wilder parts -are less obtrusive. Its pretensions are not<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span> moderated in terms, but -the practice is more moderate. Sects do not put each other to death, at -present, though so much of the old bitterness remains that no one can -say what horrors might follow upon unexpected changes. Gradually wise -men endeavour to drop out of sight the Jewish and Priestly creations, -and, inculcating morality, take the <i>Christ-God</i> as symbol of Charity, -and his moral precepts as the basis of a moral Philosophy; or (to -be less offensive to the Superstition) <i>Christian Philosophy</i>. In -this way they seize hold of what is true in the Great Idolatry, and -endeavour to ignore the grosser parts altogether. They hope to bring -about a rational worship without violence, by a gradual disuse and -forgetfulness of the irrational, and are willing to yield something to -ignorance, if they can by that means, in the end, enlighten it. They -allow to Christ an exalted character, large in the divine faculty, -and divine as man is divine in possessing that faculty—to say, <i>the -moral</i>. In this, much as we see in our exalted <i>Confutze</i>, who lived -and taught long before the period ascribed to Christ, and from whom the -Western tribes, doubtless, received their moral notions.</p> - -<p>The religion of Wise men is the same at all times and everywhere. -Wherever some intellectual culture exists, men will be found who -understand and practise the rules of morality; and wherever this is -general, there is the higher civilisation. This higher civilisation, -resting upon a general morality among a people, has for its base a -rational recognition of the Sovereign Lord and man's dependency and -accountability to Him; <i>Father of men</i>; and Himself the source of this -morality. He,<span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span> <i>in this faculty, reveals Himself</i>, and shows to man -<i>his</i> sole claim to a divine relationship.</p> - -<p>This higher civilisation does not mistake intellectual achievement -as its title to enlightenment. The sharp and active brain is -quite consistent with the base and low; and may be indifferent to -superstitions and degrading idolatries. But the moral faculty, active -and large, at once refines and exalts the intellect; then men are truly -<i>wise</i>, and degrading superstitions die.</p> - -<p>The object, then, to which the true worshipper aims, everywhere, is -to bring man out of a debased into an enlightened recognition of the -Supreme Lord and of this simple relationship; to teach that the human -race form one family, united indissolubly to each other, and to the -Supreme Lord, by the divine moral faculty, to which the intellect -is subordinate; that by this they may be all truly enlightened, -and worship simply and truly, with grateful and serene trust, the -Supreme Lord and Father of all. This worship can never be other than -beneficent. It is only the expression of gratitude; the desire for -better wisdom, for still larger charity, a well-doing and serene life, -at peace with itself and all beside.</p> - -<p>To a civilisation resting upon this simple and direct worship and -morality, few barbarians have any perception; their pride and gross -superstitions have made it impossible.</p> - -<p>The temples are often very grand and beautiful, built of hewn stone, -with lofty domes, towers, bells, and spires. The priests are very -numerous, and divided into many ranks. The lowest are the curates, -who do<span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span> the "<i>dirty</i>" work, as the English phrase it. They are but -little better than beggars, though mentally often superior to those who -half-starve them, whilst the higher ranks (by whom they are hired) live -luxuriously.</p> - -<p>The <i>Sacred Writings</i> say that Christ was Himself a mendicant, and -that his first followers were but little better; that he denounced, -in bitter terms, all pride and luxury; that the true object of life -was not to think of oneself, but of others; to give to the poor, help -the distressed, and the like. In truth, this benevolence and the moral -precepts of Christ (as I have already said) are its <i>salt</i> [pho-zi].</p> - -<p>I have, in the temples, heard a High-Caste Priest eloquently exalt -this benevolence, and pointing out the divine charity of the <i>Master</i> -(as Christ is often called),—heard him say, "My brethren, give to the -poor, help the suffering, do good whenever you can, give your all to -Christ."</p> - -<p>I have said, "This is excellent; I will talk with this benevolent -Bonze." On one occasion I did so. The High-Caste had dined; I was -ushered into his presence; the fruits and the wine were still before -him. I approached and bowed low before him, and dared to ask, "Is your -illustrious body well?" He slightly nodded, and waved me to a seat. I -expressed my admiration of his benevolent morality, as shown in his -exalted <i>invocation</i> in the Temple. "Oh, that was of course; we do -not rely upon morality." I begged pardon, but did not understand. He -added: "Morals are well, in their way. Charity is a good thing, if the -purpose be sanctified; but nobody is saved by his goodness." He saw<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span> my -bewilderment. "Oh, I deplore your darkness; I grieve over the errors, -too fatal, even in our Christian land." I could only bow. He continued: -"When will the darkness of superstition give way, in the East, to our -glorious religion? When will the worship of Christ spread over the -whole benighted world?" I ventured to hint that I had called to speak -my thought of his noble benevolence. "Oh, yes, we must give. But the -true worship—knowledge of, and belief in, the <i>Redeemer</i>—ah! that is -the only means of salvation; those are the vital things." I said, "The -poor are everywhere, and need help." He looked at me suspiciously for a -moment, and then brightened; he saw I had not come to ask for anything. -"Yes; the Scriptures say, 'The poor ye will always have with ye,' and -we cannot alter it." "I am told that your Low-Caste Priests are good -men, and do nearly all the work. I know one of these who is very kind. -Your benevolence is like our <i>Confutze</i>, who had a tender regard for -the poor and distressed."</p> - -<p>"Ah, our divine <i>Master</i> taught charity; but one must go higher than -that." "Pardon my poor mind, but do you <i>not</i> really give to the poor, -in your temples, as your exalted Wisdom taught?" "Ah-Chin, you mistake; -but one must overlook your darkness of mind—no offence—<i>Society</i> -takes all I can spare, and I give to Curates from my revenue." -"Society? I do not comprehend." "Well, no; you know nothing of the -incessant calls. We must visit and receive visits; keep up equipages, -servants; then there are always poor relations, and the poor Curates -(these are the 'poor relations'<span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span> of our order)." "But the Curates are -poorly paid, I am told, and deserving." "The Curates are well enough; -but more fuss is made than need be. I was a Curate, Ah-Chin, myself." -"Your illustrious did not need aid, perhaps?" "Well, yes; I got -Curate-fare—cold shoulders of mutton, and other colder shoulders." I -saw that there was something which I was not to understand. "Pardon, -but the <i>Society</i> is not to be put before the Christ-God?" "I beg, sir, -you speak not in that way. I pardon much to your darkness. Do not again -profane our blessed and holy religion."</p> - -<p>This alarmed me; I did not know what portended. I bowed very low, -and humbly craved permission to take my leave. I really feared -punishment—perhaps of the <i>Cangue</i>, or pan-tsee. I afterwards knew, no -more than the reproof of the High-Bonze was imminent; though, had the -common people caught a <i>pagan Chinee</i> who had dared to speak, in their -notion, disrespectfully of their Idols, he would be fortunate to have -no worse treatment than a <i>ducking in a horse-pond</i> [phu-it-mu-dsi-wo].</p> - -<p>What but slow progress is to be expected when a people—even the -<i>Literati</i>—are so superstitious? for the errors there, make obstacles -everywhere. It is but just now that nearly the whole population of the -province of Ireland (one-third of the kingdom) have been relieved from -maintaining the English Idolatry, though they detested it.</p> - -<p>The intolerance of the devotees prevents better men from reforming -abuses, even in the Temples. If a Priest dare to moderate the excessive -absurdities of the<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span> Superstition, he at once endangers his <i>Living</i>, -and is likely to be degraded and driven forth to neglect and poverty.</p> - -<p>I, myself, knew a Wise Priest of rank, who very innocently published -some comments upon the <i>Sacred Writings</i>, wherein he showed that -the statements as they stood were simply impossible. Now, as I have -said, the <i>Sacred Writings</i> are worshipped; and to doubt that they -are the words of Jah is horrible—formerly punished by death, now by -degradation, <i>excommunication</i>, and loss of revenue. This poor man did -not express any doubt; he merely pointed out an error, which might be -there <i>somehow</i>, and which he thought, in his simplicity, should be -removed or explained. But the <i>Canon</i> [ban-gwo] of the Superstition -allowed of no comment of that sort as to the Word of Jehovah! and -cursed out of the Temples, with his Priest-robe torn off, and his money -stript from him, the daring <i>blasphemer</i> [zw-an] must go!</p> - -<p>This is an astonishing <i>Canon</i>; for if one allows that four thousand -years ago Jehovah spoke words which were <i>then</i> inscribed—if one -allows that the Jewish Priests kept annals and chronicles, and down -through different ages preserved and added to their histories—if -one allows that the followers of Christ after his death recorded -some things concerning his life and his teachings, and that other -followers wrote letters upon these matters—yet, one must also allow -that all these writings were written at different periods, for -different purposes, and in different and scattered records; all in -obscure and unknown tongues; that they have been<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span> copied, re-copied, -translated—that there are various versions—that, in respect of their -meaning, and even of their right to be called a part of the Word, the -highest and best cannot agree! Yet, through all the changes of great -periods of time—through darkness, and wars, and every sort of ignorant -credulity—through everything! <i>every word</i> of this huge collection of -Obscure and Ancient Literature, and of an Obscure and Barbarous People, -remains exactly as originally delivered by Jah! "Oh, certainly," -says his devotee, "because <i>He has preserved them</i>." "Yes; but when a -statement is absolutely impossible—as where 'the water covered the -whole earth.'" "Oh, the <i>Word</i> does not deal with Science." I think -not; Jah was not a god of science—he was, in fact, just as ignorant as -the Jew-Priests who pretended to speak his <i>Word</i>!</p> - -<p>Yet this inconceivable <i>Canon</i> goes further, and declares that this -<i>Word</i> is the absolute, and only, and perfect <i>Revelation</i> of the Deity -to man; that it contains the only <span class="smcap">TRUTH</span>, and is the only way -by which man, <i>under damnation already</i>, can have <i>any</i> hope, however -small, of escaping the everlasting fire of hell! Upon this <i>Canon</i> all -the Sects of the Western Barbarians erect their <i>Idolatries</i>—they call -them Churches; but, as we have seen, they are for ever fighting as to -the meaning of these very Sacred Writings!</p> - -<p>Another <i>Canon</i> is, that Christ is the very God (Jah), and that the -Holy Ghost is also the very God. And to deny this <i>Canon</i> is to go to -Hell! Nor does it at all matter that one has never heard of this, nor -that he could have never heard. The whole race of man before<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span> Christ -was born, to this very hour, are either burning, and will surely burn, -in everlasting fires of Hell, unless they have <i>believed</i> in this -Canon! And Jah contrived that all this should be exactly so; though -he did also plan from all time that his Son, Christ, should go down -to the world and get himself put <i>to death</i>; and thus the great Jah, -appeased by the sight of his Son <i>dying on a cross</i>, should be so far -softened that some would escape Hell! Only a very few; because no one -could escape unless he knew, and believed, and accepted, and <i>was born</i> -into the very blood of this son! A mystery so incomprehensible, that -Christians do not pretend to solve it, and are always trembling for -fear that they may not have been <i>born again</i>!</p> - -<p>How, under these circumstances, as Jah cruelly neglected to let -the <i>Heathen</i> know that they could be saved—(indeed, they suspect -no danger)—the good-hearted devotees of the Barbarians employ -Bonzes to go over the great Seas to the <i>Heathen</i>, to carry them -the <i>glad tidings</i>! These delegates from the Barbarians are called -<i>Missionaries</i>, and the Temples and devotees are full of prayers and -invocations for the Salvation of the Heathen! by which is meant the -worship of the Barbarians duly adopted in our Central Kingdom, and in -other regions of the wide world not under the sway of these Idolaters!</p> - -<p>But our Flowery Kingdom, from so long ago as dynasty <i>Whey-Song</i>, has -known of these missionaries; and we know of some now amongst us. They -are harmless enough, and quite fully understand how to adapt themselves -to circumstances, and draw the money necessary<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span> to their support. The -Bonzes of the Roman Sect are the wisest, and care for nothing very -idolatrous; if a <i>convert</i> will go so far as to be baptised [Wa-shti] -they are quite content. They seek to be useful, and keep the obnoxious -features of the Superstition out of sight.</p> - -<p>There are also some Jews in our Central Kingdom. They have been known -in some provinces from a time long before the supposed birth of Christ.</p> - -<p>Another <i>Sect</i> of the region of the Western Barbarians (in the Eastern -parts), who worship a god named <i>Mohammed</i>—a <i>Sect</i> merely an -offshoot of the Jews, from whom they adopted the most part of their -superstition, and equally fierce and intolerant—penetrated into our -Flowery Land soon after its rise. It was about six hundred years ago -that they established a slight hold amongst us, and are still to be -found—never here in their weakness exhibiting any of the savagery of -strength. In a large portion of the Western regions they were for ages -as cruel and destructive as the Christians, and, in fact, waged wars -with them for absolute mastery, during which all the horrors usual to -those dreadful Barbarians terrified and maddened mankind. Finally, -these two Sects, <i>Christian and Mohammedan</i> (so styled), divided the -whole region of the Western Barbarians among themselves! and from that -time have been less quarrelsome with each other, than have the <i>Sects</i> -of the two great divisions in their intestine conflicts.</p> - -<p>Thus, it will be acknowledged that the Barbarians are well disposed -sometimes towards us,—or at any rate the devotees of their -Superstition are,—and we must gratefully thank them for their sincere -anxiety for the<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span> salvation of our <i>souls</i>; for our <i>bodies</i> that is -another matter. They think us ignorant, even of the ordinary rules of -morality. They do not know that before Greece or Rome had appeared -in history, our worship of the Sovereign Lord and our moral precepts -were established, purely, simply, and that our annals show that the -Grecian and Roman culture largely borrowed from ours, though not the -<i>Superstitions</i>. These were derived, probably, from some source common -to the Western Barbarians, likely Egyptian, and though modified by -habits of tribes, retained more or less of those original traits which -appear in all.</p> - -<p>The Temples are numerous, though often quite deserted except by the -Bonzes and their servants. The same revenues are taken by the Bonze -whether there be any worshippers or not, and sometimes the prayers are -said or sung to empty forms (seats)—not more empty than the prayers.</p> - -<p>Next in rank to Curates come Rectors, who enjoy good <i>Livings</i> -[mo-tsi], and have fine houses and gardens. The other higher ranks, -are Arch-Bishops, Bishops, called Lords [tchou], who live in stone -<i>palaces</i>, and have great revenues; but Society robs them of the larger -portion of this revenue,—a barbarous injustice,—leaving the poor -Lords quite destitute. I was told this; but I never happened to meet -with a starved Bishop.</p> - -<p>These <i>Tchou</i>-Bonzes intermarry with the High-Castes, perform the -marriage ceremony for them, wait upon the Queen with invocations to -the gods—baptize royal infants; that is, sprinkle them when eight -days old, in the Temples with invocations, with many ceremonies,<span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span> -after which they are safe from the devil and the dreadful Hell; these -are the chief duties of their exalted office. As great <i>lay-lords</i> -(that is Lords not of the soul but of the clay—lay), they sit in the -great Law-making <i>Council</i>; where their function is, to see to it that -no law be made which in any way can injure the temples, or their own -revenues and powers. One does not see that they are remarkable for the -practice of the virtues which they teach; nor that they are meek and -lowly followers of the Lamb (Christ-god); or that they very often "wash -the feet of the disciples"—although they are commanded in the <i>Sacred -Writings</i> to do these things; and also to succour the distressed, give -to the poor, and other like acts of charity. I should have been pleased -to see a Bishop kneeling and washing the feet of some devotee! but I -never did. They discharge those duties which they owe to Society with -honourable punctuality: keeping up neat equipages, sleek horses, and -pious servants; and wearing the garb of their order with a scrupulous -exactness, even to the shoe-buckles.</p> - -<p>They quote the example of the Christ-god, who, when on the world, made -from common water <i>good wine</i>; and are very choice respecting this -article. As to charity, they are so robbed by Society, that, what with -gifts for the <i>Heathen</i>, and poor relations (for whom they are also -expected to get good <i>Livings</i> in the Temples), they have but little -to spare. Then, too, "Charity begins at home" (the <i>Sacred Writings</i> -declare), and he who does not take care of himself, and those who are -dependent upon him, "is worse than a Heathen" (This is again from -the <i>Sacred</i> words). For those poor and benighted creatures,<span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span> sunk in -dreadful idolatries, indeed, something must be put into the Missionary -box!</p> - -<p>The different <i>Sects</i> quarrel as to particular modes of Worship in the -Temples. Some will have candles lighted, to please the idols; others -say, they do not need candles, and are offended by the smell. Some say, -You should make Invocations kneeling; others say, standing. Some say, -one should face to the East, others say, to the North. Some say, you -should pray aloud; others say, silent prayers are more acceptable. And -very sharp quarrels and <i>new Sects</i> arise upon these matters. None are -allowed to worship in Temples but devotees of the High-Caste Sect. All -others must worship in Temples not dignified by a loftier name than -<i>Conventicle</i>, <i>Chapel</i>, or the like.</p> - -<p>I will state, briefly, what is the ceremony of Idolatry in the great -<i>Queen-pope</i> Sect. She is worshipped in the Invocations, and receives, -with her children, a place in the prayers.</p> - -<p>When the great bells sound from the high, stone towers, the High-Castes -go, richly dressed, into the Temples, uncover and bow the heads to the -Idol, in silence—making Invocations, silently. By the command of the -Jewish <i>Sacred Writings</i> the Seventh day (so, continuously, for ever) -is devoted to the grand Worship in the Temples. This is a marked thing -among the Western Barbarians—this devotion of one day in every seven -to the Worship of Jah—as ordered in the Sacred Word. It is declared to -be Jah's day—<i>Holy</i>-day. And it is so sacred, that there is danger of -Hell to him who</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"Does any work or play</span><br /> -<span style="margin-left: 0.5em;">Upon the sacred day,"</span><br /> -</p> - -<p><span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span></p> - -<p>as the mongrel verse-makers of the <i>Superstition</i> have it! And the -Priests vehemently denounce all who do not worship upon that day.</p> - -<p>Some object to so great strictness; and the quarrel, as usual, is -bitter between the strict and the not-so-strict Holy-day worshippers.</p> - -<p>Those not-so-strict think that the poor, who work six days, should be -allowed to go to the places of amusement on the seventh, and enjoy -harmless recreations. The strict say they should be punished for -desecrating the day by their neglect of worship; yet the poor cannot -go in dirt and rags to the Temples. The High-Castes go there in rich -attire, and would be incommoded by the poor—indeed, the High and Low -Castes never mingle, not even in their worship. In truth, not many of -any rank attend upon the Priests in worship. The devotees are mostly -old women and older men, a few young people attracted by opposite -attraction of sex, children and servants; a few pauper children may be -huddled into a dark corner for fear of offending the idols.</p> - -<p>The Priests face the Idol, and make Incantations, which are repeated, -age after age, without any alteration; no Priest dare to make any the -least change; the wrath of the gods would follow.</p> - -<p>One peculiarity is, that the most abject <i>confessions</i> are made, by -Priests and devotees, of heinous offences—making eternal punishment -fitly their due. They beg for pardon and that <i>salvation</i> (meaning -deliverance from the awful Hell) may be granted, not for any good -in them, but wholly for the sake of the Son—the <i>Christ</i>.<span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span> On my -first attendance in a Temple, when I heard these fearful confessions -and looked upon the fine women; the carefully dressed worshippers, I -thought, "How dreadful, these High-Castes such wretches—incredible!"</p> - -<p>I afterwards discovered that the <i>sins</i> [ly-ie], the offences -confessed, were merely <i>ecclesiastical</i> (we have no term like it); -nobody ever really confesses any wrong which he may have committed.</p> - -<p>The grand act of worship is, however, the <i>Creed</i> (here again in our -Flowery Land we have no term)—an Invocation and Declaration wherein -all swear, under the awful penalty of eternal burnings in Hell and -torments of Satan for ever, that they believe and worship all points of -the <i>Superstition</i> with thankful hearts and undoubting minds. Repeating -after the Priest, all standing, facing the Idol, uncovered, with eyes -downcast and deep abasement.</p> - -<p>The Incantations do not differ from the Invocations, only they are -droned out in songs, more dismally, perhaps. The burden of both is -to deliver the <i>true</i> worshippers from "the wiles of the flesh and -the devil"; to overthrow, if possible, this awful demon, and to save -sinners, of whom the worshippers declare themselves, in a hundred -different ways, to be chief, "<i>miserable offenders</i>" [ka-nt-lm-mbi]. -These, and lofty exaltation of the <i>Christ-God</i> and of the Father Jah, -who, when He had given his word that nothing could save man from Hell, -graciously allowed the Jews to crucify the Son, that in the Son's -sufferings He, Jah, might let off some of the sufferings of mankind. -Possibly some of the present worshippers might be among the lucky -<i>saved</i>.<span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span> For this <i>salvation</i> endless praises are to be Sung in the -Temples below; and for ever and for ever in the great Heavens, through -the infinite eternal worlds without end.</p> - -<p>A Hymn of Praise in which all join ends the act of worship. The Priest -<i>blesses</i> the people and invokes the mercy of the gods; and they, -making due obeisance to the idols, retire in silence or to the music of -the great organs.</p> - -<p>A special act of worship, or Incantation, is always made to the -<i>Triune-god</i>, that is, the <i>Three-in-one</i>, called <span class="smcap">Holy Trinity</span> -(<i>Threenity</i>). To omit this would, in the opinion of devotees, be so -terrible a thing that no one would dare to stay a moment, fearing that, -like Korah in the <i>Sacred Writings</i>, the very world would open itself -and swallow them up. This <i>three-in-one</i> seems like a <i>Hindoo</i> god.</p> - -<p>The Bonzes attend upon the sick and the dying, moderating their -fears of damnation by insisting upon the most abject devotion to the -Superstition, and intimating that, if they heartily grieve over their -offences, and with undoubting minds believe in all the points of the -<i>Creed</i>, then they may receive the <i>Sacraments</i>—that is, <i>Sacred -Meats</i>; which having received, the devil and Hell may be set at -defiance. These Sacred Meats are symbols of the very <i>body and blood</i> -of Christ—a shocking <i>rite</i>, borrowed wholly from the old, savage -Jews, who held that a <i>Sacrifice</i> must be offered up to appease the -wrathful Jah on almost any occasion, and who sometimes even devoted -human victims.</p> - -<p>The Bonzes, in general, perform the Marriage Cere<span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span>monies, which they -will have to be a Sacred <i>rite</i> in their Superstition, though some -<i>Sects</i> think otherwise. However, the High-Castes do not consider a -Marriage without a Bonze safe; some evil to the children, or other -calamity, might ensue. Thus the Bonzes, for their services in this -matter, obtain consideration and good fees [tin-tin].</p> - -<p>After all, however, with the lowest Caste the Superstition is not much -more than a <i>Fright</i>; its morality does not touch them, nor those -things which refine. They have only a dim and low idea of the Sovereign -Lord—debased, in so much notion as they do have, by the Jewish -debasement. The devil-and-Hell part is familiar to them, and, in truth, -fits well to the origin of the Barbarous tribes, and to their rude -and savage character. As I have said, the Upper Castes consider this -portion of their Superstition the really valuable part, in practical -use. All evidence in the Courts, and every sanction, touching important -interests or statements, rest upon this hold upon the fears of the -common people. "Oh" (as an Englishman once said to me), "we must keep -the devil and his <i>hot place</i> in our service, I tell you, Ah-Chin; or -we should have 'the devil to pay' in good earnest!"</p> - -<p>It is very difficult to change the Superstitions of a people, because -rooted in their fears; and, in a matter wherein the imagination has -chief power, and nothing can be <i>known</i>, even honest men of wisdom fear -radical changes; they prefer to bear inconveniences, and dread the -effect of <i>new doctrines</i> upon ignorant masses.</p> - -<p>Priests, and the varied interests, and large establishments and -revenues—in fact, a great portion of the<span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span> whole community—are -concerned in maintaining the Superstition, on selfish grounds, or think -that their own interests are involved. The higher orders regard the -<i>Established</i> condition of things in Worship and in the State as too -<i>Sacred</i> to be touched. They denounce all who endeavour, in any faint -degree, to suggest reforms, as "<i>infidel</i>" [un-ti-dsi]—a term of -deepest reproach—agitators, who covertly would overthrow "our Temples, -our Idols, and the Queen-Pope herself."</p> - -<p>But they cannot wholly suppress the Thinkers; [kog-ti-te] (as the -<i>reformers</i> are called); and these honestly think that some revision -may be made with safety and advantage. They are sneered at by the -larger part of the <i>literati</i>, and by all the priests, as <i>Tinkers</i>. -A tinker is one who mends and patches, not a real artisan; and the -majority will have it that nothing in England requires mending or -patching. They are also stigmatised, sarcastically, as members of -a <i>Mutual Admiration</i> Society. A society where the members laud -everything written or said by any other member; and where, as the -members think, all true wisdom alone illuminates the surrounding -darkness. I suspect this society is a <i>mith</i> [pho-gti]; that the true -sense of the sarcasm is, that the Thinkers overrate the value of their -published thoughts, and that wisdom will not die with them. Certainly, -some of the thoughts which I have seen in books, though not so gross -and hateful as the Idolatry, are quite as useless. Only one thing I -do respect them for—they do not subscribe to the pretensions of the -priest; and are really influencing the people by giving them hints of -value. They do act<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span> upon the upper classes, at least, with a reforming -effect.</p> - -<p>I have not referred to obscure <i>sects</i>, of which there are many. -Some of these shout and howl; some keep absolute silence; some lash -themselves into a sort of phrensy, and fall down in fits, fancying that -they are possessed by the <i>Holy Spirit</i>. Some will only be <i>baptised</i> -by going into a river, and there, under the Incantations of the Priest, -be violently plunged all over in the water, both women and men. Still, -all of these, and many others, hold to the <i>Sacred Writings</i> and the -other Idolatries: the main points are alike in all.</p> - -<p>The Roman Pope has many devotees among the English Barbarians; and was, -not long ago, the Great and only Head. But a vile and cruel king, who -wished to enjoy a woman and divorce his wife, with whom he had lived -for many years, and by whom he had children, quarreled with the Roman -Pope, because he would not suffer this bad thing to be done; and the -English Barbarians, who disliked a foreign Pope, and the fierce chiefs -about this king, even some of the priests of English birth, urged -him to proclaim himself to be Pope in England, and to seize upon the -revenues which the Pope had received from the English, and all the -lands and properties of great value, which before-time had been given -to the Temples and to the Priests. This was done; this king seized upon -the wealth, and threw down the worship of the Roman Pope in England, -and declared himself to be the new god in England—the Pope! And the -English Barbarians worshipped, and have continued to worship, this new -Pope accordingly.<span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span> And some who could not honestly worship the new -idol, and dared to adhere to the Roman, were burnt to death! Indeed -this new idolatry was not introduced into England without terrible -consequences. Massacres, burnings, imprisonments, wars, horrible -crimes—persecutions, destruction of families, robbing, plundering—not -even to this day have all the evil consequences ceased; though this bad -ruler made this change in this particular of the great Superstition -more than 300 years ago.</p> - -<p>Thus, our Central Kingdom may see how powerfully Idolatry and -Superstition are entrenched among the English Barbarians. A System -interwoven with the very texture of their civilization; supporting, -and, in turn, supported by the State; mixed up with customs and -traditions, and endeared by its connection with family interests; -rich in its possessions; powerful in all the Halls of Learning, and -in its influence upon the fortunes and dignities of men; boasted of -for its learning, for its history, and for its refining and reforming -teachings; the <i>English Church</i> (as those Barbarians call their grand -Idolatry) seems likely to stand for many generations. Yet agencies are, -slowly, at work, which will remove the dark and horrible, and leave the -simple and true. The Benevolence of the Sovereign Lord of Heaven never -tires; and the pure worship and less corrupted morality will make way.</p> - -<p>I hope I may be pardoned for the time which I have given to this -subject; it is one worthy of deep attention. Besides, a little study -of the literature and manners of the Western tribes, fastened upon my -mind the impression that their History was mainly an account of the<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span> -rise and progress of the Christ-god Superstition; and that, hereafter, -whoever shall have the pleasing task of writing of their better -civilization, will find it to be his main purpose to show the decline -and extinction of that Superstition.</p> - -<p>To wise men who worship the Supreme Lord only, and accept of His simple -and direct Morality, there is, in all the broad and immense world, -but a <i>single family</i>, ruled by Him. When this family recognises and -worships Him, in direct and true sincerity, and practises the few -and perfectly simple rules of His benevolent Morality, then it is an -<i>enlightened</i>, civilized family.</p> - -<p>The Western Barbarians do not understand nor practise this Benevolent -Morality; until they do, their civilization will not be really better -than a Barbarism.</p> - -<p>We are not to suppose that a perfect morality will ever obtain, -because man, being two-fold in his nature—divine and bestial—will -now be ruled by the one, and now by the other part. The object of all -education (discipline) is, therefore, to teach man how he may order -these two parts. There is no antagonism [ha-tsi] between them, only it -is indispensable that the <i>divine</i> part should rule.</p> - -<p>That this may be, the <i>intellect</i> must be cultivated, not in -difficulties, but in habits of thinking, of looking, or seeking out; of -seeing the beauty, the order, the grandeur of the whole divine world. -Thus employed it delights in itself; it feels the Mind like a bright -thing, flying out to the great seas, and upwards to the everlasting -stars. It loves to hear, to see, to look at and into everything. It can -never cease to employ this<span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span> delightful mind, thus stimulated in early -youth, to exert itself; but it must be exerted innocently, benevolently.</p> - -<p>That the subordination of mind and the animal may be secured, the -Supreme, the Moral Faculty must, from the earliest years, be touched -by wise fingers. Ah, how it responds, this divine part; how it, in the -pure and warm glow of unselfish youth, recognises and worships with -filial love its Father, the Sovereign Lord!—perceives the moral order -and harmony, and loves to be orderly and obedient—early perceives that -the true business of life is to preserve this order, and enjoy this -peace.</p> - -<p>Thus Man, a <i>moral-minded</i> animal, is first of all to be taught to -understand his own nature, and to develop his distinguishing faculty. -This done, the bestial part rises not above its office. It, too, -performs its proper and useful end; and man is not a divided, but a -whole and happy being.</p> - -<p>All education, therefore, rightly considered, aims to this <i>Integrity</i> -[Kom-fu] of a man—this secured, there are no limits to the mere -objects of study or of examination.</p> - -<p>Our <i>Literati</i>, directed many thousands of moons ago, by our exalted -Confutze and Menzie, who, themselves were imbued with the ancient -Wisdom, are familiar with these simple things. The Western Barbarians, -mainly devoted first of all to the bestial part; to the enjoyment of -the appetites and the passions; sunk in gross Superstitions, only by a -few minds begin dimly to see.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span></p> - - - - -<p class="ph2"><a name="CHAPTER_II" id="CHAPTER_II">CHAPTER II.</a></p> - -<p class="center">OF THE HISTORY AND GEOGRAPHY OF THE ENGLISH.</p> - - -<p><span class="smcap">Before</span> commenting upon the Government, it is useful to speak of the -geography and history of the English Barbarians.</p> - -<p>The Kingdom consists of the following: England with Wales and Scotland, -forming one large island; Ireland, separated by a channel of the seas, -lying West; and several small groups of islets, scattered about the -Coasts. It lies Westerly from the great, main Land of the Barbarians, -from which it is separated by a narrow course of the seas. England and -the Main Land form the region designated Europe. The whole Kingdom -surpasses not in area or population some of our Celestial provinces: -the extent being in the English square miles some 110 thousand [Si-re], -and in people some 32 millions [Ken-ty]. In such narrow limits there -are no rivers—only small streams, which, near the sea, owing to the -flux and reflux of the great waters, become broad and deep.</p> - -<p>In our Science and in our Annals the whole region and people are known -as one only—but the different petty tribes are distinguished in our -waters by the forms and colours of the <i>flags</i>, shown upon the masts -of the<span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span> Barbarian vessels. The English are less in people and in lands -than many others; but by their fierceness in war, and the multitude of -their big ships, they esteem themselves to be the most powerful of all.</p> - -<p>The first account of them is recorded by one of the Romans, who, in -our dynasty, <i>Han</i>, crossed the narrow sea from a Roman province, -and entered into the island. It was then a Wilderness, and among the -forests lived a few savages, clothed in skins. Sometime after, the -Romans conquered the country, and established a Roman province—their -dominion lasting four hundred [qua-cet] years—contemporaneous with our -dynasty, <i>Hewhan</i>.</p> - -<p>During the dynasties, <i>Han</i> and <i>Hewhan</i>, the various tribes -surrounding the Roman provinces, grown more populous and better -acquainted with the Military art, crowded, more and more, upon the -Romans; and, gradually, destroyed their power. They were forced to -leave England.</p> - -<p>On their departure, and for several ages after, down to our dynasty, -<i>Song</i>, the history of the Country is merely a tale of ceaseless -struggles among the different savage tribes from the Main Land, to -plunder and subdue it. The civilization disappeared. Nearly all signs -of the Roman occupancy became obliterated; and the knowledge of letters -would have been lost, but that the Priests who accompanied some of the -savage chiefs had among them some of the Roman learning. These Priests -and chiefs had adopted the worship of the new Christ-god.</p> - -<p>At length, one of these invading tribes having fairly<span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span> mastered the -country, and established a show of regular authority, the germs of -knowledge began to grow. The victorious tribe had lands also on the -main parts; fierce and warlike, it endeavoured to extend its power; -and repeatedly made assaults upon others of the Barbarians of those -chief parts. In these, the remains of the Roman civilization were -considerable, and the knowledge of letters more common.</p> - -<p>The position of the English, and their need of communication, made -vessels indispensable; and they learned to build and to sail many -ships. However, but little progress in civilization was made till -our dynasty, <i>Ming</i>; when the Sovereign, then a Woman, called by -the Barbarians, <i>Queen</i>, sent the first Embassy to our Central -Kingdom—bearing gifts, and humbly approaching our Illustrious, begging -permission to trade at one of our ports on the sea.</p> - -<p>From that time to the present, the annals of these Barbarians are -but little more than records of plundering expeditions into distant -regions; of their fierce slaughters; their cunning or bold stratagems -to extend trade, and establish dominion for the sake of trade and -plunder. To obtain trade, by means fair or foul; to get strongholds -abroad and subjugate others—these have been the great objects of the -rulers and the people.</p> - -<p>By their ships, manned with the most ignorant and debased, taught only -in the work of sailing and fighting; stimulated by love of plunder, in -which the meanest have a share; the very name of these Barbarians has -become terrible in all the distant seas.</p> - -<p>They first appeared within the waters of our Central<span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span> Kingdom, in the -dynasty <i>Tsing</i>, but did not venture then to assault our unoffending -people; and only, by cunning and with low prostrations and humility, -sought to traffic, in such way as should be acceptable to our -Illustrious. Further time was looked to and greater force before -showing their fierceness!</p> - -<p>They have since seized nearly all the maritime parts of the Hindoos, -and, penetrating the country with savage bands, have slaughtered the -inoffensive people, and robbed the treasuries of Princes and the -Temples of immense riches. They have, finally, subjugated the chief -provinces of the Hindoos, and yearly bear away from them the ancient -revenues.</p> - -<p>Throwing off disguise, in our celestial seas, these Barbarians at -length discovered their true character. To save our people from the -effects of a dreadful poison, to which the lower orders had become -habituated, our Illustrious prohibited the importation of this thing, -called by the English, Opium (Zle-psi). But these disregarded the just -request; wished to pour upon us enormous amounts for the sake of the -gains which the bad traffic yielded, and which was monopolised by them; -and, when nothing else would serve, assaulted our unoffending people, -fell with fire and sword upon our province of Quang-tun, and, rushing -upon other maritime parts with their great ships, armed with prodigious -cannon, threatened to burn and destroy. In our peaceful Kingdom we -had no need of such things; we had no means to meet these destructive -engines, contrived by <i>Christ-god</i> worshippers; and our Illustrious, -to save further dreadful mischiefs to our un<span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span>protected people, granted -trade to these selfish and cruel Barbarians! Yet this benevolence -of our Illustrious only served to encourage additional demands; and -we all remember how, coming with more ships, swifter with <i>steam</i>, -and greater guns and men, these impious defiers of the Sovereign and -Heavenly Justice have more recently fallen upon the Northern provinces, -and slaughtered and robbed our people, our palaces, and even the -precincts of our Illustrious himself! Who, awaiting and appealing to -the Sovereign Lord of Heaven, doubts not the due chastisement of crime, -which, in due time, shall heavily fall!</p> - -<p>Meantime, in all other parts of the great Outer Seas, these English -visited the coasts with their fire-ships, and compelled the natives to -trade, either by fraud or by open war. In the great Sea towards the -sunset, they, in this way, settled upon many Lands; and, in the course -of some generations, their settlements in those regions, wishing to -trade with others beside the English (which these would not allow) -revolted; drove away the armed bands which were sent to subdue them, -and formed a new power.</p> - -<p>In this way, about 100 years ago, the Barbarians, called American -[Mel-i-kan], arose. Their ships are known in our Central Kingdom by -a flag, named "Starry," because of the <i>Stars</i> [Zen-ti] which are -painted upon it. These people are ardent for trade, but not so mad -and reckless; and not aggressive in their intercourse with others. -They are not so domineering and haughty—humbly submitting themselves, -in general, to the Son of Heaven, making tribute, and<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span> seeking his -Illustrious protection to their trade and to their ships in our Central -Waters.</p> - -<p>During these events, the English Barbarians also sent their poor -people and criminals into the Lands of the far South Seas, to make -new places for their poor to toil in, to get rid of them, and to make -safe, distant places, to keep their criminals in; subduing the tribes -in those parts—thus making more trade. And in this way, and with -their many big ships and cannons, they boast that they will bring the -whole immense world, either to be tributaries, or to be completely -subjective. And they please their devotees, because they say that this -subjugation will "<i>Convert</i>" all the Pagans to the worship of the gods -of their Superstition—and this great boon will abundantly compensate -for all the wrongs and atrocities committed! In fact, they impiously -pretend that they are commanded to subjugate the Heathen World, that it -may be saved from the dreadful Hell!</p> - -<p>The domestic events have not been important; though the Barbarians -themselves think everything to be important which happens amongst -them. They fancy that "Civilization and Progress" (famous words -with them) depend upon the petty disputes arising—sometimes as to -their Superstition, and sometimes as to some trifling thing in their -Customs. One of the main events, is the story of a son of one of their -Sovereigns, who drove his father out of the Kingdom, and rëestablished -the Government in such manner, that, ever after, when the matter is -referred to, one shall say <i>Glorious</i> [Twang-ba]. As well as I can -understand, the things done were, that whereas, before, the Sovereign -had been allowed to wor<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span>ship the Pope, if he wished (but in secret), -afterwards he should not, but <i>be</i> the English Pope, solely. And, -instead of a native dynasty, a foreign, and very base and stupid one, -hateful to the English, was fastened upon them. These events, an -outside observer sees, were followed by long-continued discontents, -and civil war—wherein innocent persons suffered in their persons and -their property; and very many were exiled, and very many were brutally -massacred and put to death—not because of any other offence than -adhering to the ancient Laws, and to the Sovereign whom this base son -had dethroned! Yet, of this event, when one speaks of it, one shall -say, <i>Glorious!</i>!</p> - -<p>The form of government has not changed; but the power has, during these -periods, past into the hands of the Aristocracy [Fo-hi]. In the time of -the Queen, who sent the humble petition to our Illustrious, the English -Sovereign was Master—being Pope and Ruler; that is, High Priest and -Sovereign. But the people, increasing and growing richer in ships and -merchandize, began to feel the intermeddling of the Ruler. Previously, -the people had been too poor and too few to be accounted anything; and -grew up into an improved condition without notice. They now disliked to -be taxed, and began a struggle with the Sovereign to limit his power in -this thing—for they said, "If he can take a <i>penny</i> (a small coin), -at his own goodwill and pleasure, he can take all." Now this is an -absurdity—yet, it looked sound; and, at any rate, became the ground -of the fight between the well-to-do people (the Middle-Caste), and the -Ruler. <i>This</i> would make his will absolute; the<span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span> <i>other</i> would make -its will absolute! The Sovereign who first had this opposition seems -to have been a fool, and the next, a knave—but neither had sufficient -sense to arm soldiers enough to compel obedience, as was done on the -Main Land—consequently, after a good deal of wretched fighting between -the Sovereign helped by nearly all the High-Caste, and the <i>next</i> -Caste in the Aristocracy and well-to-do people, these last succeeded, -and put the Sovereign to death. As is always the case, during a civil -war, <i>fanaticism</i> arose. It based itself upon two points—the right -of the people to rule, and the right of the gods of the Superstition, -<i>without any Pope</i>, to be worshipped. This was a departure from the -original dispute only in part; because some had vehemently denied the -whole notion of Pope-worshipping; and as the Sovereign was English -Pope, this pretension embittered the strife. Now, the Aristocracy -(High-Caste) upheld the Pope; but the Second-Caste and the people, -opposed; and these, at length, for the time, carried all before them; -destroyed the King, overthrew his worship as Pope; and established the -gods of the Superstition, with such severity of worship (especially as -to the <i>rites</i> and as to the <i>Seventh-day</i>), that, <i>Society</i> completely -changed. Even the name of the State was changed! The point, of the -<i>Rule of the people</i>, was in this vindicated; for the name of the -State was—<i>Commonwealth</i>; and of the Ruler—<i>Protector</i>. Now, this so -<i>radical</i> change was not real. It was the expression of that extreme -agony into which Civil War hurries. The strong passions sway—the -strongest rule. And the very able military man who organized the troops -into the<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span> ways of an invincible army, though of the Aristocratic, -High-Caste connection, happened to have adopted the most severe notions -of the great Superstition; looked upon Christ-god merely as the <i>Jah</i> -of the Jews; wished to make the <i>Sacred Writings</i> the law of the -Land; and to get himself proclaimed to be the <i>High Priest</i> and ruler -of this new Jewish State! This remarkable man, with his invincible -troops, could not absolutely do this—but he did completely overawe -and rule the State, causing himself to be declared <i>Protector of the -Commonwealth</i>!</p> - -<p>With the death of this strong man, there being no successor to his -ability, repression soon relaxed; the Aristocracy came out of their -seclusion; the gloom of fanatical worship brightened in the natural -love of rational life. <i>Society</i> rebounded from the low depression; -ancient feelings, habits, sports, reasserted themselves. Communities do -not radically change, at once—such a thing to be beneficial, must be -cautious. A tree, though misshapen, may not be plucked up by the roots -violently, and forced into uncongenial soil; to improve its beauty and -use, a different method must be sought: only, if the tree be actually -dying, possibly, a complete and radical change may save it—at any rate -it is the sole chance!</p> - -<p>The troops, wholly devoted to their late great General, found no one on -whom they could rely; and another portion of the Army in the far North, -was induced actively to assist the Aristocracy. These, joined by the -middle classes, who had wearied of the too gloomy worship and severe -<i>rites</i>, hastened to recall a Son of him whom they had not long before -put to death, and<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span> place him upon the <i>Throne</i>. They declared him to -be Sovereign-pope: they restored the old form and name of government; -and rescinded nearly everything done by the Commonwealth. In this -<i>Restoration</i> (as the English call it) is another event, considered -by them, of great importance. In this Restoration (a natural effect -of the <i>fanaticism</i> largely charged to the greater ignorance of the -lower castes) the High-Castes again became predominant. They again -took influence and power everywhere, and retained the fruits of the -civil struggle in their hands. <i>They</i> had aided the resistance to the -arbitrary will of the Sovereign; and they now grasped and enjoyed the -power wrested from him. They, alone, could impose taxes. No Sovereign -would again dare to tax the people (that is, the High-Castes) without -their consent. But <i>they</i> would levy and raise taxes when they pleased. -Thus holding the <i>Purse</i> of the State they had become supreme.</p> - -<p>On the death of this Restored one (who turned out to be so base that -the common people often deplored the loss of the late great General), -a brother reigned. This man, as I have said (wishing to worship the -Rome-pope) was driven out by his son, forming the epoch, <i>Glorious</i>. -The present Queen is of the dynasty then established; and during -this period the absorption of power by the High-Caste has gone on. -Taught by the Slaughter of the late King, his successor feared; and -the new dynasty was compelled by the Aristocracy to submit to those -limitations of power, which effectually placed authority in their -hands. To secure this authority, the Sovereign was not allowed any -money to keep<span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span> troops; and, if, on any pretence, troops were raised, -they were immediately refused pay, and forced to be disbanded upon the -least suspicion that they would be used to strengthen the Sovereign. -The aristocracy had continued to strip him also of all private revenue; -and had, in fact, reduced him to a dependency upon them for his daily -subsistence [Bran-te].</p> - -<p>Thus, the High-Caste, acting by the forms of the <i>Grand Council</i>, -seized power.</p> - -<p>It is proper to explain the substance and form of this Council.</p> - -<p>It is divided into two parts—<i>Upper House, and Lower House</i>.</p> - -<p>The <i>Upper</i> are the Lords [Cheang] of Lands and Lords of the -Temples—(High-State Sect.)</p> - -<p>The <i>Lower</i> are lords, brothers, sons, nephews, relations, and devoted -servants of the Upper; and are far more numerous.</p> - -<p>No rule can be made, nor law, without both these bodies consent to it. -This they do by asking each one his opinion, and a majority decides. -Everything of importance must originate in the Lower House, and first -be settled there. Then, the will of the Lower House is communicated to -the Upper House, and it is ordered to ratify it. The members do so, and -the Sovereign (or somebody requested thereto by him) approves (as the -English politely phrase it); and the thing, so approved, is a new Law. -Now, no Sovereign dares not <i>approve</i>—it might cost him his head. The -last one, many years ago, who thought he might risk it, soon gave up -the attempt, and died in a madhouse.</p> - -<p><span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span></p> - -<p>It will be seen, that the power in the Lower House will necessarily -fall into the hands of any one who can obtain adherents enough to -his opinions to secure a majority of members. The most ready debater -[Qu-iztsi], the coolest and self-possessed, who has made himself master -of the wishes of the majority; or, who, to these things, or with only a -part of them, has great wealth and influence—one, in fine, who knows -and divines what is wanted, and has the ability to lead;—directs and -orders the measures which are to be adopted. This man, who controls the -Lower House, governs the State. He nominates those who shall assist him -in the government, being the same who aid him in managing the House. -Thus, the Lower House governs by its delegates.</p> - -<p>All these men, who are really a <span class="smcap">Committee</span> [ty-gi-te] of the -House for the ruling of the Kingdom, act in the name of the Sovereign, -and receive the ancient titles of office from him. The ancient forms -are preserved; and these men, obeying the House, profess to obey the -Sovereign—in fact, the Sovereign is pretended to be the source of -honour and of authority; and the very Laws which have been made against -his wish are declared to be his Laws!</p> - -<p>Thus, both the Sovereign and the people are amused. The one, by the -respect shown to him, the emoluments and influence of his high office, -and of his Pope-ship; the others, by some semblance of political -[in-tri-gsi] power. This consists in calling together a few of the -people of second and lower caste, to choose a new member for the Lower -House—but this is quite a comedy,<span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span> [sham-li] for the most part. It -gives the ignorant Barbarians a notion of self-importance, and tickles -them with the fancy that they really have a part in the government of -the State.</p> - -<p>Whilst these changes in the ordering of things at home were in -progress, the usual fierce and bloody expeditions of these Barbarians -had not been suspended.</p> - -<p>The Americans had succeeded in establishing their independent power, -but not till they had waged a second war with their late masters, -scarcely less important to them than the first. For the English, still -looking upon them with disdain, insisted upon the right to stop any of -the vessels of the Americans upon the high seas, and to seize and carry -away to their own ships any one whom they pleased. They would do this, -and force the victims of their insolent cruelty to fight for them in -their horrible war-ships.</p> - -<p>The American Barbarians resisted this outrage; and, forced to fight a -bloody war, vindicated their just cause; so that never since have the -English, or any other Barbarians, dared to board or outrage the ships -or the sailors [mer-tsi] of the Americans.</p> - -<p>This stubborn and brutal barbarity, love of plunder and traffic, have -involved the English during the present dynasty in numberless wars -beyond seas. They have internally avoided great commotion, although -the low castes have occasionally perished in surprising numbers by -famine and disease. In Ireland the depopulation has exceeded anything -recorded. The poor people of the Northern parts also, driven away from -their homes, have nearly disappeared, unless in the<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span> armed bands sent -over the sea. With these, the poor and despised Irish are in great -numbers also; and, indeed, the strength and ferocity of the armed -bands depend upon these, the most degraded and lowest caste of the -Barbarians. In this way, the most turbulent and ignorant have been -drawn off, trained to use of arms, and used to spread and maintain -the terror and power of the English. Many of the low-castes have been -shipped away in great ships to distant parts to form new settlements, -and to add to those already begun. By these means, and from the -increase of riches from trade, and from plunder of remote regions -giving employment to the low orders, great disorders have been avoided. -The plunder of the vast treasures of the Princes of the Hindoos, and -the trade which has been forced upon them, and upon others, have -contributed to this end. The result of increased wealth has been, -however, mostly to the gain of the High-Castes; who, holding the Lands, -have found in the enormous increase of value in these an additional -strength. The numbers of the rich have increased; and these always look -to the Castes above, and draw away as far as possible from those below. -The poor remained uneducated, and fell more completely under control. -If one of their order benefited himself, he had no ambition higher -than a desire to stand well with those above him. Thus Wealth, always -joining itself to the Higher Castes, made the power of the Aristocracy -[Fo-hi] quite complete, and the obedience of the common people assured. -Of this High-Caste the Sovereign is merely the ornamental top.</p> - -<p>The learning of the Romans made but little advance,<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span> until very lately. -The great Schools had some of the High-Caste within their walls; the -mass of the people remained ignorant, fierce, and brutal. The laws -continued to be in a most dreadful state; the prisons, foul dens of -disease, cruelty and crime; the administration of Law, and disposal of -offenders, savage and barbarous in the extreme.</p> - -<p>The learning took mostly a fantastic [pa-ntsi] form—pedantic, busied -with the mere shells of words, and names of things. It busied itself -chiefly with the old languages of the Romans and the Greeks. A man who -could repeat aloud from memory the <i>modes</i> of a Greek word was a man of -profound learning. Of our Central Kingdom, of the wisdom and knowledge -of the great East, they knew nothing; but nursed an intolerable -conceit in admiration of the trivialities of their own ignorance, -and by disdaining to understand a civilization of which they knew -nothing—branding it as idolatrous, dark, Pagan!</p> - -<p>Still, gradually, intercourse and larger acquaintance with the main -parts, revived the love of Roman art; and the Roman civilization once -more revived. Roman architecture, sculpture, learning, laws appeared. -The style of public buildings, houses of the High-Castes, Bridges, -took on the Roman forms. The <i>Literati</i> became more numerous; and, -with the increasing riches, larger numbers became instructed. A long, -bloody and disastrous War, which ended only a few years ago, moderated -the intolerant selfishness of the Barbarians. It left them so crushed -down under the weight of innumerable taxes, that it began to be seen -that these inter<span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span>minable Wars beyond Seas, were not paid for by the -gains of trade, nor by acquisitions of territory. This moderation was -strengthened by the better and increasing knowledge: and Wars are not, -in general, so eagerly waged.</p> - -<p>The oldest child of a Ruler succeeds—male first, and failing him, a -female. The direct descent from the <i>eldest</i> always succeeds, to the -exclusion of the younger.</p> - -<p>It is justly claimed that this is an element of stability; though it -contains a foolish omission. For there is no recognized authority which -can set aside an heir in the direct Line for however good cause. Thus -the danger of a violent succession is always imminent—and of this the -English history has many examples. In our Flowery Land, this danger is -averted by the wise customs of the great <i>Calao</i>.</p> - -<p>In my Report, I have explained at length the rules which govern in -transactions with foreign tribes; and shown the maxims needful for -our Illustrious, in all negotiations and dealings with the Western -Barbarians. As trade (particularly by the English) is the grand object, -I have pointed out how to deal in this matter, in such way as to yield -no more than is convenient, nor sooner than is expedient.</p> - -<p>The <i>Committee</i> who govern, preserving ancient forms, administer -through them, in the name of the Sovereign. These forms assume <i>three -great divisions</i>, one of them being two-fold: <i>spiritual</i>, referring -to the great Superstition; and the other <i>temporal</i>; this is quite -nominal, for the "temporalities" always touch matters <i>spiritual</i> in -some way.</p> - -<p><span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span></p> - -<p>The <i>First</i> is the Executive.</p> - -<p>The <i>Second</i> is the Parliament.</p> - -<p>The <i>Third</i> is the Judicial.</p> - -<p>The Executive—that is that which executes—has two parts. Spiritual, -(the ghostly, the unknown,) performing all things concerning the -Sovereign-Pope, the Temples, the worship, the Bonzes. Temporal, -ordering the military forces by land and by sea, seeing that the -laws are obeyed, and ruling the Hindoos and other distant peoples -and settlements. Also arranging all matters with other Christ-god -Barbarians, and with all foreign peoples.</p> - -<p>The Law-making, called Parliament, or place of talking [Ba-ble]. This -is the Grand Council already referred to, divided into the Upper and -the Lower House, together really forming one, where all Rules and Laws -are made. Here rests the Supreme Authority; and this body is controlled -by the <i>Committee</i>, as before explained.</p> - -<p>The Upper House is composed of Lords, who sit there in right of -birth, except the <i>Spiritual</i> Lords, who are the great Bonzes (called -Bishops) of the Superstition. Formerly, this Upper was, next after the -Sovereign, most powerful, and often over-ruled, and even dethroned -him. But the greater intelligence has reduced its influence, and made -innoxious its mischievousness. Even its aristocraticalness could -not blind the Lower House to an <i>Imbecility</i> inherent in its very -constitution. Born Law-makers! The proportion of idiots, worn-out -and selfish <i>roués</i> (we have no similar word), narrow caste-bound -egotists, at last, wearied even its congeners, and they left to the -Lords [Tchou] the ancient Forms, but<span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span> deprived them of all real power. -This might not have happened, but that from the very nature of things -the number of Peers (as a Lord is called, who has the hereditary -law-making right) who are active and young is inconsiderable; and, -for the most part, these prefer out-door sports, pleasures of wealth -and travel, to sitting among the elders to be <i>snubbed</i> for youthful -inexperience. The result is that all warmth, life, and interest, all -generous disinterestedness, are unknown by these venerable egotists. -They are sufficiently amused with hereditary titles, with the respect -shown to their rank, and with the <i>playing</i> at Law-making. They are -too conceited to see that they are "puppets," and too small to despise -the <i>honours</i> which conceal their insignificance. Are they not exalted -above and separated from the "common-herd"? [kou-tong].</p> - -<p>They are completely engrossed with the trivialities of their rank -(High-Caste). They wait upon the Sovereign like menials, tricked -out in furs, feathers, and robes, and jewelled chains, stars and -garters, sparkling in gems, silk hose, and the very shoes resplendent -with precious stones! On great occasions they are allowed (and this -permission must come from the Sovereign) to place upon the head a -golden and jewelled "circlet," named <i>coronet</i>. With this head-gear -glittering about their brows, they receive the respectful reverence of -the people, and feel a greater exaltation than the gods. "Ah," as the -Barbarians say, "who would not be a Lord!"</p> - -<p>A special Superstition attaches itself to this head-ornament. That worn -by the Ruler is called a <i>Crown</i>. When he places it on in public, the -trumpets give a<span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span> mighty sound, all the people bow in humble homage, -and Nature is supposed to arrest the wheels of her majestic course -to join in the rapturous shouts of delight! The act is rooted in the -Superstition, and one of its most cherished things.</p> - -<p>The highest ambition of a subject is to be permitted to take <i>Rank</i> -and wear this <i>bauble</i>. There is no mean service to the Ruler, no -intrigue, no sacrifice which may not be done or suffered to get this -privilege—the right to shine in this coronet. And such an ambition is -so honourable, that success condones every contemptible thing by which -it is secured. Men are blinded by the glare, and overlook the mean -being below: in his Coronet he is unimpeached and unimpeachable!</p> - -<p>Nor is this ambition confined to the Lords temporal; the High-Caste -Bonzes will not be remiss in those <i>duties</i> to the Sovereign and to his -family, in those to "Society" and to the exalted Lords, upon whom they -have to attend on all occasions of baptising and marrying and feasting, -to give the <i>blessings</i> [fihu-lsi] of the gods of the Superstition—in -nothing remiss which shall help them to secure the peculiar <i>head-gear</i> -given to those of their order whom the Sovereign raises to the lordly -rank called <i>Bishops</i>. It is called a <i>mitre</i>. Ages ago, in the obscure -days of the Superstition, poor and miserable, the chief Bonzes were -distinguished by a head-covering like two bits of board, united or -<i>mitred</i> together, typical of the two-fold nature of their office. -Thus arose the Mitre, now a resplendent and costly bauble, more lofty -than the coronets, and showing the superiority of spiritual (priestly) -dignity!</p> - -<p><span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span></p> - -<p>In these coveted distinctions, the Sovereign finds the source of nearly -all the power really enjoyed; and by an artful use and distribution -of coronets and mitres, often covertly manages the machinery of -government to his own wishes. An unscrupulous and able man may make -himself respected! I forgot to say that another jewelled symbol of -priestcraft is bestowed with the mitre, so comical that one might -suspect it originated in the love of coarse humour common to the -Barbarians—but its true origin was in the same early and poor days -of the Superstition, when the highest Bonze was only a "Keeper of the -Sheep;" that is, his duty was to keep the poor devotees together and -save them from the idolatrous <i>pagans</i>. The Christ was said to have -called his despised followers "Sheep without a shepherd," and to have -requested the chief of his followers "to feed his sheep." Thus it came -about that these chief men took a staff, crooked at one end (similar to -that used by a veritable shepherd), as typical of their duty.</p> - -<p>With the mitre is, therefore, handed a costly <i>Crosier</i>—crooked and -crossed staff—to enable the Lord Bishop to <i>pull in</i> the wandering -sheep, or to catch hold of any which may have slipt down into -deep holes, or other rough places! "Fancy a Lord Bishop catching -sheep!"—said a jocose Barbarian to me once.</p> - -<p>The crowning of a new Ruler is a grand <i>ceremony</i>, in which all the -wearers of the little crowns (<i>coronets</i> and <i>mitres</i>) attend; and no -Ruler is a <span class="smcap">Ruler</span> unless he be <span class="smcap">CROWNED</span>, with all the -superstitious <i>rites</i>. To this I may refer elsewhere. At present, I -may mention that the history of all the Barbarians, and notably that -of<span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span> the English, is a story very often of the wars, assassinations, -plots, and cruel deeds done to seize the <i>Crown</i>: for whoever could -contrive to clap this thing upon his head was at once King! In the eyes -of the superstitious invested with a sort of divinity! This feeling is -well expressed by their greatest poet: "What a divinity doth <i>hedge</i> a -King!" This is, doth encompass and protect a King.</p> - -<p>When the Law-making Houses meet, the custom is for the Sovereign to -attend in all his State, and <i>open</i> the Houses. That is, to swing open -the grand doors of the Upper House for the Lords, and especially for -the Lower members; who, on this occasion, are admitted to enter in and -listen to the <span class="smcap">Gracious Speech</span>. The rush of the Low-members -is frightful, for the <i>Doors</i> are only opened for a very short time. -The speech itself is nothing—merely some polite phrases as to the -health and happiness of "our beloved <i>Lords and gentlemen</i>" (as the -form is), and some Incantation to the gods of the Superstition, "on -the prosperity and successful trade of our subjects." The great Lords -sit like gods, effulgent, exalted; whilst the Low-members crowd like -school-boys, and as rudely as school-boys, below. This is another thing -by which the childish Lords are amused with a notion of power.</p> - -<p>The present Sovereign rarely opens the Houses, but delegates some great -Lords to do it for her. And the ceremony is far less. The Crown and the -Crown Jewels are, therefore, so rarely seen, that the divinity of the -Ruler is in danger; for the Superstitious reverence and pope-worship -attaches to the <i>Crown</i>. These Crown<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span> Baubles are, by the present -Ruler, kept imprisoned and guarded in a huge stone castle, so strong -that no force but of nature can throw it down, and are cautiously shown -to the admiring and dazzled few who are allowed by the guards to see -them, at "a penny a-peep" (as an American Barbarian said in my ear, -on the day of my seeing them). In this he referred to the fee [tin] -which is exacted before admission, and which (I was told) went to the -privy-purse of the Queen to buy pins. The Barbarians boast that these -glittering <i>gewgaws</i> cost more than all the Halls of Learning!</p> - -<p>The <i>Judicial</i> is the remaining great division of administration. In -this the Laws are explained and applied. No law is, by this department, -ever made. It has no such function. None the less, it really makes new -laws, and unmakes the Statute Law (that is, the Law enacted by the -great Council of Law-makers) just as it pleases. In fact the chief -business of this department is to <i>unmake</i> the Laws, and the chief -business of the Council is to make <i>them over</i> again. And between -the two, of the making of Law there is no end, nor any possible -understanding. Were not the Barbarian body and mind very tough, they -would infallibly perish beneath the weight of this inscrutable and -ponderous contrivance. No one is benefited by it, but the innumerable -officers who manage it, and the Lawyers, who fatten upon the fees -[tin-tin] which it wrings from all the unfortunates who have to attend -upon it. These Lawyers form a special and very exclusive Caste; often -at dispute among themselves upon points of personal concern, and as -to the emoluments and offices which apper<span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span>tain to the Caste, but -always united (and so-called <i>Brothers</i>) as to everything outside, -by which they can more effectually conceal and mystify the nature of -their order, and the more adroitly plunder the uninitiated. This is -the Caste which opposes every inquiry into abuses and every attempt -to reform the administration; which shouts the loudest praises to the -Superstition, puts in force all the terrors of the Caste and of the -Law (as by them expounded) to destroy any one who does not adore the -<i>glorious</i> event, and declare the Constitution and the Laws, the Crown -and the Altar (meaning the Superstition), the most perfect of all -human wisdom—indeed, <i>Divine</i>. I have explained the Glorious event. -To the Lawyer-Caste glorious in fees and means of plunder; in abuses -which, had the reforms introduced before that event been perfected, -would have been swept away; reforms which that event postponed, and the -subsequent wars and civil dissensions made not only impossible, but -still more difficult in the future. In another place I propose to refer -to this department—the <i>Judicial</i>—when speaking of <i>the Courts of</i> -<span class="smcap">Justice</span> wherein the Laws are expounded and applied: because, -as in these the daily course of the life of a people may be studied, -I wish to look curiously into them. It will be readily seen, however, -that for a stranger to find, beneath the thick and manifold wrappings -and ponderous obscurities of the Lawyer-Caste, where <i>Justice lies -smothered</i>, is no easy task.</p> - -<p>The present Ruler is of the so-called <i>glorious</i> dynasty, and is -more wise and virtuous than her ancestors, who were remarkable for -obstinacy, meanness, stupidity, and<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span> debauchery. If one had a virtue, -it was so misdirected by narrowness of mind as to be worse than vice. -The best man of them was the most mischievous Sovereign, and the wisest -thing done by any of the dynasty was to keep away from England. When -they did nothing they did well; their activity was disastrous.</p> - -<p>The Queen now reigning is esteemed by the Aristocracy because she -leaves them to do as they please, and gratifies them by bestowing -upon them and their devoted supporters <i>coronets</i>. She only demands -for herself and her numerous children <i>ample provisions</i>; if in these -she be gratified, she cares not to vex herself or her Lords by any -disputes. She is very benevolent, filling the great palaces with <i>poor -relations</i>, where they are supported—not by her. On the marriage of -one of her royal children her munificence is unequalled; but she asks -her devoted Lords to tax her subjects to pay for it!</p> - -<p>Her allowances are, with wise <i>policy</i>, made very ample, that a -<i>splendid Court</i> may be kept up, to give places to the aristocracy, -and to gratify the love of display. In this the Lords are generous; it -costs <i>them</i> nothing, the taxes upon the people cover the expenses. -There are murmurs that the crown is never shown; that Royalty is -hidden from view, and that the reverence of the people wanes; that the -allowances designed and heretofore used to maintain a grand <i>Court of -respect and honour</i> are misdirected, and get into the private pocket of -Royalty for merely personal objects. But he who should dare openly to -say this, unless of a very High Caste, would assuredly have his ears -<i>cropped</i> [ku-tof.]</p> - -<p>The reign has not been without bloody wars; one of<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span> which was to -uphold a sick <i>Turk</i> (an outside Barbarian, who hates the very name of -<i>Christians</i>, and calls them <i>dogs</i>), and whom the English Barbarians -themselves despise. Yet, they rushed with great ships and armed bands -to attack another <i>Christ-god</i> tribe, who threatened the sick Turkish -chief; because, as they thought, their trade was best secured by -helping the Turk! This foolish war cost thousands of the lives of the -English sailors and armed bands, but what is far more consequential -to the Barbarians, many millions [li-re] of gold. It ended in nothing -at all; for the great tribe which lost in the war some ships and some -forts, taken by the English, have now rebuilt them more strongly than -before, and again threaten the sick Turk more than ever!</p> - -<p>When the American Barbarians had a domestic contention—some of them -wishing to deliver a poor people held in slavery, by a custom in some -of their provinces, from the cruel wrong—the English Barbarians sided -with those who wished to keep the slaves. They did this notwithstanding -that always before they had almost quarrelled with the American tribes -for allowing this very thing! Now, however, because they did not like -to have that people great in ships, and because they thought it would -be safer for them and better for their trade, to have the American -tribes broken to pieces, insidiously aided those who fought to hold the -slaves, in every way they could without open war. But the slave-holding -tribes were overpowered, and the slaves set free. Presently, the -American Barbarians demanded that they should be repaid some of the -<i>monies</i> which<span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span> this treacherous conduct had cost them—the lives -could not be repaid. The English Barbarians, fearing the American -tribes—very valiant, and having many ships—finally submitted to pay a -heavy penalty for their wrong doing!</p> - -<p>Lately, also, the English Barbarians have stood silent and seen another -tribe on the Main Land (which aided them just before in the War for the -Turk, and, in fact, saved them from being shamefully beaten) completely -overthrown and mercilessly sacked by another tribe—when a kindly word -would have saved great suffering. But it does not displease the English -Barbarians to see another tribe weakened—and their trade was not -touched in this war—in fact, perhaps they had more to gain by pleasing -the strong tribe which came out victorious.</p> - -<p>The English themselves complain that, lately, they have not -distinguished themselves by their usual <i>glorious</i> expeditions; that -their war-ships and their fierce warriors are getting out of use, and -that the late <i>Committee</i> of Government, made the name of England -inglorious. This feeling at length got possession of the Lower House, -and a new Committee appeared. These say that the attempt to carry on -affairs with other tribes, upon the <i>moral</i> rules of the <i>Christ-god</i> -worship, although the tribes are devotees, is absurd. That the late -<i>Committee</i>, who had some slight notion of correct moral precepts, -and thought possibly one might venture to trust the Sovereign Lord of -Heaven, were <i>peace-at-any-price</i> men, milksops (a term of reproach -equivalent to milkmaids) [kin-e-suk], and that, in their hands, the<span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span> -English Lion had been <i>muzzled</i>—made an object of contempt! (This -blood-thirsty beast is the admired symbol of English power.)</p> - -<p>This new Committee are pledged to seize the very first occasion which -may offer to exhibit the <i>British</i>. Lion (as he is styled) with his -muzzle off, his claws sharpened, and his frame well fed and strong. The -taxes are raised and the most exact attention is devoted to all needful -things to perfect this beast to the standard of his ancient might. And -the present Government—<i>Committee</i>—watch with keen eyes for that -opportunity, when they shall suddenly let spring this monster! It is -supposed that the angry <i>growl</i> [heuien-ro] will sufficiently alarm; -if not, the terrific roar [Zuung-luu] cannot fail! The only drawback -to this ferocious pastime will be found in those members of the Lower -House, who, themselves bearing a good weight of taxes without the -emoluments of office, may oppose the majority and reduce the arrogancy -of its temper. None the less, in the present brutal conceit of the -Lower House and of the lower orders, a war may at any moment break out, -if for no other purpose than to show other Barbarians that the British -Lion is still a <i>Lion</i> in full vigour! The idea of a dull, toothless, -blind old brute, which even a jackass (as one of the Barbarian fables -has it) may kick with impunity, is too intolerable!</p> - -<p>The morality of the present Loyal Court is said to be admirable—when -you can once find the Royal residence. But this is quite a <i>myth</i>. -There is, in this reign, no Loyal Court, only a domestic circle—a -Royal<span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span> Family—not kept up with so much splendour as some of the -<i>homes</i> of the High-Caste. It is said that no suitor of an improper -moral colour may approach any Princess, unless he be a cousin of the -Queen, when the blood sanctifies the taint, and all is clean. If a -real cousin be not of these suitors, one as nearly related among the -poverty-stricken princes of the Barbarians from the Main Land as can -be had, is selected. He must profess to worship the great Superstition -of the English <i>Sect</i>, and detest the Roman Pope—at least, in public. -His poverty is no objection—that is more than counterbalanced by the -Illustrious obscurity of his race—that is, some family which ages ago -contrived to live by plunder, and by making itself safe within the -walls of stone castles, among steep rocks and hills. A family whose -descendants feel more pride in these, now, old and ruinous wrecks of -former insolence, than in any other possession—and whose alliance is -acceptable to the English Queen! The poverty of these petty chiefs is, -however, removed; nor do they marry a Princess of the English Queen -unless they be paid for it. It is not the Queen who pays; the occasion -is seized upon to obtain that <i>provision</i> to which I have referred.</p> - -<p>And the paltry chief, and his new, royal bride, know poverty no more; -they, and their children, and children's children, are provided for by -the Lower House, who tax the people for this privilege, so much valued -by them!—this privilege of succouring and enriching the worn out, -useless and decaying chiefs of foreign Barbarians, who have any, the -remotest, trace of kinship to the Royal House of England!</p> - -<p><span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span></p> - -<p>The more considerable events, therefore, in the present reign, as -the Barbarians think, have reference to these marriages of Royal -Princesses, births, christenings (baptizings), deaths, and the like -among them. The Low-House readily takes these opportunities to profess -its homage and devotion. The Queen follows the <i>Sacred Writings</i> -with great exactness, which commands "take care of those of your -own blood"—indeed, her devotion to this precept is, perhaps, more -noticeable than her devotion in general.</p> - -<p>Her Illustrious presence is rarely known among the people. When -she does appear, she is hardly more than respectfully and silently -worshipped. She does not attract the <i>love</i> of the people—though -she is (as a sly Barbarian youth of the Low-Castes once said to me, -sarcastically), very <i>dear</i> [chean]. (A <i>pun</i> [phu-nsi] on the word; -which may mean <i>beloved</i>, or <i>very costly</i>).</p> - -<p>When, as rarely happens, to honour some Show wherein the Royal -<i>presence</i> may bring money to a Charity, the Queen appears, surrounded -by Royal guards, and in State, there is always to be seen a gigantic -servant, dressed in the scarlet of the Royal household, seated -immediately behind the <i>Sacred Person</i>, to watch over and rescue -her from any danger. His body and mighty strength are always ready -to be interposed! This favourite servant, it is said, assists her -Illustrious, when, among the hills of the Far North, she visits the -great, high rocks, and climbs the sides of mountains—his strength is -so ready, trusty, and invaluable!</p> - -<p>To her, and to her subjects, a great loss was inflicted when Death -destroyed the youthful Consort of the<span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span> Queen, when she was still young. -He was one of ancient family among the petty Barbarian chiefs to whom -I have referred; was near in blood to the Queen, and by her greatly -beloved, it is said. He was never allowed any power in the State, and -was a subject of the Queen, though her husband. It is whispered that he -did not quietly submit to this condition of things—but it would not be -worth the notice of a wise man to attend to this gossip. I could never -learn that he was of any use; but, none the less, the Barbarians exalt -him very highly, and have built lofty monuments to his honour. I said -use—I forgot—he gave a very numerous brood of princes and princesses -to the English Barbarians. Of these they are very proud—not because -they do, or can ever do, anything useful, but because it adds to the -number of the <i>High-Castes</i>, and around them very many poor members of -that caste can cluster, and live upon the cast-off clothes and other -second-hand things of these exalted!</p> - -<p>On the whole, we may desire the long continuance of Her Illustrious' -reign. If her will were law, distant plunderings would cease; and -her influence is better than may generally be looked for. She cannot -prevent, but she may moderate those expeditions despatched to subjugate -the <i>Heathen</i>, extend trade, and bring under the dominion and worship -of the Christ-god distant tribes. Great guns, fire-arms, gunpowder, and -a poisonous liquor called Rum, would, perhaps, under other sovereigns, -even more frequently be sent to prepare the way for the Prince of Peace -(as the Christ-god is often styled).</p> - -<p><span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span></p> - -<p>Some respect for Justice and some regard to the rights of others have -been shown under the influence of this Illustrious; but, as we have -seen, this, the most honourable distinction of the present reign, is -likely to be obliterated. The old predatory instinct of the English -Barbarians again comes uppermost, and though caution and fear of taxes -may make the Committee of Government tardy and unwilling to attack -(unless some weak tribe, where victory would be sure and <i>its</i> glory -conspicuous), yet, such is the prevailing temper, that <i>blood-letting</i> -seems needful to cool those fierce and haughty Barbarians.</p> - -<p>A ferocious war may be looked for; nor is it by any means incredible -that the war-ships of these Christ-god worshippers and their murdering -bands should again be directed against our peaceful Central Kingdom!</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span></p> - - - - -<p class="ph2"><a name="CHAPTER_III" id="CHAPTER_III">CHAPTER III.</a></p> - -<p class="center">SOME PARTICULARS OF THE INTERNAL ADMINISTRATION.</p> - - -<p><span class="smcap">The</span> whole country is divided into districts, in general governed, like -our Provinces, in the Sovereign's name, by viceroys and governors.</p> - -<p>The heir to the Crown, if he be the son of the reigning Ruler, is -Prince of Wales—a title bestowed upon his eldest son by an ancient -king; and which, at the time, gave the administration of that Province -to this son. The eldest son of the Queen now enjoys with this title -also that of Duke of Cornwall. These lofty designations confer no -power, although they carry with them high distinction and great -revenues.</p> - -<p>The Aristocracy in the case of the heir, as in that of the Sovereign, -watch jealously anything which looks like <i>intellect</i>. They do not -stint personal respect and ample revenues, but take care that upon -coming to the Crown, the new Sovereign shall be a "puppet."</p> - -<p>He is, whilst heir, not allowed to take any kind of share in -government, but is surrounded by flatterers, flunkeys [pluc-ngi], idle -young people of both sexes, and, from mere want of useful business, -falls into every sort of sport and pleasure. He must, indeed, be strong -in morality and in character, if, upon coming to his high office, he -be not reduced to the selfish <i>imbecile</i> and<span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span> puppet, desired by the -High-Caste. Lucky if he have not become absolutely contemptible by his -vices!</p> - -<p>Ireland is governed by a High Viceroy, whose chief employment is to -amuse the Irish with shows—the real power being in the hands of the -General of the armed bands. Anciently, the Provinces were administered -by Vice-roys, who possessed authority; but the pettiness of the Island -and swiftness of communication have now concentrated all actual -administration at the Capital city. The Provincial governors, however, -keep up some show of the ancient order, and, nominally, command the -Provincial <i>Militia</i>. This is a merely nominal force, composed of -butcher-boys, farmer-lads and the like, who do not know how to handle a -<i>fire-arm</i>, nor how to fight, unless in the Barbarian pastime of <i>the -Ring</i>: a combat wherein the young Barbarians, two being pitted against -each other, try each to hit the other a terrible blow directly in the -eye. This, done with the hand doubled up, nearly destroys that organ. -He is victor who succeeds in hitting both eyes of his antagonist, and -fairly blinding him! This, a common and admired sport, is greatly -esteemed by the English Barbarians, and considered an admirable -training. It develops the ferocity and brutality required to make good -soldiers (plunderers), and the powers of endurance indispensable in -the distant forays. Even in the Halls of Learning, it is thought to be -a manly <i>science</i>, fitting the young Aristocracy to match any man in -personal conflict, and enabling him to be self-possessed and ready to -fight his way through the world. As, in general, the lowest orders are -badly fed and reduced in strength, and,<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span> though well used to brutal -fights, yet are not trained to the <i>Science</i>, the young Aristocrat -is expected "to pummel the brute" upon the slightest occasion of -disrespect.</p> - -<p>The provincial Magistracy are mainly employed in keeping the -Lower-Castes in order, and especially in punishing trespasses upon -the lands, or upon the convenience of the Higher-Castes. The most -common form of trespass is that called <i>Poaching</i>. The High-Castes -own all the lands, and the Low-Castes, who till the soil, are the -ancient slaves—slaves no longer under any law, but nearly as much -so by custom. Very poor, but little better than beggars, and really -beggars in large numbers, and hungry, the temptation to knock over the -abundant nearly tame creatures (birds, fowls, hares, and the like) -everywhere around them in the fields and copses, is too strong to be -resisted. To do this is to be a <i>Poacher</i>—a criminal most detested by -the High-Caste; for he presumes to think, in some cases, that the right -in these free creatures is <i>not</i> absolutely vested in the High-Castes. -Yet this sort of property is most rigidly <i>preserved</i>, by the penalties -of severe punishment, to the use of the High-Caste—for his sport in -the shooting of them, rather than for food. The Poacher, who is merely -tempted by hunger, and who abjectly begs pity and promises reformation, -escapes in some instances lightly; but he who presumes to question the -right to this wholesale appropriation feels the full wrath of the Law.</p> - -<p>Petty civil and criminal offences may be tried by the Provincial -Magistracy; subject, however, in cases<span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span> involving any interests of -importance, to revision at the Capital.</p> - -<p>There is a sort of Provincial (and yet Metropolitan) Court called -<i>Convocation</i> [Kal-ti-se]. In this, things touching the Christ-god -Superstition are determined. If a Bonze has not worn, or has worn -improperly, his neck-tie, or his <i>surplice</i> [ro-bsi]; if the table -before the Altar (Idol) has been placed out of square; for things of -this sort—or if a Bonze be accused of departing from the ordered -rendering of some word in the <i>Sacred Writings</i>, or of having said -something contrary to the orders of Convocation or of the <i>rites</i>—for -these and other things respecting the great Idolatry, <i>Convocation</i> -sits. It is composed of High Bonzes and a few delegates of High-Caste -devotees, whose duty is merely to ratify the decisions of the High -Bonzes—these regulate everything.</p> - -<p>This High and Lofty Court was anciently styled <i>Star Chamber</i>, because -exalted above mere mortal interests, and only concerned with the -preservation of the Idolatry. Formerly it worshipped the Sovereign as -Pope of the Superstition more devotedly than is the fashion at present, -and burnt people to death for refusing to do so. Now it refrains from -this severity, and is content (or tries to be) with depriving a Bonze -who doubts, of his <i>living</i>, and all honours and emoluments.</p> - -<p>It still convenes in the old hall of its former glory. A venerable -moss-covered pile, vast and gloomy, with lofty towers and turrets of -rock, with hewn cells and deep dungeons. Here may be seen, fixed to -the rock, the rings and chains, worn and rusty with age, where<span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span> the -victims of superstition suffered beneath the decrees of this ancient -Court. Slow and proud, along the dark stone corridors, and beneath -the dusky arches of this great prison-palace, the High Bonzes and the -devotees walk in state. Ushered with pompous ceremonial, and with the -grand incantations to the gods and devils of the Superstition, into the -lofty and obscure hall of the Star-Chamber, the <i>Convocation</i> sits. In -deep alcoves around are stored the ponderous volumes, containing all -the mysteries and terrors of the Superstition. In these are the horrid -imaginings of fanatical Priests and devotees; the <i>dogmas</i> and <i>canons</i> -of the Superstition; the dreadful arsenal, whence were drawn those -frightful weapons of superstitious terror, whence issued the chains and -bolts, and scourges, the faggots and the flames. One hears the groans -of the tortured, the steps of the jailers, the clashing of the chains, -when, in these long and resounding aisles and arches, the winds moan, -the distant footsteps fall, or the old casements in the ruinous towers -shake and rattle.</p> - -<p>Nor is the arsenal wholly useless now; the weapons are not all rusty; -<i>anathemas</i> may yet be found to terrify, and restraints to punish. -<i>Heresy</i> [pho-phi], as any doubt concerning the Queen-pope and the -<i>Superstition</i> is called, drives the culprit from Society, deprives the -Bonze of all preferment, of his employment, and turns him ignominiously -<i>adrift</i>, to live or to starve.</p> - -<p><i>Convocation</i> watches over the <i>Sacred Writings</i>, to see that no -change, not so much as of a syllable, be made; not trusting to <i>Jah</i>, -who may have himself, perhaps, grown indifferent to the matter. A -curious thing,<span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span> showing how irrationally men will act in respect of an -irrational system. For the notion is that this Word of Jah (the <i>Sacred -Writings</i>), being his <i>Revelation</i> (Word), have always been by Him -exactly preserved through all the ages and the changes of languages, -and of transcription, and of <i>everything to this hour</i>. Why is it to be -supposed, then, that He will suddenly lose his power to preserve, or -will be indifferent to preserve?</p> - -<p>Punishments in the ordinary Courts are not very remarkable, only there -is one so characteristic of the English, so comically barbarous, that I -will try to describe it.</p> - -<p>The offender is stripped naked to the waist, tied up with his hands -widely extended, and with his face to a strong post; then a man takes a -large strong cat, kept hungry and savage for the purpose, and placing -the creature at the back of the neck, draws it forcibly down the naked -back. Of course the cat holds on with teeth and claws. This is repeated -till the culprit faints, when the cat is removed. The back of the man -is washed with vinegar and salt, and he revives, perhaps to undergo -the infliction again. This astonishing mode of correcting offenders is -called <i>flogging with the cat</i>.</p> - -<p>I may also make a remark upon another feature of criminal punishment. -The crime of <i>treason</i>, not only insures the death, but the horrid -mutilation of the culprit; and, not satisfied with this, reaches to -the innocent wife and children. All the estates, titles, honours, -properties of the offender are sequestrated to the State, and his blood -is <i>attainted</i>; that is, made incapable of giving honour and employment -to his off<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span>spring! Thus the innocent are disgraced, and reduced, not -merely to beggary, but, as far as possible, placed in a condition of -hopeless misery!</p> - -<p>The Idolatry and Sacred Writings are, no doubt, responsible for this -impolitic injustice and cruelty. For <i>Jah</i> is constantly made by the -Priests to say, that he visits the sins of the father upon his child -even to the tenth generation! A natural development of the moral sense -would fall short of this vindictiveness; and in this false and horrible -wrath, taught in their <i>Sacred Writings</i>, the fierce Barbarians are -encouraged to outdo themselves!</p> - -<p>The greatest of all the Courts, and which chiefly controls the -others, is the High and Mighty <span class="smcap">Court of Chancery</span>. It has -many names—as Court of Equity, of the King's Conscience, and -others—assuming as many styles and jurisdictions as the ancient -<i>Proteus</i> of Egypt; who, as the Priests said, could take any form, or -no form, be fire, or cloud, or invisible air. So this Court, feared by -the Barbarians with a paralyzing dread, takes on any shape! It stands -for the King's conscience—which, as the conscience of a Pope-king, -must be a doubly divine thing. For, as remarked elsewhere, "<i>Divinity -doth hedge a King!</i>" We, I think, should fear that this conscience -would be as uncertain as the man. Its function is, therefore, to decide -with <i>Equity</i>; to relieve against the inexorable hardness of the -ancient rules; and give relief in cases of <i>mistake</i>, <i>accident</i>, and -<i>fraud</i>. This looks admirable, but it is all <i>sham</i> (phu-dgi).</p> - -<p>Not the least attention is really paid to equity, but<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span> only to the -<i>decrees of the Court as recorded</i>. A Suitor petitions for redress. -The petition is not examined to be determined upon the matters therein -stated. First—The <i>Petition</i> must be in all respects in due form, -according to the recorded rules. Second—The matter of it must be -such as the Court will consider, and such as may come before the -Court. Third—Are the Parties in the Jurisdiction, and are all the -parties who may be interested, duly notified and present; or, if not -present, accounted for. Fourth—Are the matters for the Court only, -or must it be assisted by some petty judges to ascertain the facts. -Fifth—The petition being at last before the Judge, he may not look -into it, unless the Lawyers look into it with him; and, then, no -opinion (decree) can be given until the Records are fully examined, -to discover if anything of the sort <i>has been</i> relieved. If a similar -case be found, then the petitioner is called upon to prove his case as -stated in his petition; and, if he fail to prove his exact case (though -he may make a stronger show for relief), he is ordered out of Court, -and condemned to heavy costs (tin-tin). If the case be proved, then -the Judge <i>reserves his judgment</i>. For he must very carefully compare -all the cases, examine all the voluminous Records, besides examining -the innumerable Papers which have grown up around the Petition during -all the proceedings (often spreading over many years), before he dare -to order the recording of his <i>decree</i>. For, this done, he has added -another Case to the King's conscience; that is, to the highest form of -Law and of human Justice!</p> - -<p>He dare not do this unless justified by the Records;<span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span> interminable, -stretching backwards to the first King who pretended to have a -conscience; obscure, contradictory—he dare not unless justified by the -Records—<i>Precedents</i>. If he mistake, grossly, he will be certain to be -called to account by the Lawyer-Caste, who make a business of seeking -for discrepancies; in fact, he is bewildered—not by the case; that -is simple, or <i>was</i> originally, simple enough; but, by the arguments -of the Lawyers, the documents overlying and enveloping the case, <i>and -by the difficulty of deciding according to the Precedents</i>. Could he -merely announce his <i>own</i> judgment, there is no difficulty—but that is -the last thing to be thought of—in truth, if reduced to <i>that</i>, he is -bound to refuse any relief, however clear it is that <i>equity</i> requires -it!</p> - -<p>Thus the Judge, old and wearied; a man tottering over his grave, -feeble, irresolute, takes the course which maybe looked for—and -postpones, and postpones; other like cases accumulate on his hands; he -dismisses some, "reserves" others, <i>refers</i> to another judge what he -can decently, decides none! Or only those which are petty, or those -which are really unopposed, or those exciting no interest.</p> - -<p>Meantime, the parties to the <i>Petition</i> are dead, or absconded, or -beggared. Years have elapsed; all parties are worn out or impoverished -by the enormous expenses—at length, there is no one to pay Lawyers -and the Court Officers—the thing <i>lapses</i>—dies. Term after Term -(as Sessions of the Court are called), the Case is called. Some poor -wretch struggles still to save something of the property <i>tied up</i> in -the Court by the Case—he tries<span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span> to call up from the mass of dusty and -forgotten Records, a reminiscence of the lost Petition. In vain—the -thing is a wreck, and has wrecked its builders!</p> - -<p>The Case lies forgotten amid the interminable processes, affidavits, -answers, pleas, replications, rejoinders, motions, applications, -notices, subpœnas, summonses, commissions, bills of amendments, and -of supplement; documents of all sorts, making up the <i>Case</i>, mouldering -away in the stone alcoves of the huge Records; as the poor victims -of it lie mouldering in similar forgetfulness! Not, however, without -profit to the Lawyer-Caste; for some miscreant of this profession, -perchance, discovering the Case, in his searches after means of spoil, -sees how <i>he</i> may gain by it. He knows of an estate remotely touched by -the matter of the old and forgotten Petition, and he knows quite well -that there is really nothing affecting the property; yet, he sees fees -and spoil. It is merely to frighten the possessor of the estate by an -intimation of a <i>defect of title</i>, and refer to this old Case, never -decided. The <i>bandit</i> [khe-te] sets in motion the machinery of the High -Court of Chancery. One of its officers summonses the poor man to come -into that Court, and answer to the allegations touching his right to -possess the house in which, perhaps, he has lived for twenty years! and -lived without objection from any source!</p> - -<p>Now it does not matter at all that there is no sort of ground for -this attack; the moment it is made, the title of the poor unoffending -man to his own house is ruined—almost as completely as if by the -sentence of the Court he had been deprived of it. The robber who<span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span> -attacks wishes merely to force the owner of the house to buy him off. -To secure this spoil <i>he records his summons in the Court</i>, and from -that moment no one will buy the house, nor will any one lend any money -upon the security of it until that record be removed. If the victim of -this oppression be in debt, or have but little money, or but little -more than his house, or if he have borrowed money upon his house—in -fact, unless he be a man quite rich, he is inevitably ruined! He is -ruined, because the lawyer has, <i>by the Record</i>, practically deprived -him of his estate. And this is done by a Petition to the Court, making -allegations artfully and untrue. Yet, as they are not supported by -any sort of evidence, and are merely bare <i>insinuations</i> often of -anybody—it does not the least matter—is it not inconceivable that -such a thing should be allowed? That merely upon the <i>Record</i> of -a Petition, without any evidence, without any character, without -any surety for its truth, without any, the least, inquiry, or any, -the smallest deposit in Court to cover the expenses to which the -summoned party may be put, should it appear he has been wrongfully -summoned—this great injustice may be perpetrated, and perpetrated -without risk of any punishment! "But surely the Court will immediately -dismiss this iniquitous case?" Not at all; the Court cannot be reached; -all the endless proceedings and delays already mentioned intervene. The -fees and expenses are enormous—the decision far off. The victim cannot -get a hearing. He borrows money and employs lawyers—in vain. He can do -no more—he is bankrupt. The lawyer who has ruined him gets<span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span> nothing -in such a case, because the victim prefers poverty to gratifying the -robber. He gets nothing, because he has no real case, and drops it as -soon as he sees he can make nothing out of it. Should the party be -very rich upon whom the robbery is attempted, he may fight it out and -finally clear his property, and get a <i>decree</i> for some costs (only -a portion) against the other party. But this <i>decree</i> is worthless; -the party has no property and cannot pay. <i>He</i> has fought <i>for luck</i>, -having nothing to lose, but all to gain.</p> - -<p>Usually, however, as the Lawyer well knows, the party attacked will -hurry to buy off the suit!</p> - -<p>In this way, old Causes are Mines, which the Lawyer-Caste work to their -own peculiar advantage. They have every facility, both from their -experience and from the usages of the Caste. The very Judges of the -Courts are of the same Caste, and give every assistance in matters of -forms, continuances, motions, dilatory proceedings, and the countless -processes by which Lawyers make fees and their clients are robbed.</p> - -<p>Thus the Court of Equity, with a mocking irony, becomes a Court of -Iniquity! and the very tribunal designed to do more perfect Justice -is perverted to the most scandalous use—made an engine the most -oppressive and destructive ever contrived for the misery of Society, -short of one invented to destroy it wholly!</p> - -<p>The Court was originally organised by Priests who had acquired the -Roman learning, or some tincture of it, and endeavoured to strengthen -their own Class, and to soften the barbarous harshness of the common -Law, by erecting this Court. The laws of the Barbarians<span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span> were savage, -in civil as well as in criminal things; and the Priests, more cultured, -endeavoured to soften and temper this harshness, or, at any rate, to -get more complete control by it. They formed it, and administered -it at first, and for a long time. But the Lawyer-Caste have now its -administration, and they have not so much respect for the opinions -of the general public as had the Priests, and have made the Court a -<i>bye-word and a shame</i> [Kri-mi]!</p> - -<p>The expenses and fees are beyond belief. A Lawyer who gets one good -Chancery Case into his hands, lives upon it luxuriously. I was once -shown a <i>Bill of Costs</i>, as these items of fees are styled.</p> - -<p>I observed that one would be charged for a thing done and for the same -thing not done—in other words, for the doing and for the not-doing. -Thus, if one requests a thing be done, the Lawyer will charge for -"receiving instructions," "for reducing the same to writing," "for -instructing a clerk," and the like—then, having sent away the clerk on -<i>another</i> matter, he will charge for taking new instructions and going -over the same ground again. Thus, actually charging for the delay and -obstruction caused in the affair.</p> - -<p>Again, if you ask a Lawyer something, he will presently say, "I must -take counsel," meaning he wishes to ask another Lawyer. When the <i>Bill</i> -is examined you will find, say, "for being asked and not knowing, 6s. -8d.; for taking your instructions to counsel, 6s. 8d.; for attending -upon counsel, £1 1s.; for fair copy made for him, £2 2s.;" and so -on. Your simply unanswered <i>question</i> has thus served the following -purposes:—If it<span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span> had been answered at once the fee would have been, -say, 6s. 8d.; but as it was not, but carried elsewhere, it has given -the first Lawyer five times more of fees, and his <i>brother</i> in the -Caste also a handsome sum! One may judge how ignorant the first Lawyer -will be likely to be, and how often he finds it convenient to help his -higher Caste brother, especially when in helping him he so greatly -helps himself! We have some cunning rogues in our Central Kingdom, but -such astuteness as this is beyond them!</p> - -<p>I once visited this tribunal of Chancery to witness the -proceedings—but they are so dull and prolix as to drive one away as -soon as possible. The presiding Judge, and all the High-Caste Lawyers, -wear wigs and gowns. The lower Lawyers, who are called Solicitors, sit -in a sort of well, below and at the feet of the High, and have no badge -of distinction. In fact, they are not respected, and only tolerated by -the <i>bigwigs</i> (as the High Lawyers are often called) as the jackals -who provide them with prey. They immediately act in matters with -the victims of the Court, and do all the dirty work, extracting the -fees, and the like—the High Lawyers taking the most of the plunder, -although, for decency sake, they will not see the victims of their -rapacity if they can help it.</p> - -<p>The <i>wigs</i> spoken of are very absurd, and make the wearers seem to be -engaged in masquerading, or fooling. (We have no term corresponding to -the former.) The lappets of thick hair come down over the ears of the -Judge, to enable him (as it occurred to me) to take his <i>nap</i> [qu-iz] -with less danger of being disturbed.</p> - -<p><span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span></p> - -<p>No one can be a Judge, nor a High-Caste Lawyer, who does not wear -the wig. It has a funny appendage behind, like a pig's tail, exactly -fitting to fall upon the small of the neck; and is itself a curiously -curled "frizzle" of horsehair, selected for uniformity of whitish -colour. There is something <i>cabalistic</i> in this thing, which is -carefully hidden from the outside world.</p> - -<p>If a Judge take it off, all business immediately stops. A Lawyer -instantly loses his power of speech if his wig fall off. It was -told me in confidence, that the tail (like that of swine) had a -peculiar significance, to say; the utter selfishness of the Caste and -<i>greed</i>—another whispered a darker thing, referred to the Devil of -the Superstition: that, anciently, this Caste struck a bargain with -the Demon, and he made it obligatory upon the Lawyers always to wear -this chief sign of <i>diabolism</i>! This may be merely the chaff [pti-ni] -of these Barbarians. At any rate, something <i>occult</i> is attached to -the thing; and a curious respect is shown to it, mixed of fear and -contempt, even by outsiders.</p> - -<p>The Judge sits so highly exalted, as to be out of the way of hearing -the passages occurring among the Lawyers. He is generally half-blind, -half-deaf; quite worn out with age, and the ceaseless wretchedness of -his Court and the Lawyers, and incapable of vigorously dealing with -anything. In this Court the most imbecile is most fit; for nothing is -expected but imbecility (so far as the public is concerned), and fees -for Officers and Lawyers.</p> - -<p>When a Case is <i>on</i>, the Lawyers begin to talk, and to<span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span> read from the -big books, on one side, and then on the other. Neither tries to get at -the truth, but each in turn does his best to mislead the Judge. Both -read from the interminable and conflicting Records, and both find ample -records which fit the precise Case, which each contends for. The poor -old Judge, now and again, takes a note of these quotations from the Big -Books of records—for he is to decide not upon the equity but upon the -records, as we have seen. By the time he has found his <i>spectacles</i> -[Qu-iei] he has forgotten the Book, the number, the Recorder's name, -and the many other things, needful to find where the record is, and -when he is again told, lifting up his wig-pallet, he only hears -imperfectly, and <i>mistakes</i>. So, when, perhaps a long time after, he -tries to make up a decree to fit the Case, the <i>record</i> to which he -turns refers to nothing in the world like what was intended!</p> - -<p>Hour after hour, and sometimes day after day, these speeches of the -Lawyers go on. For the longer the talk the larger the <i>fees</i>—nobody -thinks of Justice! The old Judge understands the trick of the <i>farce</i> -going on, perfectly well; in his younger days he was famous for his -skill in all the arts of the High-Caste Lawyers, and obtained his -present position on that account, and because others wanted to get -a formidable rival out of the way; he understands how very little -(but fees) is involved in the endless talk and reading, and begins to -nod—even, the gods would nod. The Lawyer observes, stops a bit; the -unexpected silence awakens the wearied old man—he opens his watery, -blinking eyes, fumbles his papers, or takes a pinch of snuff, and says: -"Go on,<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span> brother Bounce, I'm with you"—meaning he is attending to him; -and soon falls asleep again.</p> - -<p>Perhaps one of the talking Lawyers is of the High Q.C. I am told that -such is the dread of this Lawyer-Caste, that the Sovereign constantly -flatters the tribe, and gives to them the <i>fattest</i> [phig-sti] -offices. All Judges and the Keeper of the Sovereign's Conscience—this -Court—and a great many other most important places, and exaltation -to the Highest Caste of Lords [Tchou], falls to them by established -rule—in truth, the Caste is chief in the Law-making Houses, and, -consequently, in Government itself. The Q.C. is, however, a thing done -to many who cannot, as yet, get fees from the public treasure, that -they may get them from out-siders more amply. The right to attach these -symbols to the name of Lawyer also gives him a <i>silk gown</i> (during -the present reign) worked by the sacred hands of Royalty itself! The -honoured wearer of this is a Q.C.—that is, Queen's Champion—and binds -all its wearers to defend the Sacred Head (Pope) of the Superstition -from the machinations of the Evil One, and those of their own order -who, sold to the Devil, may possibly be put up by him to plot mischief, -not only against the general outside world, but against "Crown and -Altar!"</p> - -<p>Perhaps, after days of this weary work, one of the Lawyers suddenly -discovers that somebody, or something required in the intricate and -dubious <i>processes</i>, is wanting; or in some document some erasure is -detected; or something <i>to hang a point</i> upon is seized hold of—and at -once a wrangle between the Lawyers<span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span> ensues. The Judge fairly awakes; -the whole <i>case breaks down</i> [kei-tz-se]; and everybody, but the poor -victims in the case, anticipate more fees. The victims, however, who -have already beggared themselves in it, suddenly despair; perhaps the -case never again comes on, and the property involved in it wastes away -in dark obscurity beneath the gnawing rats, which infest the Court.</p> - -<p>Sometimes (as I was told) some poor man, or woman, who had scraped -together the last farthings to pay the Lawyers (for they will in no -wise act unless paid beforehand, feeling that such service as they -render is not likely to be gratefully recompensed, and it being the -severest rule of the order never to show any pity for outsiders), being -in Court when they see all hope destroyed, and themselves and their -children beggared, have fallen down and been carried out of Court with -reason for ever gone; or with such a deadly blow that never more do -they revive, but soon die, and are buried at the public charge!</p> - -<p>You will see wretched creatures trying to look decent in well-brushed -rags, darned and patched, with shoes through which the toes protrude, -but over which the blacking [di-yte] is carefully smeared—you will see -these victims of the Court, like ghosts, flitting about the passages, -and watching for the entry of the Judge. One will attempt to address -him—but he is conveniently deaf. He knows the <i>victim</i> is there, and -though a party may speak, has the right to speak for himself, and the -Judge is bound to hear, yet, such a thing is unknown. The mysteries of -the Court deny<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span> to any <i>sane</i> man the attempt. These poor creatures are -insane—or, what answers just as well, have been branded by the Lawyers -as <i>Insane</i>. So the miserable wretch, trembling, raises his voice, "<i>My -Lud</i>" (meaning my Lord), "My Lud;" here the Court-officer cries out -<i>Silence</i>; or, if the man be, <i>for the first time</i>, attempting to call -attention to his case, by the time he has got so far as to fairly say -"My Lud!" what with the jeering looks of the Lawyers, his own ignorance -of the mysteries, and his wretchedness, he either completely breaks -down—or if the Judge, seeing a <i>new</i> face, asks him to "go on"—almost -at once perceives that the man is only a "poor ruined suitor," and is -entirely out of order, and <i>cannot</i> be heard! He says: "You must sit -down. Case <i>Hoggs</i> v. <i>Piggs is in order</i>. Mr. Clerk call <i>Hoggs and -Piggs</i>." Thus "My Lud" will be as far as any "poor ruined suitor will -ever get!"</p> - -<p>Besides the numerous, worse than useless, idlers (Lawyers) who fatten -upon the industry of others, and the loss inflicted by their voracity -and by the other expenses, this Court devastates upon a scale beyond -belief. I was told by an English Barbarian that he once tried to obtain -one thousand of money from the Court, which the lawyers said there -would be no difficulty in getting, as it was clearly <i>his</i>; it would be -only a matter of form, possibly <i>some</i> delay. "Well," said he to me, "I -instructed my lawyer to go to the Court and get the money. He demanded -fifty pounds to cover fees [tin]. To make a short story, he went to the -Court, <i>but I never got any money</i>! After I had actually paid in fees -more than half of the one thousand, the<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span> obstacles had grown to be so -insurmountable that I merely dropped the matter." "But," I said, "the -thousand—who has that?" "Oh, it is in the Court of Chancery!"</p> - -<p>Another honest Barbarian told me that he had spent all his life (he -was sixty) studying and endeavouring to awaken attention to the abuses -of this Court—but in vain. The attempt seemed hopeless. The Court -was entrenched in the very frame of the body politic, and nothing but -<i>reconstruction</i> would answer; and that reconstruction is probably only -possible after first <i>demolishing</i>!</p> - -<p>This man said that a prodigious sum—sixty millions of English -money—was <i>directly</i> locked up; and that of property of all sorts, -subject to the <i>clutch</i> or injured by the processes of the Court it -was incalculable, and, very likely, would represent a tenth of all the -valuables in the whole Kingdom!</p> - -<p>In my walks and in my travels, sometimes in the city, I would notice -many houses, with windows smashed out, the walls tottering, the -doors hanging loosely, or wholly gone, the approaches filthy, the -whole place a <i>nuisance</i>, injuring and depopulating all about it, or -filling the ever-spreading mischief with the vilest population. I -have asked an explanation—"Oh, it is in Chancery." In the midst of a -village, suddenly one comes upon a vacant space; it is an abomination; -everything near catches the infection, all that portion of an otherwise -pretty place becomes a <i>nuisance</i>. The character of the village at -length suffers; it becomes known as a place ruined by the Court of -Chancery. In<span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span> fine, whenever one sees a wrecked building, or any -property marked by neglect and verging to total destruction, the -explanation is: "It is in Chancery." And the same thing is often said -of ruined men and women: "Oh, they have lost everything in the Court of -Chancery!"</p> - -<p>To such an extent is the destruction of the Court carried, that the -Law-making Houses are forced to interfere, or perhaps the Officers -of Health. These may abate a <i>nuisance</i>, and sometimes mere filth -and indecencies are removed. But nobody will improve a property to -which he cannot have a certain and quiet possession. Therefore, when -the evil becomes intolerable, the Law-making Houses make a Law by -which a property of this sort is sold, under their <i>guarantee</i> that -the buyer shall have perfect possession. This is a thing next to an -impossibility; and nothing less than a great public evil too great to -be endured, will ever induce the Lawyers who control the Houses to -interfere with the legitimate work of the Court.</p> - -<p>It is wonderful that the English Barbarians submit to this Court; but -one must consider that, after all, it is not so inconsistent with -Barbarian habits as it at first sight looks. Plunder is natural to all -the tribes, and especially to the English. As nearly all plunder, the -thing is normal. Lawyers must live; and the common English Barbarian -makes a business to <i>keep out</i> of their hands. The Higher Castes -enjoy so large a share of the gains, and are, in fact, so largely -interested in preserving the Court, that <i>they</i> do not care to move. -Then, to other causes, must be added the stolid conceit of the<span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span> English -Barbarians, who really think everything English so much better than -what can be found elsewhere, that, in respect of this very Court, -admitting some abuses, yet, after all, "Where else can you find such -Judges—men who cannot be bribed?"</p> - -<p>On the whole, therefore, with that conceited stolidity of character, -more remarkable in the English than in any other Barbarians, they come -to regard even the worst of <i>their institutions</i> as better than the -best of the rest of the world!</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span></p> - - - - -<p class="ph2"><a name="CHAPTER_IV" id="CHAPTER_IV">CHAPTER IV.</a></p> - -<p class="center">UPON EDUCATION: A FEW REFLECTIONS.</p> - - -<p><span class="smcap">In</span> our Illustrious and Central Kingdom, from times long before the -Barbarians beyond the great Seas existed, or, at any rate, had any name -or place in the earliest records, it has been the established rule that -Learning (Li-te-su) should be the fountain of honour—that there is no -nobility of birth. Under the Illustrious, the Son of Heaven, all were -equal subjects—children—and that which made one more distinguished -than another was <i>Wisdom</i>. This Wisdom, a knowledge of men and things; -of the proper maxims [ri-te-es] of morality and government, and their -proper application to human affairs. The <i>Central idea was to know -oneself</i>, and thus to know others—to add to this, technical knowledge, -and the knowledge of our Illustrious annals and customs.</p> - -<p>The mandarins, great officers of our Illustrious, have no rights of -birth. According to their class in the Schools of Examination, they -are selected to advise, to administer, to govern in the Provinces, -and order the forces for the keeping of due order. They rank in the -degree of the excellency of their registration in the great Schools of -Examination.</p> - -<p><span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span></p> - -<p>But it is very different with the Western Barbarians, where <i>birth</i> -gives a right to exalted place in Government! Power, among the -English, is wholly in the hands of this hereditary class—called -<i>Nobility</i>—elsewhere called Aristocracy [Fo-hi]. Thus, learning has -been unimportant, unless as a sort of accomplishment; and been mostly -confined to Priests. With them, it was a means of increased influence, -and added to the effect of the Superstitious pretensions. Force and -fraud being the main agents of Government and sources of distinction, -learning was not merely disregarded, but held in contempt by the -High-Caste. What learning there was (chiefly confined to the Priests), -busied itself with the Superstition, and with the ancient tongues; -because with these Superstition had its <i>literary roots</i>.</p> - -<p>Still, some grew more inquisitive, especially outside the Priestly -order, and learning made some progress. Gradually, there emerged from -the Halls of Learning, rules, which (countenanced by some Sovereigns), -began to influence Society. For Sovereigns, and the High-Caste, had -begun, in some measure, to affect a liking for learning—confined, -however, almost wholly to the narrow range referred to. These <i>rules</i> -were in fact <span class="smcap">DEGREES</span>; which conferred upon the possessor a -Literary distinction.</p> - -<p>The <i>Halls of Learning</i>, which had been in good measure established -by Sovereigns, out of plunder, upon the orders of Priests (who -would obtain the money through the Ruler's dread of the devil, when -apprehending or near to death); these, alone, could confer the degrees. -No power accompanied them. They, merely,<span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span> became requisite to any one -who wished to enter upon, what is called, the <i>Learned professions</i>. -These are of the <i>Superstition</i>, of the <i>Law</i>, and of <i>Medicine</i>. Soon, -in these employments, the degrees became quite <i>Cabalistic</i>; and made -these callings mysteries to the rest of the world.</p> - -<p>What was intended to be evidence of fitness, was soon perverted to be a -form of <i>initiation</i> into an exclusive Society; whose members insisted, -not upon fitness, but upon compliance with arbitrary rules. This was -made especially the case with the Law, and with Medicine. The <i>degree</i> -was supposed to refer to proper qualifications for the practice of Law, -and knowledge of Medicine, with its proper use in the healing art. It -did nothing of the sort. It gave a <i>presumption</i> (but by no means a -true one) that its holder knew something of the ancient Roman and Greek -languages: not any presumption that, in the case of Medicine, there was -any knowledge of the articles of Medicine, nor of their proper use; -or of the human body to which they were to be administered. Nor any, -that in the Law, there was any knowledge of the Statutes, laws and -customs of the Realm, nor even of its Common annals! Medicine and Law -suffered from this <i>Sham</i>; because men naturally used what little they -did know; and, as to the Roman tongue, <i>some</i>, and the Greek, <i>less</i>, -were in their heads; and the whole practice of Medicine and Law was in -their ignorant hands; what could follow, but to muddle <i>these</i> with the -useless obscurity and jargon of the unknown forms!</p> - -<p>The Priests had also thrown around the Superstition<span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span> the same jargon, -and kept up the requisition for a <i>degree</i>—as if any true morality -and worship were necessarily connected with a <i>literature</i>, denounced -by themselves as impure and <i>pagan</i>! Notwithstanding these ignorant -and selfish abuses, it was impossible to make the acquisition of -even such narrow learning wholly useless. It was narrow, and even -hurtful, by being perverted to selfish ends, and preventing honest and -independent research. Still, it did work upon some minds to better -use; and it gradually evolved a better learning, when the Ancient -Literature really worked in free and broader channels. The High-Castes -are less indifferent to literary attainments; and learning, in a -more comprehensive sense, is becoming more esteemed. It is no longer -limited to verbal knowledge; to ancient, dead forms—though these -are still so paramount that, if a man were to be the wisest and most -learned of mankind, and was deficient in these, he could not receive a -<i>Degree</i>—he would be unlearned!</p> - -<p>Useful, true and honest knowledge, outside the great Halls of Learning, -is making some advance; though <i>in them</i>, the old, pedantic, and -superstitious notions yet prevail. The new <i>Literati</i>, founders of -a larger and truer teaching, endeavour with difficulty to get some -respect and honour to attach to the <i>degrees</i> which they timidly -register. The High-Caste, in general, disregard this better knowledge, -and adhere to the old Superstitions and traditions—regarding that -man only as learned who has the ancient badge; though, to any useful -purpose, a fool.</p> - -<p>The High-Caste also stupidly support the old pre<span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span>paratory schools; and -will not, if they can help it, suffer any of the Lower-Caste to enter -them.</p> - -<p>In these, the barbarous customs continue; if one goes into them, he is -at once carried backwards into the <i>dark ages</i> (as even the Barbarians -call them); ages, when the Priests had all the Learning—wretched as -it was—and when the <i>Superstition</i> coloured and directed everything. -Here, the dead tongues are the chief studies, with something of -the ancient <i>puzzles</i> as to Lines and Points—for the most part -useless—with a style of administration fitted to the savage brutality -of those times. The only part of the training cared for by the youths, -is that which developes the forces of the body. The disgusting <i>Ring -Fight</i>, referred to elsewhere, is a common pastime; and the lad is a -milksop [kou-ad] who really avoids the rude crowd, and wishes to study. -To be respected he must fight his way, and be feared. If, by chance, -some lad of the Lower-Caste be entered, by the foolish wish of the -father to bring the son into the <i>polished</i> circle of the High-Caste, -he will be <i>polished off</i> (as these young Barbarians say), in a manner -never dreamed of. The poor lad will be beaten, humiliated, and driven -from the School; unless, indeed, he be strong enough to bully and beat -his tormentors!</p> - -<p>Very comically, in one part of these brutal fights, when one has got -his antagonist completely in his power, and can bruise him as he -pleases, the position is called <i>being in Chancery</i>! One of the fittest -illustrations possible, of the universality of the judgment which -places that Court among things the most repulsive!</p> - -<p><span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span></p> - -<p>The younger in these schools are the <i>Slaves</i>, for the time being, to -the older and stronger; in fact, the whole effect of the training is -really to make these youths selfish, quick of quarrel, hardy of body, -and barbarous; to prepare them for the lives of predatory exploit, -upon which fortune and all the best honours depend—learning being -subordinate, and disregarded, unless it further the main purpose.</p> - -<p>Force is still the god of these Barbarians, and <i>Jah</i> is worshipped -because he, in this, fits them. The intellect is improved only that -Force may be developed and disciplined to its most effective use.</p> - -<p>One sees this everywhere. To invent the most destructive engines of -war for the wholesale slaughter of the human species, to add to the -swiftness of movement, to the durability and weight of action, to the -means of assault and of defence, to bend the mind to uses based upon -the idea that the normal condition of man is that of <i>a tiger with -man's intellect</i>, to make the beast something inexpressibly dreadful!</p> - -<p>The greater portion of the people remain sunk in the grossest -ignorance—scarcely knowing (the most of them) much even of the -Superstition, other than crude notions of Hell and the Devil. In -this, probably, they are not much to be pitied; though in losing the -precepts of Christ, and seeing around them the conduct of Christ-god -worshippers, they are to be commiserated. They look with the contempt -of ignorance upon foreigners, and call the people of distant seas -<i>Heathen</i>, only fit for the Hell! As I have said, in another place, -some attempts are being made to give this degraded popu<span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span>lace, at -least, the rudiments of learning. The task is hard, and made nearly -impracticable by the stolid indifference of the Low-Castes, and their -positive hostility to anything which interferes with their habits. -They are very English, not different from their betters, and resent -any sort of change as an interference with their individual freedom -of action. To make these degraded beings <i>slaves</i>, you must not seize -the individual—you must act upon them as a class—and they resent the -attempt to teach them. Compulsion will be resorted to. The English -Barbarians have a proverb [li-tze], "One may lead a horse to the water, -but who can make him drink?" These people may be forced to the springs -of learning, but who shall make them drink—unless <i>beer</i>? (This is the -common drink, very muddling; used to an astonishing quantity.)</p> - -<p>The women are not admitted to the Halls of Learning, though they are -to be seen everywhere. Men do not wish them to be educated in those -things admired by men—it would, as they think, make brutes of them. -In this they are right; yet there is no consistency of idea in the -general treatment of the sex, as will easily be gathered from these -<i>observations</i>.</p> - -<p>A learned woman—that is, one who has acquired the sort of education -recognised by the <i>Literati</i>—is disliked by her own sex as well as by -the men. The men will not marry her, unless she can buy a husband. This -she may be able to do if she have money in abundance.</p> - -<p>The things which may make them attractive and entertaining to the -men, and be likely to secure a desirable husband, are the only things -cared for. Some<span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span> music, some drawing, a little acquaintance with the -language of the chief tribe on the main parts, reading and writing, are -the intellectual studies. But the engrossing pursuits are those which -are supposed to add to female attractiveness. To <span class="smcap">DRESS</span>, so as -to enhance the delight of form; to cover, and yet to show with added -suggestion; to move with grace; to carry the head; to use with tender, -or arch, or modest, or haughty expression, the eyes; to turn the feet -and arrange the limbs; to make the shoulders beautiful, and the neck -and bust charming; to torture the hair and ornament the whole body; -the ear-tips, the fingers, the eyebrows and lashes—to do these, and -innumerable other things by which the sex shall be made <i>irresistible</i> -[Kou-ket], these are the real cares. <i>Dancing</i> [ma-d-wo] is among the -most admired of all accomplishments, and the game of <i>Waltzing</i> its -most perfect development. In this art of dancing both sexes take part, -and I may merely say to our Flowery Land, that we have nothing like it, -and what little we have in any degree to represent it is confined to -<i>licensed</i> girls, without, even with them, permitting men to take part! -In this dancing the utmost female art (<i>blandishment</i>) is permitted, -and it is the one by which, and in the intricacies of which the male is -most surely expected to be ensnared!</p> - -<p>Women are, also, particularly among the High-Caste, taught in riding on -horses, in driving them attached to carriages; in running and walking; -and even in swimming. Also in rowing in boats, in the use of bows and -arrows, and many other things, which are very strange to us. But the -sex like passionately the outdoor sports<span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span> of men; and, in truth, show -the barbarous instinct quite as clearly as do the males. They are -attached to dogs, cats, and other creatures, which they fondle and -<i>dandle</i> in the most disgusting manner.</p> - -<p>The women of the Low-Castes, to the best of their ability, follow -the example of their superiors; and make such copy as they can. They -imitate the dress, the gait, the <i>airs and graces</i> of the High-Caste, -often with a ludicrous effect! When they dance, they may not dance with -the elegant <i>abandon</i> [lan-gu-tze] of the lazy and rich, but they can -contrive to be quite as <i>effective</i>! The male of the Low-Caste feels -but cannot escape the snare!</p> - -<p><i>Accomplishments</i>, directed to the one object of finding a desirable -man, who will take them at the least cost off the hands of their -relatives, are the things which occupy the time of women; the lower -orders, in so far as possible, giving to the poor imitations that time -which ought to go to useful objects. A poor and obscure girl prefers to -be <i>something like</i> a lady (that is, a bad copy in dress and bearing), -than to be really instructed in letters: because she sees herself more -admired by the male, and more likely to dispose of herself to a husband.</p> - -<p>The great pursuit among High-Caste families is man—a man who may -be bought, and whom it is desirable to buy, to be a husband for a -daughter, or relative. All domestic art and diplomacy are bent to -this end; and, as men do not like learned women, whom they nick-name -<i>strong-minded</i>, women do not wish to be learned. If from exceptional -circumstances a young woman be well educated, and wish to marry, she -carefully conceals<span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span> her knowledge, and displays her accomplishments, -and all "the power of her charms" (as the English poets have it). An -educated female had better appear to be an <i>accomplished</i> fool, than a -wise and learned woman—if she wish to buy a husband. For she must have -a large sum, indeed, if she be known to be learned!—a <i>Blue-stocking</i> -[Zu-re-to].</p> - -<p>There are some women who have acquired knowledge, and look with disdain -upon the <i>arts</i>, <i>airs</i>, and <i>graces</i> of their "weak Sisters." They -appear in public Halls of debate (as talking-places are called); and, -mixing with men, assume an equality of mental force and culture. They -interest themselves like men, in all matters of general concern. They -take in hand, or endeavour to take in hand, <i>the care of Women</i>; and -demand an enlarged sphere for her action, and a reformed and proper -recognition of her <i>rights</i>. Hence, these women are called, besides -strong-minded, <i>Women's rights</i> women. They are nearly always old, -ugly, and wholly and hopelessly incapacitated from longer pursuing men; -even, in their inordinate vanity, <i>that</i> pursuit is abandoned.</p> - -<p>There are some trifling exceptions—of women who like to astonish, -and of others who, in <i>talking</i>, find a means of living—to whom all -personal comeliness is not yet a tradition. But for these, the <i>Women's -rights</i> movement would dwindle away; these sometimes commanding an -influence either of money or family, draw into their circle a few -men—remarkable, in general, for eccentricity of some kind, or led very -often completely by a woman of the order.</p> - -<p>The whole thing is inexplicable to our social usages;<span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span> but is not an -excrescence—only a natural outgrowth upon a diseased system. The -position of women in the Barbarian Society is a feature very striking -and very anomalous, and may receive attention in another place.</p> - -<p>On the whole, one may see that education in its true and exalted sense -is scarcely comprehended among the Barbarians. The moral function -and the mind subordinate to that, and the body—its passions, its -greed, its brutality, wholly subordinate to the morally trained -mind—education, grounded upon this <i>central idea</i>, has but feeble -recognition.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span></p> - - - - -<p class="ph2"><a name="CHAPTER_V" id="CHAPTER_V">CHAPTER V.</a></p> - -<p class="center">OF THE LITERATURE OF THE ENGLISH.</p> - - -<p><span class="smcap">There</span> are innumerable books; and the conceit of these Barbarians -attaches to them as to everything in their <i>Enlightened World</i> -(Litz-i-ten). Nothing outside of the Christ-god worshippers is allowed -to be enlightened—all else is darkness. This is true as to their -opinion, strange as it looks; and all the Literature in every part of -it shows this. The attainments and the experience of all to whom this -worship is unknown, receive no other than a curious attention from a -few of the literati. But we know that this conceit is absurd; ignorant -and superstitious Barbarians really think that, without the adoption -of their <i>Jah-Christ-Jew</i> superstition, with all the <i>Canons</i>, no true -morality, no real civilisation, exists, nor can exist!</p> - -<p>This I must premise; because we may dismiss at once the larger -portion of the Barbarian Literature, inasmuch as it relates to the -great Superstition. It is everywhere, striking into and permeating -everything, to be sure; but I refer to works avowedly devoted to it. It -makes the Books largely unreadable to one having no sympathy with the -author; and it requires patience and a long use to get over the disgust -caused by the offensive pretensions and ignorant references.</p> - -<p><span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span></p> - -<p>The Poetry of a people is generally placed <i>first</i> among the Barbarian -<i>Literati</i>; and of this form the Western tribes are very fond. The -English boast that in this they excel all others; though, for that -matter, the same boast is made in everything.</p> - -<p>The larger part of the Poetry may be called <i>trash</i> (ru-b-isti). -Iterations and reiterations of the same conceits, the same shallow -sentiments, the same metaphors, mostly of an amatory and indelicate -sort. Poems, often tedious, verbose, strangely mixed with matters -of the Superstition and of the ancient (Roman) myths; laudatory -performances, <i>beslobbering</i> (spr-au-fo) great men with empty -compliments, or giving lying exaltation to the fancied virtues of the -eminently bad; dull and long-winded reflections from minds too obscure -to reflect anything, unless with an added obscurity; an enormous -<i>Waste</i> (Ban-s-he) which the English themselves never traverse.</p> - -<p>Poetry with the Barbarians is far more esteemed than with us, although -in our annals are found evidences of its immemorial existence. As with -us, it takes many forms, and is reduced to an art. The two greatest -names are Milton and Shakespeare. The first of these is esteemed as -the most sublime of all poets, ancient or modern—but it is needful to -fix the quality, the essence of the sublime! Of the gloomy grandeur of -the man, and of his power of suggesting the vast and the intangible, -there can be no doubt. Nor is he wanting in a mournful sweetness—the -plaint of a beneficent being who feels an eternal despair! Nor can it -be otherwise, for the grand imagination of Milton is<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span> wholly occupied -with the devils of the Barbarian Superstition! With its terrible -images—with the Hell in which they and lost men for ever burn in -eternal fires, and yet are never consumed! He introduces the reader -(in his great Poem) to Paradise [Kar-din], where man once lived in -perfect wisdom and happiness—and here the Poet is full of that sad, -that tender, that inexpressible, sweet despair! From this Paradise (as -said elsewhere) man was enticed by Satan, who had been set free from -Hell for the very purpose; and then follow all the surprising pictures, -vast, terrible, indescribable—only possible to a mind fully possessed -by all the <i>horrors</i> of the Jew Jah-god Idolatry.</p> - -<p>Shakespeare, with a healthier mind, one not distorted by the -Superstition, and with a human, natural vigour and feeling, writes in -a manner to interest man. On the whole, the English Barbarians place -him far above all others of any time or place—call him the Divine -Shakespeare! This is very easy with a people who know nothing of the -poetry of the great East, nor of that of our Flowery Kingdom—in truth, -have but a slight acquaintance with the writers of the other Barbarians!</p> - -<p>Disregarding this foolish conceit, we may admit that this man shows -a broad and comprehensive intellect—he is one who knows something -of himself, and that self is a manly self. And he simply exhibits -<i>himself</i> in those creations of his fancy, wherein a great variety -of men and women show the passions, follies, and changing interests -of life. He has the power of vividly seeing and of clearly showing -what in his mind he sees,<span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span> and in language often low and uncouth, but -frequently in fine and lofty tones. His certain knowledge of himself -gives pithy form to his wit; and his expressions are the direct -utterances of one who sees, not of one who does not nor cannot see. -His, on the whole, was a very large and true manhood, which, in spite -of unfavourable influences and some tarnish, manifested itself, and -occasionally in grand and beautiful forms. In very garbage there are -sparkling gems. He often offends decency, but is less indecent than -his time—and when he is simply himself, the natural morality of a -large man becomes conspicuous. Some of his minor things, based on the -affectations of his period, and formed on bad models, which he weakly -copies, are not without marks of his rich fancy, yet are so indecent -that in our Flowery Land they would be suppressed. None the less, you -will find these objectionable verses in the hands of the youth of both -sexes.</p> - -<p>This degradation of the moral sense is very common. It finds -form in the versification of those poets whom the English style -<i>Amatory</i>—chiefly with them, but more repulsively with the -play-writers. Examples of this indelicacy and coarseness are lying -about anywhere. It seems to us very strange: for to what good? No -doubt, poetry very properly deals with human emotions and interests; -but why should the poet dare to print what he would not dare to utter, -unless among the shameless!</p> - -<p>Some of these trivialities are not wanting in sweetness and -tenderness—and some have a very refined feeling. The great blemish is -<i>falseness</i>.</p> - -<p><span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span></p> - -<p>The Western Barbarians addict themselves always to a false and affected -mode whenever they address themselves to the female: and the style is -absurd. It is borrowed from the obsolete manners of ages ago, when it -was the fashion [phan-ti-te] to pretend the most exalted reverence -for the sex. They were addressed as goddesses, and there was a whole -armoury of weapons of Love, from which these fantastic poets armed -their divinities, and pretended to be pierced through and through, -wounded, bleeding, at their feet! Dying, transfixed, and rolling their -languishing eyes in death, imploring the goddesses to save them, even -if by one glance of their bright eyes! The amount of this nonsense is -perfectly astonishing!</p> - -<p>I give a fair specimen here from a much admired writer of this class:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"Sweet Phillis, idol of my heart,</span><br /> -<span style="margin-left: 0.5em;">Oh, turn to me those tender eyes!</span><br /> -<span style="margin-left: 0.5em;">Transfix my breast with Cupid's dart,</span><br /> -<span style="margin-left: 0.5em;">But listen to my dying sighs!</span><br /> -<br /> -<span style="margin-left: 0.5em;">"I cling, imploring, to your knees;</span><br /> -<span style="margin-left: 0.5em;">Oh, cruel goddess, turn to me!</span><br /> -<span style="margin-left: 0.5em;">One kiss the burning pain will ease—</span><br /> -<span style="margin-left: 0.5em;">Thy lips give Immortality!"</span><br /> -</p> - -<p>The Elegiac [mo-un-fu] is, perhaps, the most cultured among the refined -poets. The most distinguished of the English living writers of verse -is very elegant in this form. He cannot emancipate himself from the -habits of his people—for the wretched he can find no solace but in the -Superstitions of the Christ-god worship. He demands a <i>Sacrifice</i> quite -inhuman, when he<span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span> suggests the only remedy for human grief. Possibly, -he finds in this, a meaning of a different kind from what the language -(used in the Superstition) itself implies. He may see a meaning common -to all sorrowful and thoughtful men—<i>Self-Sacrifice</i>, demanded by the -highest perception of justice, and, therefore, inevitable. In this -department some of the minor poets sing very sweetly, tenderly—with -a nice refinement. Generally, however, there is a sort of despair -wailing in an under-tone of pathos. It would seem to arise from the -gloomy spirit of the Barbarian nature, intensified by the terrible -Superstition.</p> - -<p>The comic poets are coarse, trivial, and not much esteemed. There -is humour, but it is of the barbarous and unclean. It is frequently -strangely fantastic, and delights in laughing at the terrific in the -"<i>Sacred Writings</i>," or at the Priests, in a covert manner; often in -<i>travesties</i> of the prayers, <i>rites</i>, and other <i>holy</i> things, which no -one would dare openly to ridicule. Poetry is not much read, unless by -young girls and lads, who, in the season of the sentiments, find food -to feed their desires, or to print their tender epistles and speeches, -in the Sentimental Authors.</p> - -<p>Very rarely is there anything striking or true; and the mass of Verses, -after receiving the <i>paid-for</i> attention of the daily writers, sleep a -sleep of oblivion.</p> - -<p>The Prose writings are innumerable—largely, however, mere <i>re-hashes</i> -[mi-pi-stu] of existing works. It is a trade to make these new forms of -old books—cutting down, working over, and revising. History, accounts -of bloody fights, forays, commotions, massacres, and<span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span> burnings, now by -one Christ-god tribe and now by another; Biography, Travels, Lives of -<i>Great men</i> (never heard of out of some Barbarian tribe); these are -many, and read by the <i>Literati</i>. A few books, rarely read, devoted -to <i>Science</i> and to <i>Art</i>, are printed, commonly to the ruin of the -printers.</p> - -<p>Of romances and novels there are no ends. With these and the newspapers -the English Barbarians almost entirely occupy themselves, when they do -read. The novels pretend to portray <i>life</i>, in its usual vicissitudes -and with a natural show of the feelings. But the feeling depicted -is that of Love, and the Life, the life of a Lover. In this curious -creature, unknown in our Central Kingdom, the English young people of -both sexes delight. I cannot describe him; he has no existence outside -of a diseased brain. The great Shakespeare describes him, "Sighing like -a furnace, with a woful ballad made to his mistress' eyebrow!" which -will do as well as a more extended notice.</p> - -<p>There are <i>Metaphysical</i> works. We have no term to represent it. It is -a book which dimly suggests <i>phantoms</i>—things unseen, and not to be -seen—mere words without bodies. Usually, making the matters of the -common Worship still more inscrutable.</p> - -<p>Close to these, and blended often in a confused mixture with them—a -compound defying all reasonable analysis—come the Philosophical. This -term is a grand one with the Barbarians, and embraces all knowledge. -The Philosophical writers pretend to the most exalted insight and -outsight—they measure the whole infinite and finite, mind, matter, -and the very nature of moral<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span> and divine things. The Philosopher loves -Wisdom, and Wisdom loves and teaches him!</p> - -<p>Each philosopher, however, knowing everything, knows some things better -than others; and usually exhibits to the world that <i>eccentricity</i> -by which he is known. He parades this on all public occasions of the -<i>Literati</i>; and feels happy and serene mounted on his <i>Hobby-horse</i> -(again we have nothing to fit this word)—he appropriates the name of -the ridden Hobby. Thus, some time since, one of these discovered and -taught that man was an Ape—an Ape of high form. This discovery was -not very well received; however, he was afterwards honoured by a title -derived from his ancestor, and styled the <i>Simian</i> philosopher. In the -old Roman, <i>Simia</i> means Ape. He is vulgarly and better known, however, -as the Hobby-horse philosopher, from his own name, <i>Hobbs</i>!</p> - -<p>Just now, this speculation has revived again, with but slight change. -One Darwin dreams of immortality from the usefulness of <i>his</i> theory. -In this, man no doubt is found in the <i>Simia</i>, but he <i>passes through</i> -that type; it is well enough to find there the immediate origin, but -the true <i>germ</i> lies further back among the <i>tadpoles</i>!</p> - -<p>I do not know what tadpoles are, and did not think it worth while to -inquire.</p> - -<p>This philosophy, called Darwinian, is greatly admired for its -profundity—especially by the select circle of Mutual Admiring -Thinkers—but is strongly denounced by the Bonzes, and by the Halls of -Learning and Literati of the Superstition. It makes man no immortal -being at all, these say; and dethrones all the gods.</p> - -<p><span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span></p> - -<p>In our Flowery Land we may smile at these speculations and -<i>eccentricities</i>—for such and similar vagaries are as old as -Literature; and the special notion of Darwin, as to the <i>Origin of -Species</i>, has not even the attraction of novelty. The <i>speculation of -evolution</i>, by which all visible forms are developed from a form less -perfect below it, and this from another below that, and so on, down to -the beginning, is a clumsy mode of stating that original forms were -few, and contained wrapped up in them, many—and that possibly there -may have been primarily only <i>one</i>, containing all! The Sovereign Lord -Himself! In truth, it is the immemorial <i>out of nothing</i> idea; for when -a creator of worlds, in the shape of man, has got to a single form -containing all, he has yet to account for that <i>Single Form</i>.</p> - -<p>The few, most advanced of the Barbarian Philosophers, cut adrift -entirely from the <i>Superstition</i>. They copy largely from the Greeks, -Romans, and ancient peoples, who said, on such subjects, over and over -again what these modern imitators say—and said it better. In <i>Physics</i> -these moderns think themselves wiser. They may be, in the use of some -things, but are not in the nature. Our Sect called <i>Taos-se</i> resemble -these speculative writers in many things: the English may not directly -teach the <i>Metempsychosis</i>; but in effect it is the same. Evolution may -hold to an original germ which is fixed and indestructible; yet what -matters if to the observer this germ takes on every possible shape! The -Metempsychosis does not contradict the notion of an original germ—it -is entirely consistent with it. This speculative inquiry into the -nature of things is as old<span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span> as man, who, even before he knows how to -formulate his thoughts, has the deep shadows of them. The Old Greeks -introduced <i>the Literature</i> of these fancies to the Western Barbarians, -though themselves were no more than bright and beautiful dreamers -of old dreams. The human intellect will always, as it has always, -search into the unsearchable, applying to it whatever of sharpness, -of imagination, of culture, it may have. There will be the inquiry, -but never the answer. The mind itself finds its advantage; nor could -the Sovereign Lord have designed otherwise, else the intellect would -not persist in a vain task. Nevertheless, wise men rest satisfied with -the <i>intuitions</i> of the moral and intellectual nature. The origin and -essence of the Sovereign Lord and of the visible world cannot be known. -The source, the purpose, the end, and the nature of Things are beyond -the scope of man. He may ask, and he may find delight in the asking; -for new ranges and glimpses of the infinite may flash upon him. But -when he thinks he <i>knows</i>—that he has <i>discovered</i>—he is a fool!</p> - -<p>Another department of what is called <i>Philosophy</i> deals with the -mind, as the part just referred to more particularly affects to deal -with matter. And writers upon the mind, when they speak of the moral -function, call <i>that</i> by another name. Thus we have the <i>Intellectual</i> -and <i>Moral</i> philosophers, with their many books. Very commonly this -division is not sustained, and moral and merely mental evolutions -run together. Indeed, there are those who deride this division, and -assert that the moral has no real existence; that the mind itself is -but matter <i>instinct</i> of life, and has no<span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span> existence independent of -material organisms. They say that man is an animal endowed with <i>Life</i>, -and that this occult and hidden force is indivisible. That divisions -of the faculties may be convenient to give exactness to mental -movements, but are otherwise fanciful. They deny a "Moral faculty," -asserting that it is only a peculiar refinement of the life-<i>instinct</i>; -that the wish to do honestly is no more than this, and, educated -to enlarged views, expands into all that man conceives of Justice. -That you may just as easily train one to do dishonestly; and then an -honest act gives pain. This proves the very proposition denied—the -faculty may be misinformed—the pain demonstrates the existence of -the faculty. An animal has the Life-Instinct or mind, if you will; -but who imagines that the animal is ever pained by any remorse! To -this, these philosophers reply that the pain does not really exist -only as the remains of a <i>secondary instinct</i>, remembering consciously -or unconsciously the penalty awaiting <i>disobedience</i>. The animal, -they say, may be so trained that it will feel this pain or shame; and -man, for ages disciplined, transmits to his offspring this <i>secondary -instinct</i> of inherited fear; and, <i>here</i>, is the so-called moral -faculty.</p> - -<p>I may be pardoned in this tedious attempt to give the Flowery Kingdom -some insight into the thoughts of the Barbarians on abstract matters, -not for their novelty, but as a further illustration of that which is -so well understood by our <i>Literati</i>—to say, the ceaseless activity -of the human mind and its tireless inquiry into the things of the -mighty world. A beneficent fact or it would not be. Perverted by -vain thinkers, who<span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span> do not think, because egotist; yet in humble -men, conscious of ignorance, a solace. These reverence the Sovereign -Lord, never comprehending other than His infinite Wisdom (and this by -delightful flashes), nor His works, nor His methods, nor the use of -Man, nor of any the smallest thing, nor the origin, nor the design! -Enough that He is, and that by some inscrutable, though certain sense, -man, with a grateful joy bounds towards Him, claims to be His, and -feels Immortal!</p> - -<p>The Barbarian <i>Literati</i> have often rested upon the Greeks as final in -Metaphysics. Plato, whom they call Divine, was very generally followed -in his notion respecting the eternal and independent existence of -spirit and matter. But the newer men insist upon one substance only, -and remove the Sovereign Lord so far back into the deeps of an Unknown, -that he vanishes, or becomes an unintelligent and unconscious Cause. -Here again reproducing the <i>Fate</i> of remote antiquity.</p> - -<p>One school of Philosophers indulges in a curious form of materializing -the mind. Pretending to fix all the mental and moral processes in the -very substance of the brain, they declare that by a careful examination -of the head, the exact qualities of the individual may be discovered! -Some of these pretend to be teachers and <i>Indicators</i>—for fees, giving -a precise chart to any one who wishes of the forces of the brain, so -that he may order his affairs accordingly.</p> - -<p>They profess to tell parents in what art or business a child should be -placed, and in what manner certain good qualities may be made to grow -and bad ones to shrink! They say that over each thinking part of the<span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span> -brain rises a corresponding <i>bump</i> [Ko-be], that these <i>bumps</i> contain: -some thoughts of music, some of hate, some of love, some of numbers, -some of place, and so on. They make charts showing these bumps and the -thoughts which lie beneath them! These they sell, marking the bumps -(after examination) to show the person what he is. If, for instance, -his <i>acquisitiveness</i> (thoughts to take things) is a very large bump, -he must develop a counteracting bump or he will assuredly become a -thief! It is not quite clear how this development is to be brought -about. Some carry this absurdity so far as to say that a man with bad -bumps is not responsible—he ought rather to be regarded as an object -to be cared for by the State. Before the bumps of the child be formed -and hardened, <i>any</i> form may be given to them, by applying a gentle and -continuous pressure. Government, therefore, ought to have all children -examined in youth, and apply to the heads the proper moulds! In this -way a perfectly moral society would be assured!</p> - -<p>I refer to this nonsense as the only novel speculation among the -Western Barbarians. And any one can readily discover in this, old -notions moulded into a defined and material shape, to give charlatans -[Qu-ak-st] an opportunity to plunder.</p> - -<p>There are many books of the <i>Moral Philosophers</i>, who make a <i>Science</i> -of certain movements of mind, and call it <i>Ethical</i>. But these books -are to our habits useless or absurd—sometimes positively hurtful. -The idolatries and superstitions colour and distort—distinctions -are confounded, and a rational morality wanting.<span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span> A merely Jewish -ordinance from the <i>Sacred Writings</i> is made as important as a plain -moral precept. The human conscience is overloaded with arbitrary and -unreasonable matters taken from the <i>Superstition</i>, and, bewildered, -despairs of well-doing. To offend in some priestly <i>dogma</i>, is more -terrible than to break an established law of honesty. Disobedience in -the false demoralises the conscience as much as disobedience in the -true, when both are received as true.</p> - -<p>In fact most of the <i>moral</i> books are merely books written to uphold -the great Superstition, and the morality is debased by its injurious -connection. By what strange perversion could the cultivated mind ever -be brought to announce a principle like this, to say; "Belief alone -saves man from eternal Hell; morality without it is only a snare of the -Devil." <i>Belief</i> means an undoubting acceptance of all the pretensions -of the <i>Superstition</i> (as explained elsewhere). What must be the effect -of teaching so false and presumptuous an enormity? The Sovereign -Lord will not deign to look with pity. He is a consuming fire! Heart -and hands pure—a life of disinterestedness—worship warm, grateful. -Nothing worse. First, <span class="smcap">Believe</span>—in the most monstrous thing -which the diseased human imagination ever created—the Jew-Jah theology -and worship!</p> - -<p>When a system of morals is based upon such a pretension, it can only be -hurtful; unless, as is largely the fact, the healthy human <i>instinct</i> -unconsciously rejects the error. Still, great harm is done—must -be done. And how much of prevailing licentiousness and barbarism -may be placed to account of this false system can<span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span>not be defined. -It is the immediate father of <i>Atheism</i>. Men reject the tremendous -assumptions and believe nothing. But tender consciences, those in -whom the divine faculty is large and clear, in general, directed by -a true consciousness, simply disregard the horribly false things and -attach themselves to the true. In this, vindicating the nobility -of nature, which rises to its true recognition of the Sovereign -Lord, <i>in spite</i> of surrounding errors. But, others, not so strong, -delicate in conscience and feeble in mind, become the victims of this -dreadful system. Thus it is also the father of <i>Idolatry</i>. For these -victims, fearful of eternal destruction, place themselves entirely in -the hands of the Bonzes, and adore all the gods and observe all the -<i>rites</i>. They cannot be sure, of themselves, that they do properly -<i>Believe</i>; a thing of a very mysterious nature, concerning which (as -I have remarked) the contention is ceaseless. Nor can these victims -of the Superstition, ardent <i>devotees</i> though they be, always obtain -satisfactory <i>evidence</i> that their <i>Salvation</i> is sure. Then follow -the self-imposed penances, and the sacrifices imposed by the Bonzes. -They are <i>victimised</i> by the Bonzes in an endless variety of ways. Some -build Temples; some go about begging, in mean garbs, to get money for -the <i>poor</i> Bonzes; and the like; much as we see among our superstitious -devotees. Superstition merely reproduces its natural effects, varied -according to the circumstances. Still there remain those poor creatures -to whom no escape is possible. They struggle in vain with the dark -doubts which envelop them. They believe in all the horrors of their -worship: that but a few are saved<span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span> from hell; that goodness, charity, -self-sacrifice, gifts to the Temples, to the poor, even to the -Bonzes—<i>nothing avails</i>. Unless they have <i>believed</i> and been duly -accepted and enrolled among the <i>Elect-few</i>, they are merely children -of the Devil, awaiting death, when they become his associate in <i>Fires -of the tormented</i>, for ever and ever! These poor wretches feel already -all the <i>horrors</i> of the damned. They find no solace in a moral life; -no peace in a grateful heart, turned to a benign, Heavenly Father. To -yield to the natural emotions, to indulge in this peace, is vanity—is -to be ensnared in the wiles of the enemy of Souls!</p> - -<p>They catch sometimes feebly at a <i>hope</i> of Salvation, then fall -again into a dreadful despair. At last the feeble mind gives way. -They feel themselves already lost; they fancy they have committed -the Sin which Jah himself will never pardon—(to use the words of -the <i>Sacred Writings</i>)—the <i>sin against the Holy Ghost</i>, for ever -unpardonable—they writhe, they cry, they beat their breasts, they fall -down in unspeakable agony—"the pains of Hell have got hold of them!" -This is again from the <i>Sacred books</i>. The scene closes in death, or -worse, in a <i>mad-house</i>; where in chains or under vigilant keepers (to -prevent self-destruction or the destruction of others), these wretches -vanish from human hope and sympathy! The frightful Superstition in -these victims has been a <i>reality</i>! And no human mind can bear that and -live!</p> - -<p>I will close these remarks upon the <i>Literature</i> of the English -Barbarians, by giving some examples of the different poetic -compositions.</p> - -<p><span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span></p> - -<p>From an Amatory poet, who refers to the conjugal endearments of the -Roman Jupiter and his goddess—Queen Juno, on Mount Ida, where, -according to the old traditions of the Greeks, these gods often -resorted:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"When Juno makes the bed for Jove,</span><br /> -<span style="margin-left: 0.5em;">And waits the god with blushing grace—</span><br /> -<span style="margin-left: 0.5em;">Soft music charms the air above,</span><br /> -<span style="margin-left: 0.5em;">And breathing fragrance fills the place.</span><br /> -<span style="margin-left: 0.5em;">Mortals expect the deep repose;</span><br /> -<span style="margin-left: 0.5em;">Ocean is calm, the Winds are still,</span><br /> -<span style="margin-left: 0.5em;">The heavenly rapture overflows,</span><br /> -<span style="margin-left: 0.5em;">And Nature feels th' ecstatic thrill."</span><br /> -</p> - -<p>I think our poorest poets could have improved upon "makes the bed." In -cold England, however, bed-making is important. And for a wife of the -Upper Castes to make the bed for her Lord, with her own hands, is to -show a great love and devotion. It is laughable to think of the goddess -so domestically employed, though the top of Mount Ida must be cold -enough!</p> - -<p>The poetry of the Idolatry has much of an amatory sort, very curiously -mixed with its terrors. I give a rather refined specimen, quite free of -the diabolic:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"What grief, what darkness fills my breast,</span><br /> -<span style="margin-left: 0.5em;">That coldly I have strayed from thee!</span><br /> -<span style="margin-left: 0.5em;">Thou art my Love, my Life, my Rest;</span><br /> -<span style="margin-left: 0.5em;">All other love doth fade and die.</span><br /> -<span style="margin-left: 0.5em;">Oh, never may the joys of sense,</span><br /> -<span style="margin-left: 0.5em;">Entice my ardent soul again!</span><br /> -<span style="margin-left: 0.5em;">Thou art my only sweet Defence—</span><br /> -<span style="margin-left: 0.5em;">To love thee not is endless pain!"</span><br /> -</p> - -<p><span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span></p> - -<p>From an unknown writer I extract the following, who refers to a great -Sailor of the Western Barbarians. This man, repressing the revolts of -his crew, with undaunted mind, day after day, and night after night, -for weeks and weeks, still kept on, steering <i>westerly</i> across the -infinite, big seas. Possessed with one great and fixed idea—that <i>Land -lie beyond</i>. At length, when all hope had nearly died, far away like -a cloud, the great <i>New World</i> was discovered! We know of this in our -Annals, in the dynasty <i>Ming</i>.</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"To be—this marks the nobler man—this Force,</span><br /> -<span style="margin-left: 0.5em;">This <i>visioned</i> soul, which sees the shadow cast</span><br /> -<span style="margin-left: 0.5em;">Of a great Object in its every course,</span><br /> -<span style="margin-left: 0.5em;">Urging it onward—common men will rest</span><br /> -<span style="margin-left: 0.5em;">With common things; such spirits are possessed</span><br /> -<span style="margin-left: 0.5em;">By greater somethings, which will not be hushed</span><br /> -<span style="margin-left: 0.5em;">With 'lullabys'—which are within the breast</span><br /> -<span style="margin-left: 0.5em;"><i>Like inspirations</i>—sleepless as the rush</span><br /> -<span style="margin-left: 0.5em;">Of world-surrounding waves, and which no earth can crush!"</span><br /> -</p> - -<p>This is a writer who takes the <i>Sea</i> as the scene of his poem. The -style is affected; but much liked.</p> - -<p>I add below an example of <i>Blank Verse</i>, a form greatly in use:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"The Morn, exultant, on the mountain tops,</span><br /> -<span style="margin-left: 0.5em;">Leads in the Day—and over all the World</span><br /> -<span style="margin-left: 0.5em;">Delightful Joy spreads forth his glorious wings!"</span><br /> -</p> - -<p>This appears to be a parody of Shakespeare, who says beautifully:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"Oh, see where jocund Day stands tip-toe,</span><br /> -<span style="margin-left: 0.5em;">On the distant, misty mountain tops!"</span><br /> -</p> - -<p><span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span></p> - -<p>Very much of the poetry is obscured, and spoilt by the influence of -the Superstition; and very much by artificiality and affectations. -And everywhere there are poor or indifferent imitators of the ancient -Greeks and Romans; upon whom the <i>Literati</i> mould their poetic conceits.</p> - -<p>Of the Comic and common it is well to read little. Coarseness and -indecency seem inseparable from all vulgar humour.</p> - -<p>The Descriptive, tinged with the melancholy of the Superstition and -Barbaric gloom, is often fine and smooth—sometimes tender and elegant.</p> - -<p>I give an extract from an author of no repute, but agreeable; and the -more so to me, because inoffensive. It is not defiled by the Idolatry -of the Barbarians:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"<i>Spring-time</i> of life, with open-eyed delight,</span><br /> -<span style="margin-left: 0.5em;">Wondering at beautiful earth and sky!</span><br /> -<span style="margin-left: 0.5em;">Budding in sweet expectancy, and bright</span><br /> -<span style="margin-left: 0.5em;">With smiles and charming grace, and blushingly</span><br /> -<span style="margin-left: 0.5em;">Unconscious of a Love, just to be born—</span><br /> -<span style="margin-left: 0.5em;">A trembling Joy, which smiles and tears adorn!"</span><br /> -</p> - -<p>From the same, written in the open country; which, though obscure -sometimes, flows on finely, eloquently:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"Stretched to the brilliant sky, on all sides clear,</span><br /> -<span style="margin-left: 0.5em;">Are hills, and dales, and groves, and golden corn—</span><br /> -<span style="margin-left: 0.5em;">Whilst in the peerless air, all things are near;</span><br /> -<span style="margin-left: 0.5em;">And far or near they each and all adorn!</span><br /> -<span style="margin-left: 0.5em;">Here, let us rest, on this fair, breezy hill,</span><br /> -<span style="margin-left: 0.5em;">Beneath the shade of this high, spreading beech—</span><br /> -<span style="margin-left: 0.5em;">And feel and see that we are Nature's still:</span><br /> -<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span><span style="margin-left: 0.5em;">Her Peace and Beauty ever in our reach.</span><br /> -<span style="margin-left: 0.5em;">Her calm, majestic glory, harvest-crowned,</span><br /> -<span style="margin-left: 0.5em;">Fills heaven and earth, and blends them into <i>one</i>.</span><br /> -<span style="margin-left: 0.5em;">How vast and solemn bends the blue profound;</span><br /> -<span style="margin-left: 0.5em;">How sweet and strong th' immortal gods move on!</span><br /> -<span style="margin-left: 0.5em;">Move on, resistless, yet, with tender grace—</span><br /> -<span style="margin-left: 0.5em;">Inflexible, yet soft as summer rain—</span><br /> -<span style="margin-left: 0.5em;">Intangible—as where yon shadows race,</span><br /> -<span style="margin-left: 0.5em;">With nimble Zephyrs, o'er the waving grain!</span><br /> -<span style="margin-left: 0.5em;">Ineffable, though murmurs everywhere,</span><br /> -<span style="margin-left: 0.5em;">Swell into Anthems of delightful tone;</span><br /> -<span style="margin-left: 0.5em;">And smiling hill-tops, and the radiant air,</span><br /> -<span style="margin-left: 0.5em;">Rest in expressive Silence, all their own!</span><br /> -<span style="margin-left: 0.5em;">And there, by Avon's stream, are Warwick's towers;</span><br /> -<span style="margin-left: 0.5em;">And, here, is labour toiling in the fields:</span><br /> -<span style="margin-left: 0.5em;">For Lord [Tchou] or serf alike, the patient hours</span><br /> -<span style="margin-left: 0.5em;">Give back to Nature all which Nature yields.</span><br /> -<span style="margin-left: 0.5em;">Still human hope aspires and will not die;</span><br /> -<span style="margin-left: 0.5em;"><i>Will</i> rear aloft its monumental walls;</span><br /> -<span style="margin-left: 0.5em;">Informed by Instinct builds as builds the bee—</span><br /> -<span style="margin-left: 0.5em;">Mounting secure where stumbling Reason falls!</span><br /> -<span style="margin-left: 0.5em;">So Temples rise <i>Immortelles</i> of the race;</span><br /> -<span style="margin-left: 0.5em;">Where mouldering with the stones tradition clings—</span><br /> -<span style="margin-left: 0.5em;">Touching the landscape with ennobling grace,</span><br /> -<span style="margin-left: 0.5em;">And giving dignity to common things.</span><br /> -</p> - - -<hr class="tb" /> -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">The day declines, and so my holiday;</span><br /> -<span style="margin-left: 0.5em;">Care slumbering by my side awakes again;</span><br /> -<span style="margin-left: 0.5em;">Grasps on my hand and leads my steps away—</span><br /> -<span style="margin-left: 0.5em;">So rudely rules the Martha of my brain!"</span><br /> -</p> - -<p>The <i>Martha</i> is a scolding, busy <i>house-wife</i> [bro-msti], taken from -an incident narrated in the <i>Sacred Writings</i>. The writer refers to -Temples in a pleasing way, and to the "mouldering stones," where, -about the dead, innumerable legends survive. Burials are near to -the Temples, and the graves are on <i>Holy</i> ground. His<span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span> reference is -comprehensive—meaning the universal <i>Hope of Immortality</i>, symbolized -by the lofty Fanes.</p> - -<p>I give below a few of the absurdities from the <i>Comic</i>, taken from a -greatly esteemed author in this Line.</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"Three wise men of Gotham</span><br /> -<span style="margin-left: 0.5em;">Went to sea in a bowl [tou-se];</span><br /> -<span style="margin-left: 0.5em;">If the bowl had been stronger,</span><br /> -<span style="margin-left: 0.5em;">My tale had been longer!"</span><br /> -</p> - -<p>The meaning of which is, I suppose, that when wise men do foolish -things they no more escape the consequences of folly than others.</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"I bet you a crown to a penny,</span><br /> -<span style="margin-left: 1.5em;">And lay the money down,</span><br /> -<span style="margin-left: 0.5em;">That I have the funniest horse of any</span><br /> -<span style="margin-left: 1.5em;">In this or in any town.</span><br /> -<span style="margin-left: 0.5em;"><i>His tail is where his head should be</i>—</span><br /> -<span style="margin-left: 0.5em;">'You bet! Well, come and see.'</span><br /> -<span style="margin-left: 0.5em;">And sure enough, within his stall,</span><br /> -<span style="margin-left: 0.5em;">The horse was <i>turned</i>—and that was all!"</span><br /> -</p> - -<p>Another, very ridiculous:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"There was a man of our town</span><br /> -<span style="margin-left: 0.5em;">Who thought himself so wise,</span><br /> -<span style="margin-left: 0.5em;">He jumped into a bramble bush,</span><br /> -<span style="margin-left: 0.5em;">And scratched out both his eyes.</span><br /> -<span style="margin-left: 0.5em;">But when he saw his eyes were out,</span><br /> -<span style="margin-left: 0.5em;">With all his might and main</span><br /> -<span style="margin-left: 0.5em;">He jumped into another bush,</span><br /> -<span style="margin-left: 0.5em;">And scratched them in again!"</span><br /> -</p> - -<p>This would <i>seem</i> to suggest that a conceited man, having committed -an egregious blunder, rashly undertakes to remedy it by one equally -unwise. The folly of conceited impulsiveness!</p> - -<p><span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span></p> - -<p>Another, and I have done.</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"Little Jack Horner</span><br /> -<span style="margin-left: 0.5em;">Sat in a corner,</span><br /> -<span style="margin-left: 0.5em;">Eating his Christmas pie;</span><br /> -<span style="margin-left: 0.5em;">He put in his thumb,</span><br /> -<span style="margin-left: 0.5em;">And pulled out a plum,</span><br /> -<span style="margin-left: 0.5em;">Oh, what a good boy am I!"</span><br /> -</p> - -<p>This is to encourage children with an idea that, if they be <i>good</i>, -they shall have <i>plums</i>. It is very significant of the low culture. As -if one were to imagine that the possession of a big plum (riches, or -the like) demonstrated the moral excellency of the possessor!</p> - -<p>Commentaries and parodies of these <i>Comic</i> trivialities have been -written, and, forsooth, their beauties and meanings need exposition!</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span></p> - - - - -<p class="ph2"><a name="CHAPTER_VI" id="CHAPTER_VI">CHAPTER VI.</a></p> - -<p class="center">OF TRADE, AND REVENUE DERIVED FROM IT.</p> - - -<p><span class="smcap">We</span> have ourselves, in our maritime parts, some experience of the -English, as traders [Kie-tee]. Something of their moral character is -known, not as traders only, but as representatives of the general -civilization of their tribe. It will be a long period before the -events of the <i>opium</i> war are forgotten—when these selfish and cruel -Barbarians came with their big fire-ships and great cannons, and -massacred so many of our province, Quantung! Nor will the slaughters -of the people of our Central Kingdom, and the burnings and plunderings -at the Illustrious seat of our Exalted, pass out of mind for many -generations. Trade! yes, Trade is the <i>Moloch</i> [Kan-ni-bli] of the -English; there is nothing (of character) which they will not sacrifice -to this Idol. The god by which they mostly swear, and whose name -they apply to themselves, knew nothing of trade, and his words, as -recorded in the <i>Sacred Writings</i>, condemn every practice customary in -it. This inconsistency is always found in the devotees of irrational -worship; where formal observances stand for practical virtues. -Perhaps dishonesty in trade is no more conspicuous, than immorality -everywhere; only traffic touching on all sides, and affecting nearly -every interest, carries with<span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span> it an almost universal debasement. Blind -and conceited, it is the custom to speak of our <i>Central Kingdom</i> -contemptuously, and to brand our people as Heathen <i>thieves</i> [ta-ki]. -We have thieves, and punish them. But how strangely to those of our -people who know these Barbarians, this charge sounds! It is notorious -that the vile stuff packed up as <i>Tea</i> by our knaves is for the gain -of English traders; and that the horribly obscene pictures of degraded -artists find a market with the Barbarians! We punish these plunderers -when we detect them; but these Christians who would <i>convert</i> us -encourage this immorality!</p> - -<p>The Law-making Houses are continually occupied (and occupied in vain) -to find remedies for the almost universal crime of <i>Adulteration</i> -[Kon-ti-fyt] <i>of Food</i>. Scarcely an article of food, or of drink, -medicine, what not, escapes this dangerous cheat. To make a larger gain -some cheap admixture, often poisonous and rarely harmless, is added -to nearly every article. It is not easy to understand how general the -moral debasement must be, when a thing of this sort, striking at once -at health, and even life, is so common as to be scarcely contemned! To -be cheated is a kind of <i>comedy</i>—one expects to be cheated—cheated -in his clothes, his wine, his horses, his dogs, his meat, his drink, -his beer, his sugar, his tea, <i>his everything</i>! To have been honestly -dealt with is a surprise—a thing to be remarked upon. To have been -cheated—a <i>shrug</i> of the shoulder—an exclamation—"Of course!" In -fact, almost always the cause of a hearty laugh, especially if a sharp -trick—or at another's expense! The very laws of trade are based on -dis<span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span>honesty; and a people will not generally be better than their laws.</p> - -<p>The High-Caste affecting to despise trade, do, occasionally, in the -Law-making Houses (as I have said), feebly interfere with the general -rascality. Yet, they are so dependent, indirectly or directly, upon -trade or its gains, that they will not do anything to hamper it; and -any law which touches the utmost freedom of action in <i>buying and -selling</i>, in their opinion, has this effect. On the whole, they say, -better a few rogues flourish, and a few people be poisoned to death, -than that <i>commerce</i> (an <i>euphuism</i> for rascally traffic) be injured.</p> - -<p>That man has a fine nature which traffic, in its best ways, cannot -tarnish; and laws should take their colour from the best—not the -sordid. The old Romans cultivated the land, and looked with contempt -upon traffic. When riches and its corruptions lowered manliness, and -Commerce spread through the provinces—still, the Roman jurisprudence -based itself upon equity—it did not place trade upon a pedestal above -Justice! They made no such Barbarous mistake as to suppose that any -business of a people could be more important to its prosperity, than -the maintainance of right principle!</p> - -<p>The English Barbarians say the interests of the public require a -disregard of right; and their famous legal maxim (in the Roman) is -<i>Caveat emptor</i>—the buyer must take care—must sharply watch the -seller. This is to say, "The seller is to be expected to cheat; and, -if the buyer be cheated, let him thank his own stupidity!" The old -Heathen Romans made no such immoral rule; they required the most exact -good faith upon both<span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span> sides. The seller could not sell a horse blind -of one eye, or incurably, though not always visibly, lame, and to the -complaint of the buyer answer, "Oh! I gave no assurance of soundness."</p> - -<p>The High-Caste, despising trade of any useful sort, none the less -delight in traffic of a high-caste colour. They deal in pictures, -equipages, horses, jewels, sculptures, books, dogs, <i>nick-nacks</i> of all -sorts; know how to bargain, and understand the <i>tricks</i>, especially -in horses, dogs, paintings, and the like, as well as those whom they -affect to despise.</p> - -<p>The English are, doubtless, successful traders and plunderers. They -are rough, and brave, and reckless; and in traffic are as unscrupulous -as in predatory ventures. Their conquests abroad have been incidental -generally, commerce being the immediate object. But they have never -scrupled to use force when it has seemed fittest. The <i>plunder</i> of a -people has been found easier, and the returns quicker and larger, than -the slower gains of traffic.</p> - -<p>For this shameful and cruel conduct, the English and other Western -Barbarians find ample justification in their <i>Superstition</i>. For they -believe that the peoples beyond the seas are Heathen, and under the ban -of <i>Jah</i>. Their <i>Sacred Writings</i> so declare; and that "the Heathen are -given to the Saints as a spoil, and their Lands as an Inheritance." -Now, these Barbarians affirm that they are the Saints; that the people -who do not worship their gods are Heathen; and that consequently they -(these Barbarians) have a right to the possessions and lands of these -distant and unoffending<span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span> tribes! And not only this, that these tribes, -under the wrath of <i>Jah</i>, and subjects of the Devil and hell, ought -to be grateful for the inestimable boon of <i>the Gospel</i> (<i>the Sacred -Writings</i>), by which they may learn the way to be saved; may, in fine, -become Christians!</p> - -<p>Thus it comes about that the intercourse of the Western Barbarians -with peoples beyond the seas has been aggressive and piratical. From -the earlier part of the dynasty <i>Ming</i>, when these Barbarous tribes -first visited the great seas and distant regions in the far West and -mighty East, the Pope (then worshipped by all the tribes) gave to two -of them, very devoted to his worship and powerful in ships, the whole -world of <i>Heathen</i>. This meant all the wide world but that small region -in Europe wherein the Pope-worshippers lived. To the one tribe, called -<i>Portugals</i>, he gave the whole immense East, and to the other, styled -<i>Spaniards</i>, the vast regions in the West. Thus the two were possessed, -by the gift of their god, of the whole <i>Heathen</i> world—India and our -Flowery Kingdom being portions!</p> - -<p>In their many ships, these two tribes, sailing East and West, landed -upon the distant shores, and seized upon everything which they could. -They thought it pleasing to <i>Jah</i> to put to death those who had -offended him, and were already under <i>his wrath</i> and condemnation: the -Heathen were justly extirpated, unless they <i>believed</i> and worshipped -<i>Jah</i>!</p> - -<p>Not very long after this gift to the two tribes, the English and Dutch, -having quarrelled with the Romish Priests, refused to worship the Pope -and denied his authority. The Dutch first, and then the English,<span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span> -growing more powerful in ships, made distant forays for plunder and -trade; and, following the tracks of the Portugals and Spaniards, -disregarded their pretended <i>exclusive</i> title to the <i>Heathen</i>. They -determined to have a portion of this general transfer of the world -to <i>Christians</i>; they were in their own judgment the better, the -<i>Reformed</i> Christians, and far better entitled!</p> - -<p>Since this enormous Blasphemy [Swa-tze] of the Pope, History, as -known to the Barbarians, has been, to a large extent, an account of -its consequences. Wars between the contending <i>Christians</i> for the -distant possessions, and savage and cruel depopulation, plunder, and -subjugation of the unoffending inhabitants. Whole races of men have -melted away in the presence of these Christ-god worshippers; and the -horrors of the dreadful Superstition, which in the regions of Europe -had made man more like the Devil of his Idolatry than anything human, -spread, with fire and sword, over the wide world! In the far West, -beneath the setting sun, a beautiful and peaceful people, rich and -numerous, suffered cruelties too shocking to tell; and in the civilised -and populous East, the very name of <i>Christian</i> became a synonym of all -that is detestable.</p> - -<p>None the less, the English Barbarians, to this day, acting upon these -Christ-god pretensions, will insist that this <i>Trade and Plunder</i> is -the <i>handmaid</i> of Enlightenment, the chief agent in the preparing of -the World for a knowledge of the true gods, and the ultimate salvation -of the Heathen!</p> - -<p>Trade is, therefore, a civilising agency and a powerful helper in the -redemption of mankind from the awful<span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span> Hell. A few poor Missionaries -are sometimes added to the general cargo of <i>means of conversion</i>. -The same ship which transports these Bonzes to convert the benighted -<i>pagans</i> will, perhaps, have a few volumes of the <i>Sacred Writings</i>, -some bad rum, worse muskets (more dangerous to him who shoots than to -him to whom the shot is directed), gunpowder, flimsy articles too poor -for home trade; to these, add the licentious and degraded sailors; and -one sees how well the English Barbarians work to introduce their true -worship and save the Heathen! But this is feeble: only a trade-ship. -The great fire-ships, with big cannons, full of armed and fierce -barbarians, which devastate the populous coasts, and burn and plunder -the maritime parts—<i>these</i> are illustrious workers in the spread of -the Christ-god <i>Salvation</i> and a lofty Civilization! Thus the very -worship of the Barbarians has helped, by its cruel pretensions, to -<i>ingrain</i> a wrong notion—one making them immoral and cruel. Taking the -<i>Jah</i> of the old, huckstering Jews, as an object of idolatry, the whole -people has, in trade, become <i>Jewish</i>, as in much else.</p> - -<p>I have referred to petty cheating, and to that wholesale criminality -of adulteration. But <i>fraud</i> is very common, and often on an enormous -scale. Nor is there any remedy. In truth, it is so common, that, as all -hope to have a turn at its advantage, none care to punish heavily him, -who, by chance, has been too bold. The fraud must take the form of open -robbery, or be of such grossness as to be hardly disguised, before the -wrong-doer will be arrested. A man may enjoy un<span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span>molested, and even with -respect, a great fortune acquired by notorious <i>trickery</i>.</p> - -<p>So universal is this toleration of roguery, that the Plays and Pastimes -are often enlivened by comical illustrations of the various arts, -tricks, and deceptions practised. The charlatans, rogues, cheats, and -the like, are shown in the Lawyer, the Doctor, the Bonze (low-caste), -and other professions and occupations. Endless are the villanies of the -Lawyer—the <i>quack</i> pretensions and impositions of the Medical man—the -cant, hypocrisy and meanness of the Bonze.</p> - -<p>Among the professions and trades, the teacher is a brutal <i>ignoramus</i>, -who beats and starves the wretched children under his care; the nurse -quietly drinks herself drunk and goes to sleep, leaving the sick man to -gasp and die for the drink close at hand, but which he cannot reach; -the milkman stops at the pump, and fills up his milk-cans with water; -the teaman shows and sells you one sort, but delivers a very different; -the grocer says his prayers, hurries to his goods, asks his servant if -"the sugar be sanded," "the rum watered," "the tobacco wet down," "the -teas mixed," "the <i>small</i> bottles filled," and the like; the tailor -sells you more cloth than he knows will be required for your garments, -and <i>cabbages</i> the excess; the cabman who knows you are a stranger -demands quadruple fare; the innkeeper gives you the meanest room, and -charges you the price for the best; and so on through every business of -life.</p> - -<p>The learned professions take the lead in this exhibition of roguery -and immorality. The spectators never tire of these displays of the -general rascality. The<span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span> roguish landlord, the villanous horse-dealer, -the artful, knavish servant, the Priest of Low Caste, and the Doctor, -afford the most common diversion. The Lawyer is generally <i>diabolic</i>, -the Bonze a hypocrite and knave, the medical man an impostor and dealer -in medicines of infallible healing power.</p> - -<p>Much of this may be referred to the love of coarse humour—but its -real base is to be found in the <i>degradation of morals</i>. These -representations are <i>types</i>, and would only produce disgust, were not -the rascalities represented familiar. The excesses and exaggerations -are of the Play—but the <i>types</i> are normal and common.</p> - -<p>One great trading place is called the <i>Stock Exchange</i>—another, -perhaps more important, styled the <i>Merchants' Exchange</i>. These places -are established in every large town, and the <i>business</i> done in them -absorbs the attention of traders and people who have any property, -throughout the Kingdom.</p> - -<p>The <i>dealings</i> [Keet-sees] of the former relate to <i>Certificates</i> -and <i>Bonds</i>. These are <i>Pieces of Printed and Coloured Paper</i>, which -represent in the words and figures a sum of money invested in a trading -concern, or a sum of money which somebody owes and promises to pay. The -<i>sum</i> may be quite a fiction, and is usually either never to be really -paid, or paid at some very remote day. However, a small sum is promised -to be paid every six moons, or in twelve moons—this is for <i>not</i> -paying the big sum.</p> - -<p>The business of the latter relates to the buying and selling of every -sort of merchandise, whether on land, or on vessels at sea.</p> - -<p><span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span></p> - -<p>Other great trading places deal in money, or rather in bits of <i>Printed -Paper</i>, which promise to pay money to him who has one of these <i>bits</i>. -These places get people to sell them these bits at a price, and -then resell at a greater price—or they <i>borrow</i> and <i>lend</i> these -bits, paying less for the use than they obtain. Very little money is -seen—business is in Paper—another of the ingenious <i>tricks</i> of these -trading and gambling Barbarians, perhaps the source of more dishonesty -and cheating than almost any other. As the like has no existence in our -Flowery Land, it will not easily be comprehended.</p> - -<p>The chief of these places for dealing in this money-paper is called the -<i>Bank</i>. The Government shares in the advantages of this invention. Its -object is to <i>bank up</i>, or hoard, all the real money (gold and silver) -which it can get in exchange for the bits of paper. These promise that -the Bank will always return the sum of gold which the bit acknowledges -to have been received. The man hands the Bank his gold-money to be -kept safely till he wishes for it, and the Bank gives him the <i>bit</i> of -Paper (which is numbered and recorded in a book). He can carry this in -his pocket, but the gold-money would be too burdensome and more easily -lost. The Government pledges also that the gold shall always be safely -kept, to be returned whenever the bits of paper are returned. This -Bank-house is immensely strong and large, built of hewn stone, and is -guarded by men armed with swords and fire-arms for fear of the savage -and ignorant Low-Castes.</p> - -<p>Ordinarily, only now and again, a few persons go to<span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a></span> the Bank and -wish the gold; because if one wishes it, some one of whom he buys, -or to whom he owes, will take the money-paper and hand him the -difference—consequently, the paper goes from hand to hand for a long -time. Everybody takes it because it is convenient, and because he -thinks the gold attached to it is safe in the Government Bank-house. -The confidence in <i>Paper</i> is called <span class="smcap">Credit</span>. To which I shall -more fully refer.</p> - -<p>Sometimes, when a great many demand the gold, it is suddenly found -that the Bank-house has it not! The promise of <i>banking up</i> the gold -till wanted in exchange for the Paper <i>has been broken</i>. Down goes -<i>Credit</i>—every kind of value shrinks at once; for the Bank has <i>not</i> -the real money, and values have been measured by the paper!</p> - -<p>The traders and everybody connected with them have incurred debts—that -is, made paper promises to pay, like those of the Bank, for property -<i>valued on</i> the Bank-paper. It is found that this Bank-paper is too -much by one-half—the property has been over-valued in proportion. -Still the debtors are required to pay the amount of <i>their</i> paper -promises!</p> - -<p>It is impossible—ruin and <i>Bankruptcy</i> ensue—the whole trading world -is convulsed, and tens of thousands are beggared!</p> - -<p>The explanation is that the Bank is allowed by the Government (in -consideration of certain advantages to itself) to lend out the gold -for usury—that is, it lends a thousand pounds of gold to be returned -in three moons, for which use the borrower pays twelve or twenty<span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span> -pounds! It makes its gains by thus using the gold which it has promised -safely to keep. It is permitted to do this, because the risk of having -<i>much</i> gold demanded at once is small, and from experience the Bank has -discovered that if one-third part of its paper-promises of gold is in -hand, it will be in little risk of having more demanded! Backed by the -Government, it deliberately, for the sake of gain, runs the risk of -being a cheat and robber!</p> - -<p>Then follows a curious contrivance of these dishonest Barbarians. To -save its own moneys and advantages in the Bank, and to save loss or -ruin to the owners of the establishment, who are very powerful and -numerous, composed of members of the High Castes as well as others—in -fact, to save the general wreck of the <i>sham</i> paper-money (<i>Credit</i>) -upon which values are falsely based, the Government issues a Law, -forcing everybody to receive from the Bank its paper precisely as if it -were gold!</p> - -<p>Thus, having assisted in one fraud, it resorts to another, to remedy -in some measure the evils of the first—extending and perpetuating the -evil, which a wise man would remove!</p> - -<p>Another remarkable thing is the organised <i>Betting</i>. The Houses where -this is done are splendid, and the many people supported in them and by -the gains, live luxuriously, and are greatly respected. The gains are, -in small measure, also shared by those who put in money from which bets -may be paid, when the House loses the bet.</p> - -<p>The betting may be about anything. But the chief<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span> Houses are those -where the bets have reference to length of life or injuries, to loss by -fire, to loss by sea, and losses by fraud. If a man wish to bet that -he will live say seventy moons, he pays down at once a small sum, and -the House accepts the bet—that is, gives him a <i>writing, promising</i> -to pay his heirs a very much larger sum if he die before the seventy -moons expire. If a man have goods in a <i>shop</i>, he bets, say, one pound -to 100 pounds, that they will not be burned during twelve moons—he -pays down the pound and receives a writing (as before) that if the -goods be burned during the time, he shall be paid the 100 pounds. So -on, as to bets upon goods and upon vessels on the seas, upon buildings -of all kinds, upon duration of life, and upon the life of another, -upon accidents to body, upon honesty of servants—upon almost anything -where the thing bet by the Houses is remote in time. This is the great -point; for these never pay anything down by way of <i>stakes</i>, but always -receive in money the <i>stake</i> (bet) of the other party.</p> - -<p>One may readily see how corrupting all this is in its nature, and how -falsely conceived. The rascally trader burns the goods, the possessor -of a building burns that, the owner of a ship has her wrecked, to -get the sums promised upon these events; and trade is promoted upon -unsound practices. Even life has been taken by a wretched gambler, -who has staked money upon the life of another. The <i>tendency</i> is to -these crimes. Nor can there be anything but <i>loss to the public at -large</i>; for these expensive Houses and their numerous and richly-living -inhabitants are supported by the winnings made,<span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span> without rendering any -useful service. This must be true, even when all bets made by these -Houses are <i>paid</i>. But another great mischief follows: they do not -pay, and are often only <i>Swindles</i> [Kea-ties] on a great scale! There -are those which pay—that is, have so far paid—but as there are bets -for enormous amounts far in <i>the future</i>, no one can say that final -payments are certain. The great object of all the Houses is to secure -as large sums in cash as possible upon events a long way off. The -more remote the event upon which the bet is laid, the larger the sum -demanded from the individual who bets. <i>He</i> pays—the House merely -promises to pay, and cannot be called upon to pay for a very long time! -In this way, great sums of money having been got (some bets having -been promptly paid to obtain confidence), the House shuts its doors! -The rogues share the plunder and <i>decamp</i>. Decamp is to run away to -distant parts to escape arrest and punishment. This is, however, rarely -necessary; for such are the cunning contrivances of the Lawyers, who -organise these Betting Houses, that very little risk is run—<i>forms</i> -of law, slack enough at best, have been so well adhered to, that the -rascals escape, though everybody knows that they have used those forms -as a cover to more effectually defraud, and then as a shield to more -effectually protect! These things are unknown in our <i>Central</i> Kingdom, -and are only possible to a demoralised people.</p> - -<p>The <i>dealing</i> at the Stock Exchange is mainly only another form of -betting. It is hard of comprehension, unless by the <i>Initiated</i>. It is -a distinct trade. Those<span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span> who deal constitute a secret and exclusive -<i>betting Ring</i>, or community. If by chance, when the doors are open, -a stranger inadvertently enters, he is greeted with caterwaulings, -howlings, "Turn-him-outs," and the like. "<i>Smash his hat!</i>" some one -cries; and suddenly the stiff head-covering is violently driven down, -completely over the face and ears, tearing the skin off the nose, -and reducing the thoughtless and astonished stranger to a state of -ridiculous helplessness!</p> - -<p>Betting is a passion with the English Barbarians. The women, the -children, the servants—everybody bets about any and every thing. Horse -races, boat races, swimming races, all sorts of games and sports, -attended by both sexes, afford endless occasions for the indulgence of -it. Yet, after all, extensive, ruinous, and debasing as are the evils -of it in these sports and games, the mischief is vastly greater in the -Marts of traffic—in the Stock and Merchants' Exchanges.</p> - -<p>In these, the dealings are, as I have said, either as to pieces of -paper representing values, or as to merchandise in hand or at sea; and, -I may add, as to <i>pieces of paper</i>, representing this merchandise, -called Warrants and Bills of Lading.</p> - -<p>The betting in the Stock Exchange concerns itself with the Paper of the -former class, and the betting of the Merchants' Exchange with the Paper -of the second kind. All this grows directly out of the Bank paper and -the <i>Credit system</i>, before mentioned.</p> - -<p>All values are founded upon these nominal promises to pay. But the -promises themselves are ever undergoing changes, according to the -varying circumstances.<span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span> The promise <i>to-day</i> looks well—it is -estimated at so much; <i>to-morrow</i> it does not look so well—and it is -estimated at less worth. Besides, all the gold and silver in the world -could not pay a twentieth part of these promises. Thus the fluctuations -are incessant. The betting at the Stock Exchange has reference to -<i>these</i> fluctuations. One of the <i>betters</i> is interested to have a -rise, another to have a fall, of value. One agrees to deliver at a -future day, at a certain price; all are interested to bring about a -change either one way or another. The man who desires a rise may not -be scrupulous as to any means which may produce the rise; and he who -wishes a fall of price will eagerly second anything which will have -that effect. Consider the consequences upon the honesty and good faith -of those who engage in this betting!</p> - -<p>The Merchants' Exchange is not so devoted to absolute betting; yet -its largest business partakes of that vice. One buys a cargo at sea; -another agrees to deliver a cargo three months hence. One sells what -he has not, for a future delivery. Another buys what he never intends -to receive, deliverable to him in the future. No money is paid, nor -received. The buyers and sellers are merely gambling—betting (as -in the Stock Exchange) upon the <i>rise or fall</i> of prices! And are -interested—the one to advance the price, and the other to lower the -price, of the thing dealt in!</p> - -<p>Consider the temptation to unfair practices, the inevitable tricks, -false rumours, lies, and deviations from honourable conduct involved -in such transactions! Reflect upon the consequences to the honest -trader,<span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span> who is, in his very honesty, all the more easily tricked by -the unscrupulous!</p> - -<p>The stronghold of these various gambling Establishments, and the grand -feature, in fact, of the English business life, is <span class="smcap">Credit</span>—to -which I will devote some space. We have nothing like it, nor had the -ancient barbarians of the West. It is, perhaps, the most distinguishing -thing in the Barbarian life.</p> - -<p>As already hinted, Credit means that a Promise shall stand for -performance.</p> - -<p>It had its rise among the Barbarian tribes, not very long since, and -grew out of their incessant wars. Particularly the English, finding -they could not pay the armed bands, contrived to get the gold out of -the hands of the people in exchange for the Bank-paper, and then, -forcing the people to still accept the paper for gold, issued paper -to such an amount as Government needed! From that period the people, -especially the trading classes, making directly or indirectly nearly -the whole, found an advantage in resorting to the same fiction—and the -Government could do no other than give to the trader, who could not pay -<i>his</i> promise, the same relief which it took for itself—for the Bank. -It allowed him to pay what he could, and go on as before! No matter -that he paid only one-third part—unless he had been guilty of some -extreme roguery, he received a discharge from all his promises, and -could begin to make new ones and go on in trade as before!</p> - -<p>In this way, the Barbarian community is one wherein a false principle -corrupts all. Boldness, recklessness, cunning, to say nothing of -positive criminality, are en<span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span>couraged; honour, delicacy, simple -integrity, are driven into obscurity. Let him who would preserve his -conscience smooth and clear, a mirror whence divinity be reflected, -shun all the marts and ways of trade!</p> - -<p>The Revenues of the Government are derived largely from the dealers in -the great <i>Marts</i>, and it is immediately interested in the upholding -of the <i>Credit</i> of the innumerable paper-promises of all kinds made by -these and by the Betting Houses. It is, in fact, the chief supporter of -the <i>whole sham</i>—it cannot be otherwise, for the English State rests -upon it. The promises of the Government to pay gold can never be kept, -and it forces an acceptance of a mere <i>fraction</i>, from time to time, as -a <i>sufficient</i> redemption of its promises made generations ago!</p> - -<p>Other sums are derived from taxes upon the tea, sugar, and other things -largely consumed by the lower castes; whilst rich silks, laces, and -costly things used by the High-Castes are not taxed. But then the taxes -are levied by the High-Castes!</p> - -<p>A great revenue is collected from the <i>excise</i>, a tax upon the beer, -drunk in enormous quantities by the lowest Caste. To stimulate the -consumption of this article and increase the revenue, <i>Beer-shops</i> are -to be seen on every hand, and the drinkers everywhere. Drunkenness, -wretchedness, riot, disorder—these flourish as the <i>Beer-shops</i> -increase; these are the associates of those places! Yet in vain do -good Englishmen try to remove these <i>evil dens</i>. What are the efforts -of these few in the midst of a general debasement—a debasement which -takes, without shame, a share in a traffic so vile!</p> - -<p><span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span></p> - -<p>I have spoken freely of the dishonesty of the Barbarian trade and -business—a dishonesty to be expected when one broadly views the whole -ground of their Society. Still, natural equity and its <i>instinct</i>, -especially when the mind is more or less cultured, will always prevent -absolute dissolution—thieving and roguery will be restrained in -tolerable bounds. A man of genuine integrity finds traffic no good -moralist in the best of circumstances. He needs the support of the -State, or he will fight an unequal battle, and be forced by dishonesty -to retire. The Barbarians are not yet sufficiently enlightened to -raise the <i>measure</i> of honesty. The Government and the people are -one in this. They do not perceive that the evils under which their -industry, their peaceful pursuits, and all their interests suffer, are -those inseparable from a bad superstition and false principles—these -extend everywhere and into everything. Misleading in Statesmanship -[Lan-ta-soa], in dealings with distant peoples, in due ordering and -educating the people at home—stimulating wild speculation and extended -confidence (credit) at one time, only to be followed by disastrous -collapse, excessive distrust, and wretchedness, soon after! Giving, in -fine, to Barbarian society that aspect of restlessness, that apparent -but often vicious activity, that indescribable hurry and confusion, -that unhealthy excitement, unknown to an orderly and industrious -people, whose order and industry are grounded upon the simple and -direct rules of reason and truth.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span></p> - - - - -<p class="ph2"><a name="CHAPTER_VII" id="CHAPTER_VII">CHAPTER VII.</a></p> - -<p class="center">SOME REMARKS UPON MARRIAGES, BIRTHS, AND BURIALS. [HI-DY].</p> - - -<p><span class="smcap">In</span> our Flowery Kingdom when a man marries <i>he</i> pays to the parents or -relatives; but with the Barbarians the woman pays to the man. Women are -such costly burdens that men demand some compensation for undertaking -to keep them; and the relatives of women are glad to get them off their -hands at any price.</p> - -<p>There are in England four great Castes, which contain the whole -population. The habits of the Castes differ, though you will observe -certain characteristic features common to all. In order to understand -more clearly the remarks which follow, it will be convenient to speak -of the division of Castes.</p> - -<p>The <i>first</i>—High-Caste. Those who do nothing useful and pass their -time in mere self-indulgence.</p> - -<p>The <i>second</i>—High-second Caste. Those who do but very little, and come -as nearly as possible to the selfish existence of the <i>first</i>.</p> - -<p>The <i>third</i>—High-low. Those who are obliged to work more or less, but -are ever longing to attain to the idle selfishness of those above them.</p> - -<p>The <i>fourth</i>—Lowest Caste (Villeins). Labourers, not long since serfs, -and still so in effect.</p> - -<p><span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span></p> - -<p>The <i>fourth</i> Caste is so <i>low down</i> as to be usually disregarded -altogether, in any account of the people, though included in the count -taken of the population by Government. They may amount to nearly a -half of the whole. They are rarely styled <i>people</i> at all. They are -designated by many contemptuous names, of which the more common are <i>my -man</i>, <i>navvy</i>, <i>clown</i>, <i>clod-hopper</i>, <i>parish-poor</i>; <i>boor</i>, <i>rough</i>, -<i>brute</i>, and <i>beast</i> are frequent, especially when any of the despised -Caste slouch too near, or happen to touch a Higher Caste.</p> - -<p>When a man of the higher orders thinks to take a wife, he sees to -it that she will bring him money enough to compensate the cost. He -dislikes to part with his easy freedom and yoke to himself a being as -selfish, frivolous, and useless as himself.</p> - -<p><i>He</i> may be broken in fortune and notorious for immoralities, yet, -connected to the Aristocracy, he knows that he may demand a large sum -if he will take for wife a woman a little lower in family than himself. -She must be of High-Caste, but not of the highest.</p> - -<p>The woman's relatives say, "Well, he is <i>fast</i>; but marriage will -settle him. His father, you know, is second son to the Earl of Nolands, -and his mother was a sixth cousin to the Duke of Albania, who has royal -blood in his veins. I think we may make a large allowance for such a -desirable match." It does not occur to the speaker, at the moment, that -the royal blood coursed through very impure channels in the case cited.</p> - -<p>It is an object eagerly sought by low rich to buy for their daughters a -High-Caste husband; and men of<span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span> this kind, ruined by gambling, loaded -with debt, often degraded by vice, deliberately calculate upon this -ambition to repair their fortunes, and get comfortable establishments.</p> - -<p>The marriage ceremonies do not differ very much from ours, in some -things; but it is very different before the ceremony. With us, the -woman is unknown to the man; but with the English, the man has every -opportunity of seeing her, and knowing her very well indeed. Our -notions could not admit of this, but it has a convenience; it would -prevent the disappointment occasionally arising, when, on opening the -door of the <i>chair</i>, our new husband finds a very ugly duck instead -of a fine bird, and hastily slams the door in the poor thing's face, -and hurries her back to her relatives as a bad bargain! However, this -advantage to the English husband is not so great as it seems; for -the woman is too cunning to discover much till she has secured her -game. Unless, therefore, the man be a very cool and practised <i>lover</i> -[mu-nse], he is likely to be rather astonished when he sees his -bride—and he cannot slam the door against her!</p> - -<p>The Bonzes, generally, perform the ceremony before the Idol in the -Temple. It is deemed to be important to have the marriage <i>invocations</i> -pronounced. These are barbarous in the extreme; most indelicately -alluding to those things which decorum hides, and calling the gods to -aid the conjugal embrace—no wonder that the bride wears a veil!</p> - -<p>The great bells ring in the lofty towers, the loud music strikes up, -and the marriage procession enters<span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span> the Temple; and any one may follow -who pleases, so he be well dressed. In the great towns, the beggarly -rabble—chiefly children and half-grown youths of both sexes, with old -women and men—crowd about the Temple gates, but dare not enter. When -the <i>cortège</i> leaves, this rabble clusters round the wheels of the -carriages, turning over and over upon hands and feet, standing on head -and hands, rolling and crying out, in the dust or mud of the street, -begging for <i>pennies</i> (a small English coin). When these are thrown -amongst them, they ridiculously scramble and tumble over each other, -seeking amid the dirt for the coins, like so many carrion-birds upon -garbage.</p> - -<p>Arrived at the home of the Bride, a great feast is eaten, with wine -and strong drinks. All make merry; whether because it is so desirable -to be rid of a female, or because of the liking which the Barbarians -have for eating and drink, I know not. The feasting over, all take -leave of the new pair, the bride being addressed by the title of her -husband. The Bride is kissed, the husband shaken [qui-ke] by the right -hand, and good wishes given. On leaving the portal for the carriage, -old shoes [ko-blse] and handfuls of rice are thrown after them; the -rabble roosting about the areas and railings rush <i>pell-mell</i> after -the old shoes, begin their <i>tumblings</i> about the street, and howl -for more pennies. The rice-throwing is no doubt Eastern in origin, -and has an obvious meaning; the old shoes refer to something in the -<i>Superstition</i>—probably to appease the <i>evil imps</i>, who delight in -mischief and are amused by the absurd squabbles of the beggars.</p> - -<p><span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span></p> - -<p>The <i>Honey-moon</i> begins at the moment when the pair enter the carriage -and the old shoes are thrown after them. The horses start, and the -newly-married are whirled away into the deeps of an Unknown! You may, -perhaps, catch a glimpse of the bride, wistfully stretching her neck -and turning her eyes, dimned with tears, to the door-steps where stand -those with whom she has lived—and whom she now, it may be, suddenly -finds are very dear to her! But the husband has grasped the waist of -his new possession, and is absorbed in <i>that</i>. He has before been the -owner of horses, dogs, and the like, which have worn his collar—<i>this</i> -is another and very different bit of flesh and blood; none the less, -however, branded as his own exclusive possession, and ever after to -bear <i>his</i> name! He understands so well the mere <i>fiction</i> of this -ownership, that he is by no means sure that after all he have not -made a <i>bad bargain</i>—it may prove <i>too</i> costly, and be by no means -either useful or obedient! However, with his arm about his <i>wife</i>, -just now he hardly realises these doubts, but feels, or tries to feel, -<i>ecstatic</i>—as he ought.</p> - -<p>The Honey-moon thus begun, ends exactly with one moon. It is a received -opinion that the Incantations at the <i>rite</i> exorcise the Evil One for -the period absolutely, though he may (as the Barbarians express it) -"play the very Devil" with them afterwards!</p> - -<p>I was told that the Honey-moon was so called because, during the -Moon, the new couple fed wholly on honey and drank weak tea! There is -some <i>mystery</i> attached to it, for my questions were always answered -with a doubtful look. I had no opportunity of abso<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span>lutely solving -it—though my observation led me to judge that the honey diet did not -agree with people—in truth, I wonder at its use. I have seen a bride -after her return, thin, pale, peevish, who had left round and rosy; a -bridegroom before the moon <i>jolly</i> [Qui-ky] and devoted to his bride, -return taciturn, careless, forgetful to pick up a fan, or to place a -chair for his wife, and even (on the sly) kick the very poodle which -he before-time caressed! and when the wife <i>pouting</i> has said, "<i>Out -again, George</i>," he has replied, lighting a cigar, "<i>Yas, I must meet -the fellahs, you know</i>!"</p> - -<p>The best hint on this subject which I ever got was from a married -Englishmen, who to my query said, "Ah-Chin, my dear fellah, call -Honey-moon <i>Matrimonial Discovery</i>, and think about it, ha!"</p> - -<p>As the honey-eating and tea-drinking are to go on, whilst the new -couple are quite retired by themselves, away from their friends and -all usual pastimes and occupations, necessarily they have only <i>each -other</i> to look at with attention. The honey-eating is trying enough, -and needs, one would think, all the relief of gaiety and occupation -possible! But no, it is only to eat and to closely watch each other!</p> - -<p>I wonder no more at the changes which I observed. Nor do I wonder -at the improved appearance of the couple when, after a few weeks -of rational life in usual pursuits, something like the health and -cheerfulness of old returned!</p> - -<p>Yet I was informed that very many couples never recover from the -Honey-moon (as my informant had it, Matrimonial Discovery), but from -bad grew worse,<span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span> soured and sickened entirely, could not, at length, -endure each other, separated by consent, or sought the Divorce Court!</p> - -<p>The thing, therefore, seems characteristic of the coarse humour of -the Barbarians, who appear to find a comedy in an absurd, irrational -trial of respect and affection, dangerously near the tragic at best, -and often absolutely so! <i>Absurd and irrational after marriage</i>—one -can conjecture its use before! However, it is quite of a piece with -the general disorder, and want of knowledge and practice of sound -principles.</p> - -<p>When a child is born, the event is duly announced in the public -<i>Gazette</i>, and relatives send <i>compliments</i>. When the infant is -about eight days old, it is taken to a Temple to be baptised and -<i>christened</i>. It is a singular <i>rite</i>, and one of the most astonishing -in the Superstition. The Bonze who officiates before the Idol, takes -the little thing upon his arm and <i>sprinkles</i> some water upon its -face. At the moment he does this, he makes a curious Invocation to -all the <i>three-gods-in-one</i> of the Worship, and pronounces aloud the -<i>Christian</i> name of the babe, by which it shall ever after be known. -This is called <i>Christening</i>, that is, making a Christian of the -infant. The ceremony, it is believed, exorcises the Evil One, and makes -it very difficult for him to get hold of the baptised (no matter how -diabolically he may act) in after life—the water, duly made <i>holy</i> -by the Priest, is a barrier over which Satan, with all his wiles, -shall find it well-nigh impossible ever to get—some Bonzes say it is -absolutely impossible!</p> - -<p>Women, as soon as strong enough to attend the<span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span> Temples, are <i>churched</i> -(we have no term of the kind), a <i>rite</i> much like an ordinary <i>thanks -offering</i>, for the happy deliverance and new birth. The Bonze makes -<i>Invocations</i>, and refers to the various superstitions and barbarous -pretensions of the Worship, devotion to which is inculcated under -fearful penalties. However, on all occasions in the Temples, these -dreadful intimations of Hell and the Devil are most frequent!</p> - -<p>When a death occurs, it is also announced in the public <i>Gazette</i>, -with honours and titles; and, if a High-Caste, with a long notice of -the chief events of his life, and loud praises of his valour, as where -he led, in his youth, a hand of fierce Barbarians like himself to -the plunder and burning of some distant tribe! His virtues are also -proclaimed—to the astonishment of all who <i>knew</i> him!</p> - -<p>The tombs of the High-Castes are something like those of our -<i>Literati</i>—though, instead of being in the country amid the pleasing -scenes of Nature, they are generally in the <i>holy</i> grounds of the -Temples, and even within the Temples themselves—for the superstitious -Barbarians think that, even <i>after death</i>, the body is safer from the -Devil <i>there</i> than elsewhere! But the common people lie hideously -huddled together, without distinguishing marks (or with so slight -as to be quickly obliterated), and are soon totally neglected and -forgotten—happy, indeed, if their despised dust may mingle with <i>holy</i> -earth within the precincts of Temples.</p> - -<p>The Bonzes pray and sing the usual invocations and prayers over the -body of the dead, before it is placed in the tomb—but there is no -real respect for the dead—<span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span>it is not to be looked for in the rough, -barbaric nature. In our <i>Flowery Kingdom</i> regard for the dead, -respect for their memory, tombs carefully preserved amid the quiet -groves of the country, tablets and busts set up in the <i>Halls of -Ancestors</i>—these are ordinary things. With the English, in general, -the dead is a hideous object turned over to the undertaker and his -minions to be buried out of sight, as soon as decency allows! With -us, the poorest will have the coffin ready, prepared, and carefully -honoured and cared for. With the English, the thought of one is -repulsive, and he looks upon it with loathing! No doubt the horrid -superstition has much to do with this feeling.</p> - -<p>The undertakers (a hateful crew) drape everything in black. They take -possession of everything, and turn the whole house into a charnel. -They place the <i>defunct</i> (as the Barbarians, with a kind of contempt, -call the dead) in a black vehicle, drawn by black horses, and draped -with black cloth—black feathers and scarfs, hideously flaunted, with -men clothed in black, attend—the dismal Hearse, with its wretched -accompaniments, disappears—but only to disgorge the body. Soon after -these Vultures maybe seen returning, seated upon the Hearse, clustering -there, like carrion birds, who have gorged themselves! When they have -feasted and drunk at the House of Woe (woe, indeed, whilst deified by -them), and generally spent as much money as is possible—they, at last, -disappear—and the family breathe again!</p> - -<p>An English Barbarian once told me that these creatures, in tricks of -plunder and cheating, surpass the<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span> Lawyers; in truth, the fashion is to -show respect to the dead by a lavish expenditure in <i>black draperies</i>, -and is almost wholly confined to that. It is an object to speak of the -<i>cost</i> as a measure of that respect! The whole thing being a <i>sham</i>, -though a most disagreeable one, the Undertaker sees well enough that he -might as well pocket a large sum as a small one. A certain sum is to be -spent, <i>for respect</i>, not for any tangible thing. The Undertaker takes -care to furnish more <i>respect</i> than anything more tangible—and to -charge for it! In fact, the mode of plunder is reduced to a system; and -it just as well satisfies the real purpose—which is, to do all that is -customary, and to submit to all the customary cheating.</p> - -<p>After the family have really got rid of the Undertaker, then comes the -Lawyer, with the Bonze, to read the <i>Will</i> of the deceased. This is a -new departure (as the English call it) in the family voyage of life. -The Barbarian law is so erratic and confused, that no one knows what -the dead man may have ordered to be done with his <i>money</i>. His Land -goes probably to the eldest son, or nearest male relative; and, if it -be all the property, younger children may be left quite beggared. The -Will begins with some absurd superstitious <i>formula</i>; and, prepared by -a Lawyer, is only intelligible to him. He, therefore, is present to -read and to explain. For no one is supposed to comprehend its jargon -but the <i>initiated</i>. The Will is read, therefore, to those who only -imperfectly catch its meaning; and when a <i>name</i> is reached, the party -listens with an eager attention. He may be one who, by nearness of -blood, or by the<span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span> nature of his relations with the deceased, expects to -receive a handsome gift. When he, at length, from the mass of verbiage, -dimly gathers only a <i>gold ring</i> or a gold-headed <i>walking-stick</i>, and -sees some one, scarcely heard of, carry off the goods long waited for, -he scarcely appreciates the <i>loving token of regard</i> ostentatiously -bestowed upon him! Nor is his smothered rage extinguished by the -satisfactory expression of other relatives, who whisper, "Well, <i>he</i> -cringed and fawned to little purpose after all!"</p> - -<p>From this Reading of the Will begins a new era in the family. Quarrels -there may have been, but a common centre of influence and interest kept -the contestants in order. But now, nobody satisfied (or only those who -expected nothing, and <i>got it</i>), all are in a mood to attack any one, -to charge somebody with meanness, with treachery. So bitter animosities -spring up. Lawsuits, hatreds; families are severed; old friendships -sundered; the lawyers stimulate the broils; and, at last, very likely -the Will and all the property covered by it get into Chancery! When -I have said this, I have said quite clearly, even to the Barbarian -mind, that <i>here</i> all are equally wretched and equally impoverished, -excepting the Lawyers!</p> - -<p>The power of the dead man, by a <i>Will</i>, to cut off a wife or a son with -a <i>shilling</i> (as the Barbarians express it), is monstrous. Then the -unjust law, by which the next of kin takes all the Lands of a deceased, -works endless misery. Think of younger brothers and younger sisters -being forced to depend upon the <i>cold charity</i> of the oldest, who, by -mere accident of birth, takes every<span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span> thing! And not only this, but -some distant <i>male</i> relative may cut off the very means of subsistence -from females very near, and throw them helpless, and too poor to buy -husbands, upon the world! A disgrace and shame too shocking for belief.</p> - -<p>Then, too, the wife's relatives may have paid to her husband the very -money which, by the Will, is coolly handed to a stranger!</p> - -<p>Such anomalies are unknown to the customs of any well-ordered and -civilised people.</p> - -<p>The new Widow usually remains shut up in her house, inaccessible to all -but her children, her servants, her Bonze, and her Lawyer, for twelve -moons exactly. During this time she devotes herself to the prayers -and invocations of the <i>rites</i>; and will not so much as look at a -man, unless the exceptions named. She is wholly draped in black; her -children, her servants, even her horses and dogs, are <i>in black</i>. She -entirely quits all the <i>vanities</i> of life; she only allows her maid to -<i>smooth</i> her hair. She suffers her hands and face to be washed, but -never paints her cheeks, nor tints her eyelashes. If she go abroad, it -is to the Temple to pray, or to the tomb (in some cases) of the "dear -departed," covered from head to feet in thick black, followed by a tall -footman, all black, bearing the <i>Sacred Rites</i>. If a man come too near, -he is waved, with a solemn gesture of the hand, to remove away: this is -the special duty of the <i>flunkey</i>. If, by any chance, the widow in her -march happen to lift her thick veil, and catch the eye of a man,—ah! -how dolorous must her prayers be!</p> - -<p>Precisely at the stroke of time, when twelve moons<span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span> have gone, the -widow drops all the <i>habiliments of woe</i>, and is herself again!—that -is, a woman in search of a husband!—<i>if she</i> have not, from clear, -sheer desperation, and want of anything better to do, already pledged -herself to her Priest or to her Lawyer. Now, free and at liberty to -choose, she may wish to look further; but it is probable that "the -inestimable services" of the Lawyer, in her time of misery, hold her to -recompense; or that the Priest, attentive to the precept of the <i>Sacred -Writings</i> (which commands that <i>Widows shall be comforted</i>), has so -well obeyed, that the Widow, completely solaced by the <i>dear, good -man</i>, gladly rests with him!</p> - -<p>The great book of <i>Rites and Customs</i> regulating the conduct of widows, -of widowers—in fact, the observances of <i>Society</i> generally—I have -never been able to see. It is in the care and under the constant -supervision of a High-Caste of exalted state, from whose authority -there is no appeal, styled <i>Missus Grundy</i>. I think a stranger can in -no case be allowed to see this Illustrious, nor the Book. Indeed, I was -told that no one, not even Royalty itself, could inspect the Book, nor -challenge this authority. It is hereditary in the mighty Grundy family; -and the head of the House is believed to be infallible in social -observances. Another remarkable thing is, there is never a failure in -the succession—a Grundy is always on hand!</p> - -<p>Now, <i>Missus Grundy</i> speaks with more tolerance as to Widowers: they -are not absolutely liable to decapitation if they marry again in less -than twelve moons. Widowers, for reasons I do not know, are favourites<span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span> -with the Barbarian females; and young women with money will give all -they possess to get a Widower, even when he have many children. It may -be because of the love for the "<i>pretty dears</i>," as the young ones are -called; but, whatever the cause, the fact is certain. To gratify these -gushing females, <i>Missus Grundy</i> allows a Widower to marry in a less -time than twelve moons: it is so desirable that the <i>pretty dears</i> -should have the tender care of a new (step) mother!</p> - -<p>As the Barbarians have no <i>Halls of Ancestors</i>, where the family -preserve with dutiful care the records of the virtuous dead—inscribed -on tablets of brass or polished stone—and where, arranged in due -order, stand the marble busts of those more distinguished—they soon -forget the dead.</p> - -<p>The High-Castes sometimes set up monuments in public places; in Temples -and the Temple-burial grounds; and inscribe thereon lofty panegyrics, -as false in fact as they are bad in style—and no more thought is given -to them. In truth, these monuments are always considered to be to the -honour of the <i>living</i>—who take the occasion to display their own -wealth, characters, titles, or taste.</p> - -<p>The Lower-Castes do but little more than hurry to the grave the -dead body, and dismiss the "unpleasant topic" as quickly as -possible—imitating as well as they are able the High-Caste, by setting -up a <i>Stone-slab</i>, carved with a ruder but not truer description. -Couplets in verse are often added; and, as giving an idea of the -humorous and coarse conceit of the Barbarian mind, I will insert some -of these <i>Inscriptions</i>.</p> - -<p><span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span></p> - -<p>Often the slabs are flat upon the ground, and the tombs ruinous -and neglected; in fact, very generally the burial-places, though -<i>holy</i>, are in a wretched condition—tombs fallen, stones and tablets -prostrated, graves quite worn away by the careless feet of passers; the -whole place wearing a sad air of utter neglect and forgetfulness. One -discovers a better culture making some progress, by curiously regarding -these stones, inscribed with memorials of the dead. They have slowly -become less uncouth, less barbarous, and less devoted to the wildest -vagaries of the <i>Superstition</i>. However, this observation is to be -taken in a very general sense.</p> - -<p>Often, in the country, I have stumbled upon a singularly-built old -stone Temple—standing quite alone, with the tombs and the tablets of -the dead, clustering beneath the shadow of the lofty, square tower of -hewn stone. Upon the hill-side, with a lovely view of hills, and soft -vales, and rich fields of ripening corn, and scattered groves—with -green meadows divided by flowering shrubs, where the flocks and the -cattle fed. Near by, orchards, white and pink in blossoms; and all the -air fragrant with a delicate perfume. At my feet, a few houses nestling -among lofty elms—far away to the West, the sun shining above with -slanting rays across a wide expanse of beauty—sitting upon a stone -bench, beneath the ivy-covered Temple-porch, I have looked upwards to -the serene sky, and outwards upon the tranquil and lovely scene; and -I have known no Barbarian rudeness, felt no Barbarian Idolatry. The -solemn Temple, eloquent in silence, the unbroken rest of the dead, -the calm and delightful presence of Nature, these<span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span> were here, these -are there; man unites his grateful worship across the wide world—the -Sovereign Lord <i>is</i> worshipped, though darkly, by these Barbarians! And -in this worship (in time to be purified) we are one!</p> - -<p>But I must give some specimens of Barbarian Inscriptions—by them -called <i>Epitaphs</i>, when written to the dead—taken from tablets in -places of burial.</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"Here lies an old maid, Hannah Myers;</span><br /> -<span style="margin-left: 0.5em;">She was rather cross, and not over pious;</span><br /> -<span style="margin-left: 0.5em;">Who died at the age of threescore and ten,</span><br /> -<span style="margin-left: 0.5em;">And gave to the grave what she denied to the men!"</span><br /> -</p> - -<p>Another:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"Poor Mary Baines has gone away,</span><br /> -<span style="margin-left: 0.5em;">'Er would if 'er could but a couldn't stay!</span><br /> -<span style="margin-left: 0.5em;">'Er 'ad two sore legs, and a baddish cough,</span><br /> -<span style="margin-left: 0.5em;">But 'er legs it were as carried her off!"</span><br /> -</p> - -<p>Here is one which refers to certain mineral [zi-kli] waters, prized by -the Barbarians for curative properties:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"Here I lies with my four darters,</span><br /> -<span style="margin-left: 0.5em;">All from drinking 'em Cheltenham Waters;</span><br /> -<span style="margin-left: 0.5em;">If we 'ad kept to them Epsom Salts,</span><br /> -<span style="margin-left: 0.5em;">We wouldn't a laid in these 'ere waults."</span><br /> -</p> - -<p>Here seems to be one, not uncommon, which covertly shows its disdain -for the gods of the <i>Superstition</i>:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"Here lie I, Martin Elginbrod—</span><br /> -<span style="margin-left: 0.5em;">Have mercy on my soul, Lord God!</span><br /> -<span style="margin-left: 0.5em;">As I would on thine, were I Lord God,</span><br /> -<span style="margin-left: 0.5em;">And you were Martin Elginbrod!"</span><br /> -</p> - -<p><span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span></p> - -<p>The following is most absurd:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"Here lie I, as snug</span><br /> -<span style="margin-left: 0.5em;">As a bug in a rug!"</span><br /> -</p> - -<p>And some equally <i>funny</i> relative placed near, but not probably pleased -with him, adds:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"And here lie I, more snug</span><br /> -<span style="margin-left: 0.5em;">Than that t'other bug!"</span><br /> -</p> - -<p>A slang term for a low, brutal fellow.</p> - -<p>The following turns upon the word lie [pha-li], and the word lie -[pu-si]:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"Lie long on him, good Earth—</span><br /> -<span style="margin-left: 0.5em;">For he <i>lied</i> long, God knows, on Thee!"</span><br /> -</p> - -<p>This is ridiculous in manner of quoting from the <i>Sacred Writings</i>; and -adding, without proper pause, the death of another person:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"He swallowed up death in victory</span><br /> -<span style="margin-left: 0.5em;">And also Jerusha Jones</span><br /> -<span style="margin-left: 0.5em;">Aged sixty!"</span><br /> -</p> - -<p>Here follow references to the Superstitious horrors:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"Whilst sinners [kri-mi] burn in hell,</span><br /> -<span style="margin-left: 0.5em;">In paradise, with Thee, I dwell!"</span><br /> -</p> - -<p>Another:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"When the last trump doth sound,</span><br /> -<span style="margin-left: 0.5em;">No more shall I be bound</span><br /> -<span style="margin-left: 0.5em;">Within the earth;</span><br /> -<span style="margin-left: 0.5em;">My soul shall soar above,</span><br /> -<span style="margin-left: 0.5em;">To shout redeeming love,</span><br /> -<span style="margin-left: 0.5em;">Which gave me heavenly birth!"</span><br /> -</p> - -<p>This I fear will be scarcely intelligible. The <i>last trump</i><span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span> refers to -a statement in the <i>Sacred Writings</i>, where it is said that a great -Trumpet shall awake the dead, and so on. Probably, the remainder may be -guessed by attentive readers of these <i>Observations</i>.</p> - -<p>The next intimates that the couple had been quarrel-some, but had, at -last, silenced their bickerings in a common grave:</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"Here lies Tom Bobbin,</span><br /> -<span style="margin-left: 0.5em;">And his wife Mary—</span><br /> -<span style="margin-left: 0.5em;">Cheek by jowl,</span><br /> -<span style="margin-left: 0.5em;">And never weary—</span><br /> -<span style="margin-left: 0.5em;">No wonder they so well agree:</span><br /> -<span style="margin-left: 0.5em;">Tim wants no punch,</span><br /> -<span style="margin-left: 0.5em;">And Moll no tea!"</span><br /> -</p> - -<p>These refer to occupations. By a cook:—</p> - -<p style="margin-left: 35%;"><i>To Memory of Mary Lettuce</i>:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"If you want to please your pallet,</span><br /> -<span style="margin-left: 0.5em;">Cut down a lettuce to make a salad."</span><br /> -</p> - -<p>By a sailor [ma-te-lo]:—</p> - -<p style="margin-left: 35%;"> -<span style="margin-left: 0.5em;">"Here lies Tom Bowline,</span><br /> -<span style="margin-left: 0.5em;">His timbers stove in—</span><br /> -<span style="margin-left: 0.5em;">Will never put to sea ag'in!"</span><br /> -<br /> -<span style="margin-left: 0.5em;">"Below lies Jonathan Saul,</span><br /> -<span style="margin-left: 0.5em;">Spitalfields weaver—</span><br /> -<span style="margin-left: 0.5em;">That's all!"</span><br /> -</p> - -<p>Spitalfields is a famous place for silk-weaving [tni-se-ti].</p> - -<hr class="tb" /> - -<p>I need not make any criticism upon these things. They would be -impossible to our better culture and<span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span> refinement. Our <i>Book of Rites</i> -would not suffer such low conceits to see the light if, by any chance, -any one should indulge in them privately.</p> - -<p>It may be said in fairness that these are specimens of the <i>low</i>, and -with <i>these</i> there is less indecency than formerly. There are, however, -abundant samples even among the Higher Castes, of things in really as -bad taste, though in neater language—quite as <i>offensive</i>, but to the -feelings of right reason rather than to those of literary delicacy. -They refer to the <i>canons</i> of the Idolatry, and seem, to a stranger to -that Presumption, quite incredible.</p> - -<p>However, one must reflect upon the effect of superstition, long -ingrained, and "born and bred" till its <i>enormities</i> are as familiar -as the most harmless images; and its blessings appropriated, and its -curses distributed, with an equal equanimity!</p> - -<p>I have not referred to the great Pageants when High-Castes are buried -who have been famous as Braves, either in distant forays with armed -bands upon the Heathen, or among <i>Christian</i> tribes of the Main Land. -Or, perhaps, some high chief who has ordered the great <i>Fire-ships</i> in -burning and plundering beyond the Seas. I have not referred to these, -because they <i>are</i> merely shows, and do not in any sense apply any -especial characteristic. One thing I have remarked—there seems to -be no respect for the dead, they are immediately forgotten, and the -very <i>monuments</i> ordered to be set up probably never appear; or after -so long a period, that a new generation wonders who can be meant by -the <i>figure</i> which rises in some public place! And<span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span> when these <i>are</i> -once placed on their pedestals, neglect falls upon them in a mantle -of indescribable filth. Even <i>royalty</i> cannot have the royal robes of -marble so much as washed by the common street hydrant [phi-pi].</p> - -<p>It is impossible not to feel that the cold and coarse feelings of the -Barbarians are, in respect of the dead, rendered more repulsive by the -horrid features of the Idolatry. In this there is so much to brutalise -and render callous, that it is only as <i>it</i> is disregarded, that the -natural human feelings come into play, and tenderness and delicacy find -expression.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span></p> - - - - -<p class="ph2"><a name="CHAPTER_VIII" id="CHAPTER_VIII">CHAPTER VIII.</a></p> - -<p class="center">OF ART, ARCHITECTURE, AND SOME WORDS ABOUT SCIENCE. [KRI-OTE].</p> - - -<p><span class="smcap">Until</span> recently the Barbarians had no proper style of Architecture, -unless in Temples, Castles, and Ships. The dwellings, even in cities, -were as ugly and inconvenient as it is possible to conceive.</p> - -<p>When the great Roman civilisation disappeared, the barbarous tribes for -many ages so slowly improved, that the aspect of common life remained -savage. The Priests of the Superstition, however, saved some tincture -of Roman learning, and brought from Rome some of the older knowledge. -These, however, directed their minds to the erection of Temples, and -edifices designed for the objects of Priestcraft.</p> - -<p>Then arose those structures, truly wonderful, in stone, which exhibit -so clearly the character of the gloomy Superstition: at first like -those of Rome, but in time added to and changed, till at length the -vast Temples, truly gigantic, called <i>Gothic</i>, arose.</p> - -<p>These are like huge <i>phantasms</i> of carved stone, rising into the sky. -Huge walls, buttresses, turrets, immense clusters of columns, vaulted -and lofty arches, long aisles, lighted by strangely-tinted windows, -carved masses of stone in prodigious strength, leaping, flying<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span> -upwards, upwards, in grand confusion, and yet upon a strange, wild -plan!—giving expression to an imagination only known to these dark and -strong Barbarians. Externally, on all sides these Temples are monstrous -idols in stone, stuck most curiously upon corners, high up in niches, -on turrets and battlemented [trit-ti-sy] walls, over the sculptured, -grand portals, everywhere—chiefly <i>diabolic</i>, exceeding all the dreams -of a mad and dreadful frenzy, yet borrowed from the Superstition and -illustrating it! Others surmounting these dreadful things, <i>angelic</i> -and serene—as if, after all, the human instinct spurned all the low -and horrible intimations of things too foul for expression, and yet so -frightfully <i>attempted</i>, in ghastly and grinning stone!</p> - -<p>The Roman-Greek types knew nothing of such—how clear and beautiful -these stood out, cheerful and <i>clean</i>, in the pure sky!</p> - -<p>As art found this sort of expression in the structures devoted to the -Superstition, so in the buildings for the chiefs of tribes the same -spirit directed, though modified by the object. In these art found -pleasure, and the barbaric mind delight, to pile up lofty Castles -of huge stone—dark, menacing—where all was for strength and to -symbolise <i>Force</i>, and nothing for refinement, nor even comfort. These -great structures are now, for the most part, crumbling away; not -from change of barbaric spirit in the love of <i>Force</i>, but from the -uselessness of the Gothic forms in the presence of big cannons. The -Roman Architecture, somewhat altered, is generally revived in buildings -of importance. Yet the Priests build much as before—dropping off, -however,<span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span> the more hideous of the grinning idols. In this unconsciously -giving a sign of the decay of the Idolatry itself. For when all its -<i>horrors</i> shall have disappeared, the morality and the simple worship -of the Lord of Heaven may remain. The improving condition has improved -dwellings, particularly of the Higher Castes. The poor still grovel in -huts and hovels, often too offensive for the healthy growth of anything -but pigs. Among the Low-Castes, in great towns, the filth and stench -are quite insupportable.</p> - -<p>In ships the English Barbarians pride themselves to be foremost. Upon -this subject we may fairly give an opinion. There are others quite -equal, and those of the <i>Starry Flag</i> often superior.</p> - -<p>At present the style is changing, and from wood are becoming iron, -with such massive sides of thick steel, that no shot fired from any -cannon shall be able to break through! So these English think to sail -with these huge iron machines into the waters of any people and force -submission. For the mighty cannon, shooting out vast fiery balls of -steel, are expected to knock to pieces any Castles and utterly burn and -destroy any city. And sheltered in these impregnable, swift, floating -fortresses of steel, these Barbarians expect absolutely to dominate -over all the Seas, and to sink everything which dares to oppose. This -supremacy is already vaunted; and all the taxes which can be got from -the people, from the tea and beer which they drink, from the tobacco -which they smoke, from the letters and papers which they write and use -in affairs, and from a share<span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span> of their daily toil, are devoted (after -handing a certain portion to the Queen and the High-Castes for their -pleasures) to these big, floating machines of war, to the huge cannons, -and to arm and pay the sailors and soldiers, that this domination be -absolutely assured! Still, so far, none of these terrible vessels have -proved of any use, as they can neither float nor fight; or, if they -float, turn bottom upwards at a small breath of wind, and, if moved -to act in concert, are so unmanageable as to be only terrible to each -other! The sailors, therefore, dread them as unfit for the sea, and as -<i>Iron Coffins</i> to poor Jack, who is forced to go into them!</p> - -<p>The introduction of <i>Steam</i> has only rendered the Western Barbarians -more conceited and more miserable. On nothing do they pride themselves -so much as upon the tremendous <i>Force</i>, which they have acquired in the -various Arts, by the use of steam. They, in this, as in other similar -inventions, mistake the nature of the thing used and its effect. They -think themselves <i>wiser</i> because they move faster—as if the hare be -necessarily wittier than the ox; and more civilised, because more -powerful—as if the rhinoceros were to be preferred to the horse.</p> - -<p>At this moment, the Barbarian tribes of the West are devoting all -their energies to this single notion of Supremacy. <span class="smcap">Force</span> is -absolutely the most coveted thing—to be strong, the only desirable -thing. And the acme of that civilisation of which they boast, glitters -only with polished steel, towering high, bristling with terrible -weapons of destruction!</p> - -<p>There are canals not much used, and not commonly<span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span> of good depth and -width. The High-roads are nearly as good, in some parts, as those in -our Flowery Land; but more frequently quite inferior, being either very -dusty or muddy. They have none of the conveniences for the shelter or -rest of travellers, provided everywhere by our Illustrious; nor are -the signal towers and fine shade trees, which give such beauty to our -roads, to be seen, excepting occasionally, and quite by chance, the -latter.</p> - -<p>The Bridges are insignificant, as a rule, owing to the littleness of -the rivers; but they are handsome and strong, built of stone, in the -Roman style. They span the rivers, the canals, and form <i>viaducts</i> -[pa-se-gyt] for roads of <i>Iron</i>. Upon these roads, passing sometimes -over the dwellings and streets of towns, move rapidly the long chain -of carriages, drawn by steam-engines, conveying many people and much -merchandise. These iron roads are numerous, and the works and buildings -connected with them very great and costly. The Barbarians greatly vaunt -the usefulness of these roads; but the rightfulness of their opinion -is by no means apparent. They break up the quiet and the accustomed -industries of the people; excite agitations, produce restlessness and -expense, accumulate too many <i>here</i>, and depopulate and render meagre -<i>there</i>. They crowd the cities with the poor, and leave the rural -districts empty; the towns are overburdened and the fields untilled. -They foster the extravagances of the rich and add nothing to the -comfort of the common people. It is said that in the saving of time -is a saving of money. But it is to be considered that this ease and -rapidity<span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span> of movement is not always usefully directed. It may be, and -it is, largely used only to waste and dissipate money and time. It is -said to save material measured in relation to effect. <i>This</i> is not -clear; for, although a <i>ton</i> be moved far quicker to a given point, -who shall say that the ton moved by usual means would not, all things -estimated, be as economically moved, and with as good result to the -common weal?</p> - -<p>The real question is not considered, which is—Have Iron-roads added to -the useful means of the people? Consider the cost, and say whether such -vast expense in other mode or modes of outlay would not have produced -means more beneficial.</p> - -<p>How much more numerous and better roads, vehicles, buildings for -the poor, improved culture, tools, larger areas of recovered lands, -new fertilisers, new and numerous schools—innumerable details of -improvement—had the intellect, time and money directed to these -roads been directed to the many needs of a people! The good, then, is -rather the good which activity of brain and outlay of money naturally -effect—possibly that activity and expense have not been most usefully -employed in Iron-roads—indeed, very probably <i>not</i> to the good effect -of a more naturally ordered expenditure. But the English, seeing the -<i>effect</i> of a prodigious activity and employment of money spread over -many years, place it to the credit of a <i>thing</i>—<span class="smcap">Steam</span>; never -considering at all whether the thing has been necessarily the cause, -or only the accident. To what effect, during the same time, might that -same energy and money have been applied! The new power stimulated -energy, and<span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span> possibly misled it. It may be said that steam did its -service by giving this stimulus. Probably not so. The question is, -Has Steam after all <i>misled</i>—fallen short, in fact, of those effects -which the usual and less novel forces would have produced? This is an -unanswered question.</p> - -<p>In the industrial arts the English are not remarkable. They are good in -fire-arms and curious in weapons, as may be expected. They are expert -in making barrels and vessels to hold liquors from wood; <i>need</i>, which -they call the mother of invention, made this art a necessity; such is -the prodigious quantity of <i>beer</i> which they consume. In dress-fabrics, -in tools, in furniture, in metals, they show no more skill than our -artisans, and in many articles not so much. We have arts, useful and -beautiful, unknown to the Barbarians; they have things of mere show and -luxury for which we have no use. In what is called <i>Fine Art</i>—that is -Painting and Sculpture, particularly—we have but little to compare. By -<i>Fine Art</i> is meant what is impossible to us; it is for the most part -intolerable to us.</p> - -<p>Think of the Illustrious of our Flowery Kingdom crowding into Halls, -glittering with gilt and showy colours, to see there, arranged upon the -walls and standing upon marble tables, great pictures of women and of -men, often naked or nearly naked—wholly nude figures, mostly of women, -in all attitudes, carved from marble, or made of a fine baked clay! -Not only so; but the illustrious mothers, wives, daughters, and female -friends, accompanying the men to the spectacle! The young man and the -young woman together gazing upon<span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span> the nude and flesh-tinted voluptuous -female, glowing in the picture! No; we give no such encouragement -to fine Art! Yet our painters compare favourably with those of the -Barbarians, in such proper use of the Art as is allowed by us.</p> - -<p>For the same reason, as Sculpture with us is only permitted where -useful or innocent, it does not reach after such effects as with the -Barbarians; where a naked figure of a young woman, done in marble to -the luxurious taste of a wealthy High-Caste, will command a great sum. -None the less, our Artists can execute with fidelity, as our <i>Ancestral -Halls</i> will show.</p> - -<p>Copying from the ancient Romans, in their most wanton and luxurious -period, the kind of painting and sculpture referred to is most highly -esteemed by the Christ-god worshippers! Many of the Roman works have -been discovered, and serve as models; thus the <i>ancients</i> are imitated -in their vicious taste, though condemned as very children of the devil!</p> - -<p>With the decay of the darker terrors of the Superstition, the mind, -rebounding from <i>asceticism</i>, swung to the other extreme. A rational -morality and worship would have preserved a due medium. But with -ancient letters revived a love for ancient art; and the indecencies -from that source were condoned to the excellency of the work—or -pretended to be. The Priests took no care to repress this outburst of -voluptuousness; in truth, moulded its nude forms to the embellishment -of Temples; and, holding the warm fancies of its devotees, strengthened -their influence by a new device. This zeal for the voluptuous in Art -and reproduction<span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span> of Roman types, began by the Roman Pope, spread -everywhere. Thus the <i>Superstition</i> itself sanctions this taste, which -to us appears so unseemly and immoral.</p> - -<p>In Parks and Gardens the English Barbarians are not surpassed. We -have no equals in horticulture; but in gardens the English are fine -artists, and in parks have caught the true <i>instinct</i> of Nature. When -in these, I have felt conscious of a fine civilisation. The lovely -parterres of blooming shrubs; the grand vases, rich in brilliant -colours of delightful flowers; roses, festooned, trailed in arches over -smooth walks; green spaces, where the sunlight lay warm and cheerful; -noble avenues of lofty trees; sweet arbours, embowered in blossoms -and verdant vines; shady walks, meandering among the trees; groves -of evergreens, musical with cascades, gleaming in marble basins; and -fountains, ornamented and sculptured in shining stone. Little lakes, -where the breezes awoke the sleepy waves and chased them to the shore, -and where the aquatic birds of many forms delighted to sport! The whole -place eloquent and still in beauty! <i>Here</i>, no force, nor barbaric -rudeness, nor worship of brutal strength, nor of hideous forms, nor of -lighted altars! <i>Here</i>, the English Barbarian was a civilised man, and -here I could love him!</p> - -<p>Ah, when shall he, so strong, see his <i>true</i> strength, and know how -to use it! Arm no more—teach the other Barbarians the proper use -of Force! Dreaming no harm to others, fearing no harm to himself, -and using the revenues of his great tribe to render it invincible in -virtue—how then invincible in all!</p> - -<p><span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span></p> - -<p>One day one of the High-Caste took me under his Illustrious protection, -and conveyed me to his grand House, built of hewn stone in the ancient -Roman method. It stood among fine trees, a long and glistening -<i>façade</i> [phr-not] of white and ornamental marble. He presented me -to his illustrious wife, who graciously saved me from the too great -embarrassment of her presence; for, as I shall hereafter explain, -the custom of the Barbarians in this respect shocks all our notions. -Hanging upon the gilded walls were the costly works of painters—among -them naked women, coloured and tinted, in most voluptuous forms, -smiling down upon us—upon sculptured pedestals, stood white statues, -in rich marbles, of exquisite maidens, nude, and attractive in every -graceful attitude and personal charm! All this was surprising, if not -pleasing—but when this Lord [Tchou] took me into the gardens and Park, -there, indeed, all was calm—the agitation of my spirit subsided!</p> - -<p>Walking with him, he took me by the arm, and said, "Ah, my dear -<i>Chin-le</i>, how little we know of each other; you do not understand -<i>how</i> many things can be with us, nor can we understand many of your -customs; but <i>here</i> we are not unlike—in <i>this</i> art we meet on common -ground." I expressed my grateful sense of his goodness, assented to his -happy reference, and then ventured to observe, "Your illustrious treats -me like a relation—a brother." "In what respect—I do not know." "Ah, -you presented me to the exalted, the <i>lady</i> [da-mtsi]—with us that -is to say, <i>this is a son, or a brother</i>." He smiled. "Well, perhaps -you are<span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span> right. I rather think you are, in respect of women, though -her Ladyship would not assent." I delicately hinted my embarrassment. -"The pictures, the ——." He laughed good-humouredly, and replied, -"Doubtless to eyes unused, such things look dazzling, and so on, but -it is really only a matter of habit." But then, I suggested, "Is not -Art misdirected when so employed." "Well, possibly; but an elegant -thing, a beautiful thing—why not give an expression to that beauty -which is the most interesting, the most charming?" "Does not <i>that</i> -imply a purity above experience and above nature?" "I see; you lead -into an ethical maze—look there?" I followed his hand, and the noble -Park extended on all sides; yet, I said to myself, in our Flowery -Kingdom, if a point be <i>doubtful</i> in morals we lean against the doubt. -But is there any doubt as to these <i>nudities</i>? However, turning with -admiration to the well-trained flowers, the spreading lawns of soft -verdure, the beautiful vases of brilliant shrubs, the fine trees, with -here and there a modest statue, or a marble fountain, I exclaimed, "How -perfectly satisfactory and pleasing are these effects of an elevated -Art, where nothing is suggested but what calms, cheers, refines, and -makes generous!"</p> - -<p>"Ah-Chin, my dear fellow, your enthusiasm is admirable; but we need -more than the serene, the cheerful, and the generous!" As he said this -he smiled at my look of bewilderment—for I was puzzled. Since then -I have understood better. Art among the Barbarians must be suited to -the restless eagerness of their nature, which demands excitement. And -the<span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span> passions which ought to be severely repressed, Art, in a hundred -ways, finds itself best rewarded to covertly gratify. Thus, all the -strong emotions are most coveted, either as shown on the canvas or in -the marble. Male figures, nude, writhing, wrestling, and in attitudes -of force, or expressing hate, or pain, or fierce contention, or, -if in repose, lapsing into the languor of desire. Female figures, -for the most part, so managed as to stimulate those feelings, or to -suggest those incidents which a wise man likes to ignore; or in such -methods as to suggest emotions of shame, of terror, of suffering, or -of crime—often debasing or evil in tendency, and rarely to any good -purpose. Pictures of bloody fights, of burning cities, of great ships -sinking, or <i>blowing up</i> with all on board; of wretches tearing or -cutting at each other, or struggling in blood and fury amid the waves. -Statues distorted by agony, or paralysed by terror—in such, Barbarian -Art greatly delights. In this, as in the sculpture of the Temples, -showing, in another form, its fierceness and love of strong excitement.</p> - -<p>In the cities, there are occasionally statues to men who have been -famous; and, in some of the great Temples, Sculptures of High-Castes -are sometimes set up. They are, as a rule, strange exhibitions. Many -of the great pieces consist of a crowd of figures in marble—an -astonishing jumble. There are figures blowing great horns; other -impossible ones representing huge human birds hovering about; chiefly, -however, naked women, with wings awkwardly fastened behind the -shoulders, transporting the dead; and others (again<span class="pagenum"><a name="Page_182" id="Page_182">[Pg 182]</a></span> females) with -rings of leaves held in their hands over the head of the dead or dying -man! All this is done, or attempted to be done, in marble; and involved -in it will be a great ship burning, or great guns being fired, and men -and women being killed by hundreds; or other dreadful scenes wherein -the great man took fearful part! Memorials or huge paintings, in honour -of persons famous in fight and plunder, are thus exhibited in the -Temples and public Halls. They are, in general, very astonishing!</p> - -<p>In the street corners are sometimes placed, on pedestals of huge -stone, carved effigies of a King, or of a Queen, or of some High-Caste -man. Of some Brave, who has cut off more heads than usual, or who -has seized more plunder, or carried fire and sword over the lands of -distant tribes. He is sometimes on horse-back; sometimes naked, with -shield and sword, and very terrible; sometimes so far aloft, on top -of a high stone column, that nothing can be descried but a <i>cocked -hat</i> and a pigmy figure under it. Rarely there may be a statue to some -High-Caste, who has been distinguished for wringing more taxes from the -common people, and, by this means, keeping large armed bands at work -abroad—to the glory of the English name! more rarely a statue to the -memory of any one renowned for a life useful to mankind.</p> - -<p>As works of Art, these things are not to be criticised. They are works -of <i>money</i>—that is, paid for by weight; merely meant to compliment a -<i>party</i> or faction in the State, and not to honour, particularly, the -subject of the Work, or to give a noble expression of human<span class="pagenum"><a name="Page_183" id="Page_183">[Pg 183]</a></span> genius or -skill. No purpose, perhaps, in the sordid workman other than to pocket -the large sum for the big show! Nothing wherein a grand imagination, -inspired by a fine enthusiasm and full of a noble conception, glows and -breathes in the stone, and makes it imperishable!</p> - -<p>Whether an unconscious <i>disgust</i> leave these public statues and -monuments alone in their ugliness, I know not; but they are totally -neglected, begrimed, covered with filth—often made the roosting-places -of the unwashed street <i>Arabs</i> (beggar boys) and <i>loafers</i> [na-sthi]. -Even the statues of living Sovereigns are so totally forgotten and -deserted, that the nose of <i>Majesty</i> may be a small pyramid of dirt, -and the ermine robes more defiled and foul than the rags of the street -mendicant!</p> - -<p>The Western Barbarians are very fond of <i>Science</i> [kno-tu-ze]—(this is -the nearest word in our language, though quite defective)—and consider -themselves in <i>this</i> to be far superior to the ancients and to all the -peoples beyond the great Seas. I have never been able to comprehend, -nor do I think the Barbarians themselves comprehend very accurately, -the meaning of the word.</p> - -<p>They will say of a man who is almost a fool, "Ah! but he is very -scientific." Of another, constantly blundering, and who has been famous -for prodigies of mistake, "His science is astonishing." A builder of -a great ship, or of a great bridge, sees his ship upset or his bridge -fall down; none the less, he demonstrates to his admiring countrymen -that, upon <i>scientific</i> principles,<span class="pagenum"><a name="Page_184" id="Page_184">[Pg 184]</a></span> the ship should have stood upright -and the bridge been as stable as rock!</p> - -<p>A doctor kills his patient [vi-zton] scientifically; a dentist cracks -the jaw in extracting a tooth; a surgeon breaks the leg which he -cannot set: <i>Science</i> is satisfied—"all was scientifically done!" A -man spends his life in looking at the stars; he is a man of wonderful -science. Another keeps a List of fair and rainy days during twelve -moons; his scientific attainments are respected and his <i>observations</i> -recorded, as if the fate of the harvests were involved.</p> - -<p>You will hear of a man of marvellous science, before whom ordinary -scientific men stand uncovered in silence; he has discovered a new kind -of <i>tadpole</i>, and added another to the already interminable <i>terms</i> of -natural Science.</p> - -<p>I have heard one of these learned <i>professors</i> [pho-phe-sti] say -wisely, "He is a benefactor of the race who makes two blades of grass -to grow where one grew before;" "but," he added, "he is a greater who -teaches mankind how to do this." In this way, wishing to show that an -<i>idiot</i> might chance to find a way to double his growth of grass, but -would be incapable of discovering the <i>cause</i>; so that, probably, the -accident would die with the finder. A wise man would, at once, look for -the reason, and finding <i>that</i>, be able to secure the benefit for all -time. This knowledge of cause is the kind called <i>Science</i>.</p> - -<p>The explanation is familiar to us. In our Flowery Kingdom, the master -teaches the rules, and the artificer puts them in practice. We call -him an Artisan who<span class="pagenum"><a name="Page_185" id="Page_185">[Pg 185]</a></span> has knowledge of an Art: we call him who knows -how things ought to be done, and who examines into things so as to -comprehend the best modes of doing, simply a teacher, or master. We do -not see that his knowledge, without actual performance, makes him a -great man—a man of Science (as the Barbarians have it). Indeed, if a -man do a thing merely mechanically, as a horse turns a mill, no doubt -he is an ignorant artisan. Still, this stupidity does not exalt, in -any degree, the nature of the knowledge of a brighter man: this one is -only an intelligent artisan. On the whole, then, it seemed to me that -the Barbarians, for the most part very ignorant, were easily imposed -upon by those who, having leisure, mastered the multiform <i>terms</i> (or -some of them) used by the teachers of Natural History in its various -departments. These, too, idle and with some ambition to be known, -easily fancied that the dry knowledge of words <i>was</i> knowledge; and -discovering with surprise at first, but soon with great complacency, -how very little one need to know to be ranked with men of <i>Science</i>, -at length prided themselves upon the very trivialities which otherwise -would have been unvalued. In fact, finally imposed upon themselves as -they imposed upon others, and really believed those trifles <i>to be</i> -important, because confined to those who paraded them as Scientific. -These busy, idle triflers in words become <i>the men of Science</i>.</p> - -<p>This is very laughable, and shows how mankind, everywhere, constantly -repeat the same follies. In our Illustrious annals men like these -have appeared and disappeared; founded schools, been admired, had -dis<span class="pagenum"><a name="Page_186" id="Page_186">[Pg 186]</a></span>ciples, then passed into oblivion; their works, often voluminous, -never met with; or occasionally dug out of mouldy bins and reproduced -in some parts to show up the pretensions of a <i>new</i> charlatan—to show -how much better the same things were explained, or the same terms used -by an old and forgotten author, 5,000 moons ago!</p> - -<p>These men, as with us, constantly overrate the value of their -labours; the world really can get on without them. Getting together -in <i>Congresses</i> [Bed-la-mi], they pay (or affect) great respect to -each other, and put on an <i>air</i> of abstraction; they are supposed to -be pondering upon the care of men and things, and feel the weight of -responsibility. Other men may be trivial; but to those upon whom rests -the due ordering of Nature, Care should be a genius and Dignity a -presence.</p> - -<p>In these Meetings, nothing is worthy of debate unless it be -<i>Scientific</i>. A plain paper, directed to a simple, useful object, -and stating in ordinary and intelligible language the rules useful -to the end, is not satisfactory. There should be something novel and -obscure, or it is unlikely to come within the desired category. In -truth, high and mighty <i>principles</i> on which man and the gods exist and -move and flourish, or upon a disregard of which decay and dissolution -follow—these are alone the proper objects of philosophers and men of -Science; and involved in the profound investigation of <i>principles</i>, -the Congress disappears from the common eye, and is lost even to -itself!</p> - -<p><span class="pagenum"><a name="Page_187" id="Page_187">[Pg 187]</a></span></p> - -<p>On the whole, the value of these scientific men to the world did not -seem to me to be considerable. I mean as <i>scientific men</i>—without -any of the pretension or cant [Bo-zhe] of their class, individuals -may be useful, and would be more useful without the false glamour of -class-vanity. A man of brain and who really thinks and examines, if he -have anything to say will say it, and it will be judged by its merit. -But when men having <i>time</i> and not knowing what to do with themselves, -and having some knowledge of words and but <i>little brains</i>, see an -<i>opening for imbecility</i>, and are received and praised and dubbed -<i>Scientific</i>, because they devote time and waste a large quantity of -paper to give the world <i>their thoughts</i>—it is doubtful whether the -more harm or the more good be done. To be sure, the idle and empty -man may be rendered supremely happy in his vanity, and may have been -saved from some personal degradation or vicious inclination—but the -world could have been well spared his <i>Catalogue of the Parasites</i> on -the Lobster, or his <i>Notes on the Habits of the Barn Swallow</i>, or his -<i>Suggestions</i> as to the proper use of smoke, or his <i>Hints</i> upon the -hybernation of Eels. No great harm is done, for nobody reads these -things but the men of Science, who are obliged to keep up to the work -of busy idleness, in reading for debate with each other and at the -<i>Congress</i>.</p> - -<p>This body professes to teach the proper rules for physical improvement, -and its members are natural philosophers. They do not, however, confine -themselves to the investigation of natural phenomena—they range over -the whole broad field of speculation as well, de<span class="pagenum"><a name="Page_188" id="Page_188">[Pg 188]</a></span>manding to know the -cause of all things, and the very essence, object, and end. Those who -take upon themselves this wider inquiry, assume a dignity far above -the mere <i>Scientists</i>—these deal with mere visible <i>forms</i>; but those -with the <i>laws</i> which underlie the forms, and with the source of Law, -its origin, its object, and its end! These are <span class="smcap">Philosophers</span>! -and when a man is a man of Science <i>and</i> a philosopher, then no more is -possible to human exaltation!</p> - -<p>I have sufficiently referred to the <i>works</i> of these in another place. -They cannot be wholly useless, if there really be a <i>brain</i>, honest -and strong, at work. For to such patiently, humbly, earnestly, full -of grateful recognition and conscious of the limitations of knowledge -and of inquiry; seeking and looking out, with sad eyes, upon the vast -world; to such, some new evidence of the grand order, some new and -brilliant ray of divine illumination may come—<i>not</i> to show <i>cause</i> -nor purpose, but to delight and tranquillise, to give new assurance of -the Beneficent and Infinite Wisdom!</p> - -<p>The English Barbarians have true men of Science. They are those to -whom the people are indebted for nearly all of the useful discoveries -and inventions. Men, who, engaged in some pursuit, apply a patient -investigation and thoughtful experiments to see if they cannot -<i>improve</i> the existing <i>means to ends</i>. In these investigations, they -discover a new source or a new <i>way</i> of power; and, in the experiments, -new applications and uses of it. When these men fall into the hands -of the <i>Scientists</i> and Philosophers, and, leaving their work-shops, -<i>shine with the gods</i>, at the Congresses—they<span class="pagenum"><a name="Page_189" id="Page_189">[Pg 189]</a></span> usually end in that -<i>glamour</i>—their light is no longer an illumination!</p> - -<p>Of the musical Art, some things may be said. There is a wonderful -variety of instruments—not many at all like ours.</p> - -<p>Some of the stringed are similar to our <i>Che</i>. There is one, so -enormous a structure, as to equal a house in size. It is made by a -wonderful combination of hollow, metal pipes, ranging in size from a -flute to a big cannon; and in height from a span to the lower mast of a -ship. Its sounds are many, single in melody, or astonishing in a wild, -clanging harmony (the Barbarians think); but to me, discord. All the -combined noises are terrific; and surpass what the effect would be of -our <i>Che</i>, <i>Yuhnien</i>, and <i>Pieu-king</i> all sounding at once!</p> - -<p>In Singing, the men often roar like bulls, and the women scream, making -hideous contortions. A handsome woman does not like to sing.</p> - -<p>There is a Theatre—play—where all the parts, men and women, are sung. -The passions of love, hate, jealousy, and so on, are sung and screamed -at each other by the players in the most absurd manner. The woman will -sing and shriek out the most astonishing <i>gymnasts</i> of voice, the -man shouting and bellowing back, and then both together bellow and -scream; the woman, at last, falls into the arms of the man, or the man -throws himself in a passion at the feet of the woman—both singing and -screaming all the while—and the curtain drops! Then arise the noisy -plaudits of the spectators—demanding a repetition!</p> - -<p>The barbaric music is, for the most part, like them<span class="pagenum"><a name="Page_190" id="Page_190">[Pg 190]</a></span>selves, rude and -noisy. There are some exceptions—and in simple melody often sweet and -tender. The <i>flute</i> and the <i>horn</i> are pleasing—the former is much -like our <i>Cheng</i>.</p> - -<p>Occasionally, one or two thousand singers, and as many performers on -instruments come together, and give a grand <i>Musical Treat</i>. Judge what -this must be, when you add to this vast combination also the prodigious -<i>House of Noise</i> (called Organ)!</p> - -<p>Oratory is an Art much admired among the Western tribes, and the -English think themselves to be prëeminent. I can hardly judge; one -needs to be a perfect master of a tongue to follow a speaker as he -ought to be followed. Barbarous races commonly produce effective -Orators; the imagination is vivid, the passions strong, and there is -enough culture to make the forms of speech at least tolerable.</p> - -<p>In the Law-making <i>Houses</i> speeches (orations) are often delivered. -For the most part dull in manner, insignificant in thought, poor in -illustration, very ineffective. The members go to sleep, or withdraw, -or rudely interrupt—sometimes <i>coughing</i> down the speaker. Very rarely -are to be seen any flashes of eloquence, to be felt any thrill of its -power. Unfortunately the same conceit, here as elsewhere, leads many to -believe themselves to be Orators to whom the ability to speak properly -is denied by nature. Yet these insist upon "airing their eloquence" -(as it is styled) on every occasion possible. Generally these men have -some subject, nick-named by the other members as a Hobby, which must -be spoken to whether the House will hear or not.<span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span> Then occurs one -of those scenes so characteristic. The Hobby-man rises and tries to -speak. He waxes eloquent (at least, he intends to be) on his favourite -topic—perhaps the Pope at Rome; or the <i>rights of women</i>; or the -<i>purification</i> of mud-streams; or the poor man's <i>beer</i>; no matter -what, when the other members determined to drown the speaker, break -through all the rules of the House, the orders of the Head officer, -and more, all the ordinary decencies, and <i>caterwaul</i>, and <i>cough</i> and -<i>howl</i>, till, from mere impossibility of hearing his own voice, the -poor, <i>squelched</i> orator sinks into his seat.</p> - -<p>Now, the House prides itself upon the <i>liberty</i> of speech and of -debate; it is <i>one</i> of the palladia of English Freedom; and this is -a forcible illustration <i>of the liberty</i>. Anything obnoxious to the -majority, or even to a noisy minority, may be silenced—such is the -freedom of debate!</p> - -<p>The English Barbarians especially boast that the Great Council -(Law-Houses) is not only the foremost of all national councils, whether -ancient or modern, in character and in wisdom, but also in dignity, and -the extreme care with which is guarded that most inestimable of all -<i>Institutions</i>, the Sacred <i>liberty of Speech</i>!</p> - -<p>There is a kind of oratory, sometimes contemptuously called -Pulpit-oratory by the English, which may be referred to, because it -forms a considerable part of the literary entertainment. Once a week, -on the <i>Holy</i> day, ten thousand speeches or more are uttered by the -Bonzes from a high place (called <i>Pulpit</i>) within the Temples. From -the place of delivery the name men<span class="pagenum"><a name="Page_192" id="Page_192">[Pg 192]</a></span>tioned is given to this kind of -speech-making. The speech is known by one name—<i>Sermon</i>. These sermons -form a part of the <i>rites</i> in the Temples, and are therefore numberless -and never ceasing. As ought to be expected, they are as dull as such -a formal thing must be. Some Bonze, new to his office, may attempt to -give a little life to the performance. But the High-Caste do not like -to be disturbed by any novelties; they prefer comfortably to sleep in -the soft seats with high-backed supports, where their fathers have -slept, Holy-day after Holy-day, for generations before them. They will -not have the Bonze, therefore, thunder the terrors of Jah in <i>their</i> -ears, nor affright <i>their</i> wives and children by painting Hell and -the Devil. Eloquence, therefore, in the Temples, if it exist, must be -content to glide softly over "green pastures," murmuring drowsily with -"meandering streams."</p> - -<p>The <i>lower-sects</i> are not so disposed to neglect their duty. With these -the Bonze is expected to be "instant, in season and out of season," in -the work of Jah. His <i>terrors</i> and the awful Hell; the wiles of Satan; -the agony of the damned; the danger of neglecting repentance; the need -of Salvation; the glorious Gospel; the blessedness of the redeemed; the -worthlessness of good works; the absolute loss, here and hereafter, -<i>of failing to Believe</i>; all these <i>canons</i> are vomited forth from the -pulpit with an energy, and, sometimes, when directed to <i>unbelievers</i>, -with a vindictive ferocity, startling and overpowering. The hearers do -not sleep; even the boldest tremble, and the timid and weak sometimes -go into convulsions of fear.</p> - -<p><span class="pagenum"><a name="Page_193" id="Page_193">[Pg 193]</a></span></p> - -<p>There are itinerant Orators, who go about the country making speeches -(and trying to make money) upon all sorts of subjects. They are -rarely effective, though occasionally, when they happen to seize -upon a popular fancy, or to stir up some popular feeling, they gain -a certain attention from the Lower-Castes. Whenever effective, it -is by blending some of the strong points of the Idolatry with the -prevailing agitation. If there be some matter concerning which the -populace presume to have any opinion, then the itinerant speaker has -his chance; and he is doubly influential if he mix in his discourse -a good proportion of matter taken from the <i>Sacred Writings</i> and -the <i>Canons</i>—this he distributes, to damn opposers and to reward -adherents, with a combined Priestly and Lay vivacity and force!</p> - -<p>We have, and have always had, ample specimens of these self-elected -teachers and speakers; and they receive with us, in general, about the -same neglectful consideration accorded to them by the Barbarians.</p> - -<p>On a review, it must be admitted that the Western tribes are ingenious -in domestic arts, and not wanting in invention. In the fine Arts they -are sometimes effective, though immoral—merely imitating the ancient -Roman-Greeks, whom they call <i>Masters</i>. Their architecture, when -worth attention, is Roman. But they have produced one novelty, <i>the -Gothic</i>—a wonderful outgrowth of the Barbaric mind, formed by its -great Superstition. In painting, when confined to natural scenery and -objects, they are sometimes very pleasing and correct. But in this -department, where they are not immoral, they are often repulsive, -seeking for<span class="pagenum"><a name="Page_194" id="Page_194">[Pg 194]</a></span> startling effects, caught from the strongest passions. -True Art elevates, refines, and pleases. It never lends itself to -<i>deformity</i>, to the bad passions, to baseness. And it cannot sully -<i>itself</i> by tampering with impure things. It recognises the twofold -nature of man, and addresses itself to his <i>moral instinct</i> and love of -divine beauty.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span></p> - - - - -<p class="ph2"><a name="CHAPTER_IX" id="CHAPTER_IX">CHAPTER IX.</a></p> - -<p class="center">OF AMUSEMENTS, GAMES, AND SPECTACLES.</p> - - -<p><span class="smcap">When</span> the lowest-caste takes a <i>holiday</i>, decent people keep away from -the place of resort, as they would from pestilence. The coarseness, -indecency, and uncleanliness are too revolting. Not that they really -differ in the ways of enjoying themselves; but from their personal -brutishness.</p> - -<p>The remarks following refer to those above them, and to the great body -of the <i>people</i>, when at spectacles and public resorts.</p> - -<p>To me, unaccustomed to it, the presence of women everywhere perplexed -and surprised. In days of sports, eating, drinking beer, gin, and -other drinks, romping of the sexes, and an incessant restlessness, are -very noticeable. In the open grounds, all kinds of sports and games -are going on; women and men dance, whirl about upon seats, rush after -and chase each other, swing in swings, all in a wild revelry! There -will be games where the woman is now pursued, and now the man; and now -shouting, screaming, giggling, struggling and kissing, men and women -rush after each other, catch each other; and then, reforming in ranks, -go through the same wild pranks again.</p> - -<p><span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span></p> - -<p>The chief out-door sports are horse-racing, boat-racing, hunting upon -horseback, bats and balls, foot-races, and the like. In-door: the -theatres, the dancing-halls, the circus, and a great variety of shows -and spectacles. Women attend upon all, and take a part in all—or -nearly all. In the theatre, the circus, the dances, and many other -places and things, they take the most conspicuous parts.</p> - -<p>Horse-racing is esteemed as the greatest of all spectacles; and -ranks as worthy of a national support. The Highest-Castes—even the -Sovereign—attend. The Law-making Houses, the Great Officers of -Administration, and the High-Bonzes, leave the duties of their exalted -rank, and postpone the making and ordering of the Laws, to attend the -<i>Races</i>. The Illustrious wives, daughters, and female relatives—even -royalty—hasten to them, and esteem them as the best of all sports.</p> - -<p>Every Caste—thieves, beggars, jugglers, the very <i>scum</i> of the -cities; <i>loafers</i>, vagrants—rich, poor; men, women, children—every -description of person, rush or crawl to the <i>Races</i>. Every sort of -vehicle, every mode of conveyance is used: on horseback, on foot; -in any way, the enormous multitudes crowd to the <i>Races</i>—it is the -English Saturnalia (as an ancient Roman festival, noted for its -licentiousness, was called)—I have heard the word <i>punned</i> [jo-akd] -<i>Satan-ail'ye</i>, by jesters—meaning the <i>Devil is in it</i>. Not a bad -notion, having reference to the evil effects of the sport.</p> - -<p>On both sides of the space where the horses are to run, immense -numbers of carriages of all descriptions, booths, stands and seats, -are arranged, where the vast<span class="pagenum"><a name="Page_197" id="Page_197">[Pg 197]</a></span> crowds stand, or sit, pushing, elbowing; -whilst the horses are <i>trotted</i> out, and the <i>race</i> is duly prepared. -At length, a great many horses, ridden by little men, looking like -Apes, rush off at a signal; spurred, whipped, urged by the riders into -madness, with eyes bloodshot, and nostrils distended, and every cord -and muscle starting out and straining—whilst the multitudes of men and -women stand up, shouting, leaping, screaming with excitement—sweep -like a whirlwind along the course, and pass the goal! And thousands -of gold are lost and won! By as little as a head, or a neck, one of -the horses is declared to be winner! The name of the horse is sent -all over the Barbarian world, and the <i>event</i> is watched for by -millions—because bets are made, not only upon the ground, but in every -part.</p> - -<p>I can hardly explain to the people of our Central Kingdom, the -excitement and the confusion of this scene. The most illustrious men -and women are present; the great Bonzes are there—all classes, the -lowest and highest, jumbled together, if not in contact, all carried -away by the same wild passion. About the splendid equipages of the -rich, mere human vermin crawl and fight for the crumbs and bones which -fall, or are thrown from the feasting women and men, carousing in the -carriages. In these, beautiful women laugh and bet with the men, drink -the wines, and exchange a hundred smiles and jokes. Betting books are -opened, and the women take bets and plunge into the vortex of the -phrensy. The race is over, and thousands are impoverished, many utterly -ruined.</p> - -<p>With us the Theatre is merely a public, out-door<span class="pagenum"><a name="Page_198" id="Page_198">[Pg 198]</a></span> spectacle, of no -importance, amusing the ordinary crowd, and free from immorality. Women -take no part in the representations—boys, dressed as females, playing -for women. But with the Barbarians the Theatre is an organisation of -government, and receives the highest support. Women act, and are more -popular with the spectators than the men.</p> - -<p>The first in estimation is the <i>Opera</i>. In this representation, as I -have said in another place, the action goes on, all in <i>Singing</i>. To -me nothing could be more ludicrous, more in defiance of all reason and -nature. The most terrible emotions—fear, hate, envy, as well as the -tender; love, affection, friendship—all sung, and not merely sung, but -bellowed, screamed, shrieked, in every contortion of throat and mouth!</p> - -<p>In the Tragic performance the fierceness of the Barbarians delights -in dreadful murders, plots, assassinations; in things which tear and -lacerate human feelings, and bring despair and death!</p> - -<p>The Comic is as coarse in loose <i>buffoonery</i> [Kro-sen-to-se] as the -tragic is for an extreme of agony, based upon crime and baseness.</p> - -<p>But the most astonishing of all the representations upon the Stage -is the <i>Ballet</i>. I should not dare nor desire to refer to this, were -it not to illustrate a point in the Barbarian character, only too -prominent; and to give further cause to the people of our <i>Flowery -Land</i> to be thankful to the Sovereign Lord, that He has not permitted -such mark of degeneracy to stain us.</p> - -<p>The Ballet is supervised by a very High-Caste Lord. It is composed of -a band of young women, selected for<span class="pagenum"><a name="Page_199" id="Page_199">[Pg 199]</a></span> beauty of form and of limb. They -appear in public nearly naked, or so clothed in tightest hose [ki-i-e] -and draped in thinnest diaphanous fabric, that what is concealed is -half disclosed and more piquant than if left uncovered. Troops of -these appear—dazzling in white or pink—upon the stage-floor. Before -they show themselves to the public, however, they parade, one by one -(as I was truly informed), before the High-Caste Supervisor of the -Ballet, who, with his assistants, duly examines the legs, arms, busts, -and drapery, to see if all be in due order. The drapery is carefully -measured to see if it be of the required length, and, if too short, -must be extended to the knees. Not to cover anything, but to satisfy -a pretence. For these transparent fabrics, aside from <i>that</i> quality, -are so contrived that they float off from the body and limbs with -every movement—and the motions studied are those which produce this -effect—twirling around rapidly being a chief feat. When the High-Caste -is satisfied that there be nothing to offend the most delicate, and -that all the demands of a pure <i>Christ-god</i> morality are satisfied, he -sends the young girls to the stage, and they appear in the <i>Ballet</i>.</p> - -<p>This is a dance—why should I say more. But consider this dance is -before the highest and best—in an immense and brilliantly lighted, -lofty house. There are vast crowds, seated upon a level with, or just -below the stage—in rows, one row above another, forming a grand -half-circle, from the floor to the dome; so high, that the faces -cannot be distinguished. Then the rich and glittering decorations; the -paintings, the sculptures, the music!</p> - -<p><span class="pagenum"><a name="Page_200" id="Page_200">[Pg 200]</a></span></p> - -<p>The music of innumerable instruments strikes up. In come the troops -of half-naked girls; their busts, their legs exposed. In they come, -leaping, dancing, twirling, whirling, flying! They twirl around on -the toes like tops. They spin on a single toe, sticking out the other -leg—and, in this attitude, revolve about! They retreat, advance, -stoop, go backward, forward; twisting, twirling, throwing themselves, -their arms, and particularly their legs, into all possible positions; -whirling about on one leg and extending the other, being the most -admired feat! This is (very faint) the <i>Ballet</i>!</p> - -<p>Mothers, wives, husbands, daughters, sons, lovers, maidens, look upon -this spectacle—and pray for the benighted Heathen!</p> - -<p>Englishmen often remarked to me, jocosely, "Ah-Chin—no like the -Ballet—why, the Theatre nowadays <i>stands</i> on Legs!"</p> - -<p>It is a fact that, in those times which the Barbarians call <i>dark</i>, -when ignorance and brutality marked the whole aspect of common life, -the <i>instinct</i> of decency prevented women from appearing on the Stage -at all. It is quite a modern invention.</p> - -<p>The Circus is another favourite show. In this, women appear, ride -the horses, fly in the air, walk upon ropes tightly drawn above the -spectators, and form a main feature. They make the same study of -exposing themselves, and are undressed like the women in the <i>Ballet</i>. -They give to the performance the same kind of stimulus, to which is -added the further excitement of danger. For in leaping, flying through -the air, vaulting, and walking upon the tight-rope high above the -spectators;<span class="pagenum"><a name="Page_201" id="Page_201">[Pg 201]</a></span> the probability of a broken back, or neck, gives a new -sensation.</p> - -<p>In the warm weather, the English Barbarians find great amusement in -crowding to the Sea. Here, little houses placed on wheels are trundled -into the waves. From these, women, men, and children wade, and plash -and dive into the water. The women, and even children, often swim -very well—the men nearly all. The two sexes bathe quite near, or -together, in full sight of the people on the shore. Here, on the -sands, thousands are walking, sitting, and lounging about, amusing -themselves in the idlest sports. The men in the water are, with the -exception of a mere loin-cloth, naked. The women, though tolerably -covered, yet so carelessly that, with the motions of the bath and -waves, they are sufficiently exposed! In these sea-bathing places you -will see Barbarian life in all its rudeness, and love of boisterous -fun and frolic. The men, and women, and children, abandon themselves -to eating, drinking, bathing in the sea-water; to sports and games; to -dancing, sight-seeing, and <i>match-making</i>. The last is the pursuit of -husband-catching, which the free-and-easy life at the sea-side greatly -facilitates.</p> - -<p>Boat-races—sailing boats, and boats rowed or paddled—take place -at these sea-side places, and are greatly admired. They are -unobjectionable, and natural to a maritime tribe.</p> - -<p>A strange feature is to see women go fearlessly into boats, and, -hustled with the men, enjoy the excitement of the wind and wave, -to witness these races, or merely for the frolic—but women are -everywhere!</p> - -<p><span class="pagenum"><a name="Page_202" id="Page_202">[Pg 202]</a></span></p> - -<p>The Cattle Shows are characteristic. Here, fat cattle, sheep, fat -swine, fine horses, poultry, tools used in tillage, fruit and -vegetables, are shown; and the best receive prizes. Only a few of the -High-Castes attend these, and then merely as a form. The real support -comes from the farmers; and from the <i>Lower-Castes</i>. These crowd to -the show, paying at the doors, merely for frolic and fun. Open to late -hours at night, with music, lights, and places for eating and drinking, -the mixed crowd of men and women delight in the hustling, crowding. The -usual beer and other drinks are ready; the usual giggling of women, -surging, and elbowing, and pushing about! One wonders much, whether the -fat animals are not more respectable than the animals which crowd about -them! But I can hardly fairly judge of the real <i>character</i> of the -crowds, for they are too novel and too offensive to the habits of our -Flowery Land. It is certain, however, that the Barbaric element always -perverts the most useful things; and a Cattle Show must be debased and -turned aside from its proper objects. What have the women and men, who -push and surge about the brutes, of interest in the thing? Nothing. -They may know and care for sheep, when <i>roasted</i>, or for fat swine, -when in the shape of a <i>rasher</i> [fri-ie-tz].</p> - -<p>The most curious, and, perhaps, most important of out-door scenes is -the <i>Hustings</i>. When there is a vacant place in the Lower-Law-House (of -the great Council), the Sovereign commands a new member to be chosen -by those who have the right, in the town entitled to send. A sort of -stage is put up in the market-place, and here those meet who are to -be <i>hustled</i> for. Hustings<span class="pagenum"><a name="Page_203" id="Page_203">[Pg 203]</a></span> comes from this word, and means <i>to shake -together in confusion</i>. There are some who wish to send A., others -who wish to send B. Accordingly, these are seized by their struggling -supporters; each side endeavouring to put upon the stage <i>its</i> man, -and each trying to put off the man of the other side! One may judge -of the <i>hustling</i>. Each candidate submits to every sort of indignity. -The <i>hustlers</i> (voters, generally called) are chiefly of the Lower -(not Lowest) Caste, and enjoy this privilege mightily. Beyond the -immediate actors are the associates of the two parties—not having a -right to <i>hustle</i>; but, none the less, aiding in the general struggle, -by pelting with rotten eggs, garbage, or other harmless (sometimes not -harmless) nastiness [phu-fo], the man whom they dislike. Finally, one -of the men is got upon the stage; entitled to be the new member for -having had the larger number of <i>indignities</i> put upon him, and come -out a-top! These are—to have the head-covering driven violently down -over the face—to be befouled with stinking eggs and garbage, and all -the time to say, "<i>Free and independent voters</i>," accompanied by bows -and grimaces, intended for <i>smiles</i>!</p> - -<p>If the Lower-House, however, find on examination that some one has -hustled twice—that is, thrown two missiles, then the scene must be -rëenacted! For it is thought to be too dangerous to allow of this -unfairness. If one could do this on the one side, then it would be -done on the other; and in the excitement, things harder than mud would -be thrown, to the danger of life! As to the outside throwers, the -police take care that they do not exceed mud, filth, rotten eggs, and -vegetables!</p> - -<p><span class="pagenum"><a name="Page_204" id="Page_204">[Pg 204]</a></span></p> - -<p>When the new member is chosen, he is called upon by his supporters -to thank them in a speech. He rises to do this, and, bowing, says, -"I am powerless to express my grateful sense of the honour. <i>Free -and independent voters</i>"—at this moment a half-drunken supporter -of the defeated man gives the signal. The rotten egg has fairly hit -the new member in the face; the crowd on the one side and on the -other rush in <i>pell-mell</i>; the stage is broken down; stones, sticks, -clubs, brickbats, are used and fly about freely; noses bleed; heads -are cracked; oaths and yells arise! The new member, surrounded by -his supporters, finally conquers; and, placed in a chair, is lifted -by strong arms to the shoulders of sturdy men, who bear him to his -illustrious house, where his exalted wife and noble friends receive him -with delight. The tumultuous crowd are feasted by the Servants; and, -finally, yelling and shouting for <i>my Lord</i>—the new member—he appears -at a lofty window above them, thanks them once more, and disappears. -The rabble leave the place, the gates are closed, and my lord and lady -can congratulate themselves and be congratulated that the <i>farce</i> is -over. Power and influence remain with them—<i>the indignities are all -washed off</i>—it is merely English humour.</p> - -<p>In these Hustings the Illustrious wives and daughters, as well as all -male relatives, take part, and are obliged to take their share of the -<i>indignities</i>. The dirty child of a low-caste (who happens to have a -right to <i>hustle</i>) will be taken upon the silken lap of <i>my Lady</i>, and -feel boldly in my Lady's pocket for pennies; and the daughter of my -Lady sits down upon the stool and<span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span> feeds the hungry <i>old hag</i> of aged -poverty. The old hag being ill, and mother to the <i>hustler</i>. In this -way, and on these rather infrequent occasions, the bold Englishman of -Low-Caste vindicates his manhood and shows his power in the State. But -it is a mere form. The High-Castes understand the Barbaric temper, and -consider this mode of amusing it the cheapest and least inconvenient. -There is a struggle sometimes for the new membership between -individuals, but these are always of the High-Caste connection and -order. Actual power does not exist in the hustling rabble—<i>that</i> is in -the High-Caste. Nevertheless, sometimes the <i>Hustlers</i> can determine -which of two shall be sent; and, therefore, it is necessary, when more -than one desires to go, to submit to the <i>hustling</i>. Nearly all the -worst <i>indignities</i> are omitted when only one person is named. In this -case, all the hustlers being of a mind, they do not inflict more than -the <i>accustomed</i> indignities, which are moderate in comparison; though -one would think sufficiently humiliating.</p> - -<p>In the civic processions, which occur when a new magistrate is -appointed to a city, one observes how the old barbaric features still -predominate. Like children those things are most esteemed which grown -people disdain or laugh at. Rude force and the emblems of it; men -absurdly accoutred in old, fantastic arms and armour; banners which -once marshalled trained men to war; gilt and golden vehicles, conveying -priests and officials; these carrying glittering baubles in their hand; -loud music and bands of curiously dressed braves; these things delight -the multitude, which comes swarm<span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span>ing out from every hole and corner -of the city. Such crowds of both sexes, with children even in arms! -Nowhere out of these Barbaric and populous tribes can such a spectacle -be seen. The vast throngs rush and push about, and woe to that decent -man who gets entangled among them! Often the selfish, reckless hordes, -rushing through some street with a new purpose, overwhelm and crush -every moving thing in the way.</p> - -<p>Women, children, strong men, are often thrown down, maimed; even killed -outright! Thieves, beggars, the indescribable <i>scum</i> of degraded -humanity, mixed with the crowd (in its own character but little removed -from lowest debasement), give it an air of unspeakable disgust!</p> - -<p>Of these Civic Spectacles, <i>a Coronation</i> is supreme. This only takes -place when a new Sovereign is crowned. No one is admitted to the actual -Ceremony but the highest of the High-Castes. The common people, who -bear nearly all the taxes to pay for the enormous cost, must be content -to get such glimpses of the passing pageant, as is possible to them, at -the risk of limb and of life. The whole thing is so guarded by armed -bands, on horseback and on foot, with fire-arms ready, and swords -drawn, that it is only by rushing close to the horsemen, and pressing -upon the foot-braves, that any glimpse can be got by the common -multitude; and for these mere glances—under the bellies of horses, or -between their legs, or through some iron railings, or the like—the -devoted barbarians will risk their lives. Such is the admiration which -this great show attracts!</p> - -<p>It is thus admired, not only because of the awfulness<span class="pagenum"><a name="Page_207" id="Page_207">[Pg 207]</a></span> of the -<span class="smcap">Crown</span>, but also because the Idolatry plays so large a part in -it. The new King is always crowned by a Highest Bonze, in his costly -priestly robes, and anointed with <i>holy</i> oil; whilst the <i>Sacred -Writings</i> and Incantations are duly read and uttered! The worship of -Christ-Jah and the other gods, are all pledged, together with all the -Canons and beliefs, including the Divine Revelation of the Jewish -<i>Sacred Writings</i>; in fact, the ceremony, in the Priestly part, is Jew -throughout!</p> - -<p>The scene is characteristically barbaric. Force, and glittering -display; all the jewels, the gewgaws, the golden rods, orbs, bowls, -sticks; the spears, swords, steel armour, helmets; the robes, furs, -silks, velvets; jewelled garters for the legs; ornamented chains in -gold, for the neck; coronets, for the hereditary <i>nobles</i> [Hi-fi]; -cassocks, gowns, mitres, staffs; scarlet and crimson cloths, cloaks, -and waving plumes of the great braves; men in steel, on horseback—all -these things, and a thousand more! With the grand women, and the High -Lords! all are present. All is show and glitter; and childish! In the -midst, out there rides a man, all covered with steel armour, with a -long and flashing spear, who, sitting proudly on his horse, looks -defiance! A trumpet sounds; another dashes forward, and proclaims -the new Monarch; then the first, with a loud voice, defies to mortal -combat any one who dares to challenge the right of the proclaimed -Sovereign—and, thereupon, throws down a glove [kang]. If any one -should pick up the glove, it would imply an acceptance of the -challenge. No one takes up the glove. The<span class="pagenum"><a name="Page_208" id="Page_208">[Pg 208]</a></span> trumpets sound, the music -strikes up in a hundred places; the vast multitude cry and shout, -"<i>Long live the renowned, the exalted, the Illustrious!</i>"—and the -new-crowned man is King!</p> - -<p>In this barbaric display, the money expended is enormous in amount. -The jewels and mere inanities are so costly that, put to proper use, -poverty would scarcely exist. Nor is this all; the High-Caste get -all the honours and emoluments, though they bear but a small part of -the expense. Many of this Caste hold <i>hereditary</i> offices connected -with this Show, from which they derive revenue and high honour! One -may be hereditary <i>sword-bearer</i>, another <i>cup-bearer</i>, another -<i>towel-holder</i>, another <i>bottle-washer</i>. Nor is this sort of sinecure -(<i>name</i> for frivolous, useless Service) confined to males; females -may be hereditary <i>folders of the Queen's night-cap</i>, <i>washers of the -baby-linen</i>, <i>keepers of the robes</i>, <i>maids of the bed-chamber</i>, and so -on! Still, such is the ignorance and debasement of the common people, -and even of the better classes, that, although they pay for these -expensive whimsicalities and barbarisms, and never by any chance share -in the personal benefits, <i>they admire them</i>; and believe them to be, -in some mysterious way, connected with their <i>glorious constitution and -privileges</i>!</p> - -<p>I scarcely like to speak of the displays by the <i>braves</i>. These are -those on horseback, those on foot, those with horses, and cannons -mounted on wheels; and some who march partly, and partly ride. Our -<i>Flowery Kingdom</i> knows these armed bands, and how rude and disorderly -they are. How they plunder and kill the defenceless,<span class="pagenum"><a name="Page_209" id="Page_209">[Pg 209]</a></span> and burn and -destroy! How fierce they are, and how reckless of order, even to their -own chiefs!</p> - -<p>But I will refer to the main display of these armed bands. Once or -twice in twelve moons, all the bands being assembled, are divided into -two parts. Each part has a great Chief at the head, with horsemen, -footmen, and those with the wheeled-cannon.</p> - -<p>One of these Divisions is sent to a distance, and the other is kept at -hand. Then the one near is commanded to act as if the distant force was -an enemy, who, having landed, was marching into the country to subdue -it. In this way, it is intended to teach the armed bands to march, -countermarch, hide, seek, advance, retreat, get into ambuscade, get -out of it, rush up hills, rush down hills, cross rivers, make bridges, -construct roads; <i>pretend</i> to blow up and to construct earth-forts; -<i>pretend</i> to charge, to fire, to shoot, to rush with horses, to swiftly -move and fire the cannons, each against the other; to skirmish in -small squads [kong], and fight in large bands—in fine, to carry on a -<i>Military campaign</i> (as the Barbarians term this prodigious nonsense). -Some one said to me, "A very <i>sham pain</i>." It seemed to me no sham to -the soldiers—so far as <i>toil</i> is concerned.</p> - -<p>How, in carrying out this tomfoolery [hen-di-ho-ty], bands of armed -men may be seen scattered over a wide range of country. Smoke of -fire-arms and reports of the cannons may be seen and heard, in -different parts—and a quiet traveller may be surprised to see suddenly -a band of men, armed, rapidly approaching, with the bright steel -glistening in the sun; and, levelling these steel-spears affixed to the -fire-arms, see them rush, <i>pell-<span class="pagenum"><a name="Page_210" id="Page_210">[Pg 210]</a></span>mell</i>, upon a row of bushes, firing -and shouting—then, suddenly recoiling, rush back and hurry to shelter -behind some <i>other row</i>! Then cannon will bang, and smoke will rise -from among trees near the place; and the horses will be seen advancing -rapidly, dragging after them the cannon, which, being planted on a -hill, fire and bang away; then, all at once, some great braves, with -feathers flying, and swords flashing, will rush directly upon the -cannon, even right into the mouths!</p> - -<p>Then <i>pell-mell</i> other horsemen, cutting and slashing with long swords, -and firing off little fire-arms, will be seen; and soon long lines of -foot-braves will appear among the trees and bushes, and some will rush -upon the others, and others rush upon them, firing and banging away, -in a manner very surprising; and this is a <i>sham-fight</i>. Sometimes -the braves get so excited that they really do fight in good earnest. -As there is nothing but powder in the fire-arms, the danger is in -the swords and spears, which are sometimes so used in the heat and -excitement that many braves are really hurt.</p> - -<p>When all is over the head braves of the two forces make Reports of the -doings of their respective divisions, complimenting the braves and the -head men upon their discipline and order.</p> - -<p>On one occasion the Royal Prince and his attendants rode directly upon -the mouths of a battery of cannon. Now the whole idea of the <i>Sham</i> -is that everybody is to conduct himself precisely <i>as if</i> the doings -were real. Any head-brave who forgets this is disorderly and liable to -punishment. What would have been the fate of the Royal party had the -cannon which they rode directly<span class="pagenum"><a name="Page_211" id="Page_211">[Pg 211]</a></span> upon, been charged with balls as well -as powder! It is not to be found, however, that the Great Brave in his -Report referred to this extraordinary exploit of the Royal Prince.</p> - -<p>With an enemy, real, deadly, strong, advancing into the country, then -indeed the braves would have work which would stir all their wits and -nerve all their strength. Marches in rain and mud; toilsome nights; -work in the ditches; cold and biting winds; wakeful and wearisome -watchings; all endured manfully, and hardly noticed <i>because it is -real</i>. Even a pauper disdains make-believe toil, and takes the pittance -tendered for it as an insult. To the common man all this labour and -exposure is very hard and very real—all the more so, because it is -mere noise and smoke. No wonder that he is careless and indifferent; no -wonder that he curses the nonsense which wearies him without giving him -any satisfaction. Show him true, honest need; where the enemy of his -tribe lurks, and he is alert, active; calls up all his intelligence, -looks to his arms, looks about him, and feels no fatigue. But this—he -loses discipline, and is really demoralised by a <i>Sham</i>.</p> - -<p>Still the Barbarians greatly admire all this noise and blustering; -and the Head-Braves fancy that the bands are improved in order and -in knowledge of arms; that they would really understand how to meet -a genuine enemy more skilfully, by having <i>made-believe</i> to fight a -friend. All human experience shows the opposite of this to be true; -for the <i>sham</i> is certain to <i>entail</i> some of its mischief and injure -the very qualities which it is supposed to improve. In the nature of -things this<span class="pagenum"><a name="Page_212" id="Page_212">[Pg 212]</a></span> affair cannot be good. The object is a sham—everything, -therefore, about it is sham. The fight is a sham, and the fighter is a -sham-brave, and, therefore, worthless. Who doubts that he is injured by -this pitiful work?</p> - -<p>When these armed bands march in the displays made on public occasions, -then, knowing that they are doing true work with a true object, they -enter into it with spirit. Every man feels himself to be a part of a -fine whole, and interests himself to do his best. These displays of the -numerous armed men, marching with banners, bright swords and spears, -with cannon, great troops of horses, long columns of glittering steel -flashing in the sun, with brilliant coverings and gay colours, and -the loud clanging music—these attract great multitudes. Whilst the -High-Caste Braves, on grand horses, clothed in bright armour and steel, -prance about and order the bands of braves. All are quiet and orderly, -and preserve due restraint. One would not know that these are the same -turbulent, untrained, reckless, and cruel plunderers and murderers, who -devastate the homes of peaceful people beyond the seas.</p> - -<p>I did not see the big fire-ships, for it was not permitted to me. Or -rather it would have been very uncomfortable indeed, for the rude and -insolent Barbarians in the ships know nothing of ordinary politeness -and civility. They jeer my illustrious country and people, and mock at -us with the brutality of conceited and barbaric ignorance. I was told -that the big ships perform a great many movements, firing off the great -cannons, and moving about each other, and<span class="pagenum"><a name="Page_213" id="Page_213">[Pg 213]</a></span> pretending to fight—in this -way to teach the head officers and the men how to manage the vessels, -and how to fire the enormous guns, and how to shoot the big balls and -fire-bombs, and other horrible things, in the most destructive way. -Sometimes an old vessel is allowed to float on the waves, and the -fire-ships shoot off the cannon balls against the hull, to see how soon -they can destroy, burn, or sink it. Sometimes they send against it a -curious machine filled with gun-powder, which, sinking under the old -hull, suddenly blows up, raising the great mass entirely out of the -sea, and utterly destroying it! So ingenious are these fierce tribes of -the West in all contrivances for the destruction of mankind!</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_214" id="Page_214">[Pg 214]</a></span></p> - - - - -<p class="ph2"><a name="CHAPTER_X" id="CHAPTER_X">CHAPTER X.</a></p> - -<p class="center">OF THE EMPLOYMENTS OF THE PEOPLE, AND ASPECTS OF DAILY LIFE.</p> - - -<p><span class="smcap">I have</span> spoken quite at length of the English Barbarians as -<i>traders</i>—these form a large portion of the whole. Below these are the -lowest caste, workers, beggars, and thieves. The tillers of the land -make a great part of the workers; then those who toil in the mines, -shops, and great factories; lastly, mere day-labourers of all sorts.</p> - -<p>The tillers of land are wretchedly poor. In the years of their strength -they just keep from starvation, living in hovels hardly fit for a -brute, and not so good as the <i>Master's</i> dog-kennel. When strength goes -they become idle, paupers, and die in the poor-house [do-zen-di].</p> - -<p>The mine-workers delve in the dark bowels of the earth for coal, iron, -copper, tin, and other minerals. No beast works in more dirt, nor under -more brutal circumstances. Out of the light of day, far below, in -pitchy blackness, illumined only by the faint light of a lamp fastened -to his head, the <i>serf</i> toils—exposed to death from suffocation, by -the falling-in of earth, from great outbursts of water, from accidents -of many kinds, and from the fearful <i>explosions</i>! He gets more -money—but in the<span class="pagenum"><a name="Page_215" id="Page_215">[Pg 215]</a></span> light of day, when he has cleansed himself from some -of his weight of filth, the gin and beer shop give him the readiest and -only resource! The lives of these toilers and of their families are -scarcely imaginable. An explosion sometimes destroys nearly a whole -village!</p> - -<p>The vast numbers, men, women, and children, who labour in shops and -factories of all kinds, present a very uniform appearance of misery -and degradation. They swarm in the great towns, amid the <i>débris</i> -[kon] of coal and iron works, and in the <i>purlieus</i> of the places of -labour—dirty, noisome, barbarous. No High-Caste, unless by mistake, -ever goes among them; and even the lower avoid them. Worked by their -task-masters all the day, from early morning till late at night, for -such pittance as may keep them <i>at work</i>, what can be expected? Young -girls and lads work together; there is no decency (there hardly can -be), connections are formed, children come; but who is to care <i>for -them</i>? What can describe truly the actual state of things?</p> - -<p>When work is over, weary, without respect from others, and feeling -none, therefore, for themselves; no decent home, wife and children -draggled and wretched like themselves, where else to go but to the warm -and brilliant-lighted drink-places? Here is warmth, shelter, comforting -drink. Is it surprising that these, <i>the only homes</i>, take nearly all -earnings; and that the small remainder gives to the bare rooms, ragged -garments, and squalid wives and children, that aspect of misery and -brutishness? Whole quarters of towns are given up to this degradation. -The portals of Temples, the porticoes of grand edifices, the very steps -of public charities,<span class="pagenum"><a name="Page_216" id="Page_216">[Pg 216]</a></span> are crowded with these victims of ignorance -and selfishness—a selfishness peculiar to the cold nature of these -Barbarians, and which receives its finest and most exquisite polish -among the High-Caste. I speak of the steps of Charity Halls, where -relief is supposed to be given to the starving; but on the very steps -misery may find its last, wretched repose.</p> - -<p>It seems to be accepted as <i>inherent in the nature</i> of things that this -abounding debasement and wretchedness, wherein <i>crime</i> breeds by an -inexorable law, <i>must be</i>. The crime must be watched and kept within -bounds, and guards must carefully repress the disorders of this foul -<i>shame</i>, but the thing itself is inherent and ineradicable. It may be -so to the barbaric nature.</p> - -<p>The ordinary labourers of all descriptions, in the street, in the -shipping-docks, in waiting upon the artificers, in the digging, -toiling, manual employments, differ not much from their <i>congeners</i> -[re-la-tsi] in the factories and mines. Their habits are the same. All -are alike really <i>serfs</i>, taking no notice of the refinements and the -enjoyments of the higher-castes, and being everywhere rigidly avoided -by them. On a sunny day, if you walk in a public garden, you will see -some of these miserable beings lying about on the grass, stretched -out in the sun, asleep. By no chance will they occupy any place which -is usually used by the upper castes, nor will any of these, by any -chance (short of dire need), ever speak to or notice one of these low -creatures. Sometimes an open green space will present an appearance -like a battle-field after a combat. These <i>serfs</i> scattered around, -here one or two perfectly still, there<span class="pagenum"><a name="Page_217" id="Page_217">[Pg 217]</a></span> some just turning or raised -upon elbow; sometimes an old crone resting upon a recumbent man; most, -perfectly still and flat, give an aspect of dead and dying strewn over -the field. Occasionally men and women will be cuddled close together -for warmth; in truth, this grassy, sunny couch, is to them a luxury.</p> - -<p>The aspect of these day-labourers as they lounge, or slouch [gr-utn] -idly about the streets, is repulsive and curious. They seem unable -to stand up. Whether from the nature of their toil, or from mere -shiftlessness, I know not. But they never do stand erect, and slouch -along from one beer-shop corner to another, till they can <i>lean</i> or -<i>lie down</i>. They cluster about the corners by beer and gin shops, -rarely molesting any one, but frequently noisy and quarrelsome among -themselves. They carry their strong passions and strong drink to their -wretched haunts where crime and violence are rife. Women and children -of this class are also at these drinking places, and give a feature to -the degradation of unusual repulsiveness. These beer and gin shops, in -low quarters of a town, are prolific of riot and crime, but abounding -everywhere, in parts more decent, the police [ta-pki] are forced to -be more watchful. A striking illustration of the callousness of the -High-Caste is, that they derive their own revenues largely from this -very degradation of the <i>serfs</i>—for an immense tax is paid by them -upon the beer and gin which they consume—and this tax enures wholly to -the benefit of the High-Caste. In the Law-making <i>House</i>, therefore, -whenever some good man wishes to moderate this excessive evil of drink -and drunkenness; pointing out<span class="pagenum"><a name="Page_218" id="Page_218">[Pg 218]</a></span> how <i>Crime</i> takes root and flourishes, -and vice spreads from these drinking-places; how the whole community -suffers; he is laughed at and pointed at, and made odious to these -miserable creatures, as one who would deprive the <i>poor man</i> of his -Beer! In this connection of the serf with the rich man's revenue, it -is convenient to say "<i>the poor man</i>;" on ordinary occasions, the -"<i>drunken beast</i>," or the "<i>brute</i>," would be more likely.</p> - -<p>There are parts of great towns where decent people never go unless by -sheer need, and where in the night they would not go unless accompanied -by a policeman. Nothing can describe the aspect of the dark courts and -streets, of the mean and filthy buildings, shops, and dens! Nastiness, -foul smells, dirty shambles and garbage; doors and windows smashed and -stuffed with rags; gutters festering with impurities; and the human -vermin swarming like maggots in rotten flesh! Upon <i>this</i> foundation -the palaces of the rich and the vast stone Temples rest; one wonders -that they do not sink into it.</p> - -<p>It is a great boast of the English Barbarians that "a slave cannot -breathe in England." At first, when I heard this, I supposed that it -meant that he would die under the conditions of life awaiting him—he -would not be able to <i>breathe</i>—and therefore slaves were unable to -live in the land. But the boast merely means that it is not permitted -to add <i>black</i> slaves from abroad; they cannot live in England; nor -do I think they could. I do not comprehend the boast, unless on the -ground that it would be an expensive as well as useless cruelty to land -even <i>blacks</i>, merely to have the trouble and cost of burying their -carcases.</p> - -<p><span class="pagenum"><a name="Page_219" id="Page_219">[Pg 219]</a></span></p> - -<p>I have called these low-castes <i>Serfs</i>, disregarding the barbarian -<i>fiction</i> which calls them <i>free</i>. Not long since they were slaves -under precise law; now they are so by universal custom. When they were -legal <i>slaves</i> they had some care and protection; there was <i>a tie</i> -existing between master and servant; hearty service and affectionate -concern rendered the relation not merely supportable, but positively -advantageous. The tie is severed; there is neither hearty service nor -affectionate concern. The master possesses everything as before, but he -is no longer <i>obliged</i> to maintain his labourers. These are numerous; -they must work or starve. Whilst they <i>work</i> they get enough perhaps -to live; no longer able to work, mere pauper-life in poorhouses and -the pauper's grave await them. Nor do the masters even pay for these; -they have cunningly contrived to have the expense borne by all who have -anything to be taxed. Thus the severance of the ancient tie has only -enriched the High-Castes and freed them from all obligation to care for -the labourer, and sunk him into a condition of hopeless and debasing -poverty. The freedom is all on the strong side; the <i>slavery</i> more -abject and less softened by humane sentiments.</p> - -<p>Now there are a few, who have some dim perceptions of these so obvious -features to a disinterested spectator. They see that it is a poor -compensation to the wretched misery which holds thousands hopelessly in -its grasp, to point out an occasional accident of escape—where some -one, more gifted and more fortunate than his fellows, happens to rise -into comfort and slight esteem! These noble men, the harbingers of -light, who<span class="pagenum"><a name="Page_220" id="Page_220">[Pg 220]</a></span> try to see and to act honestly, in spite of early prejudice -and habit, perceive that there is no hope for these <i>serfs</i>, unless -they can be moved with a higher interest. They think they discover a -chance to move them by offering them <i>knowledge</i>, without, or nearly -without, cost. But it is doubtful if they be not too low, too brutal, -to care for <i>knowing</i> anything. Then, "they must be forced to send the -children, to be taught—<i>they must be whipped to School</i>." This is -resented as an outrage on the <i>freedom</i> of the serf—as an invasion of -his family rights—as a positive, additional, tax and burden. For he -gets <i>something</i> from the petty work, or from the begging or thieving -of the children, and now the Master takes <i>that</i>! Yet, probably, this -is one needful thing—to take the children into the hands of the State, -in every case where the natural guardian is unfit to properly care for -them. But the State cannot <i>half</i> take them. It cannot take anything -of the present pittance, and claim to have compensated by giving words -instead. It is cruel to say to him who starves in body, "Starve—I feed -the mind!" A poor parent cannot receive even knowledge in exchange for -bread. And it cannot be asked of him, in his low estate, to exchange -the little added support of the child's wage for the, to him, useless -words of knowledge. In the face of want one cares only for bread! -Therefore, the State which teaches must also feed the poor—or see to -it that the honest poor be first fed. If the parent can only feed by -the help of the child, the State must not arbitrarily assume to be -Master and Judge—saying, "Come to school—and starve, if must be."</p> - -<p>The High-Caste, secretly, clog and obstruct all at<span class="pagenum"><a name="Page_221" id="Page_221">[Pg 221]</a></span>tempts to raise -the low. Learning belongs to the master—ignorance to the serf. It -is enough for <i>him</i> to obey and work. There will always be poor, and -vicious poor. It is better to merely watch and guard against an <i>Evil</i>, -for which there is no remedy. To give instruction to the low-orders, -is to arm demagogues with a dangerous weapon. "'A little knowledge is -a dangerous thing'—it only enables the multitude to see just what it -suits the purpose of the <i>Agitator</i> to show! There is nothing but evil -in these grand measures. All must be left to individual effort; and to -the Priests. These must work as comes in their way; instructing those -who wish, and encouraging those who dutifully obey, and attend to the -labours imposed upon them by divine Providence" (Meaning, that <i>Jah</i> -has ordained, from all time, that some must be "<i>Hewers of wood and -drawers of water</i>"—a quotation from the <i>Sacred Writings</i>).</p> - -<p>In this manner, the High-Caste, when it condescends to the subject at -all, dismisses it. Indeed, this Caste, the Master-Caste, really feels -no other concern in the low orders, but a concern for their peaceful -subjection. To this point they direct so much care, as to have always -trained bands of braves, and strong, picked, well-ordered men, called -<i>Police, ready at hand</i>. So, in case the wretched, degraded, and -despised serfs and thieves, should dare to raise any stir, disturbing -the ease and enjoyment of the luxurious High-Caste, they may be shot -down without mercy!</p> - -<p>Necessarily, the elevation of the low-classes will be very gradual. -Many of the Priests, wishing to enlarge and maintain the influence of -the <i>Superstition</i>, actively<span class="pagenum"><a name="Page_222" id="Page_222">[Pg 222]</a></span> exert themselves among the honest and -industrious poor. And some of these Bonzes are as benevolent as the -traditions of their Caste and of their Idolatry will permit.</p> - -<p>It is doubtful if the present condition of the masses of the English -Barbarians be so manly and independent as ages ago—when they were -sufficiently intelligent to move in their own cause, and were really of -some importance in the State. Unfortunately, they did remove from their -necks the pressure of immediate, personal service, only to accumulate -upon them, <i>as a Class</i>, the whole weight of the landed and trading -interests. As a whole, therefore, they are more servile, more abject, -and more dependent; and the few individuals who may raise themselves -above the level of their class cannot even flatter themselves in this -to have gained. There never was a time when these individuals did not -exist—it is not clear that their numbers have increased.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_223" id="Page_223">[Pg 223]</a></span></p> - - - - -<p class="ph2"><a name="CHAPTER_XI" id="CHAPTER_XI">CHAPTER XI.</a></p> - -<p class="center">OF THE HIGH CASTES: SOME PARTICULARS OF THEIR DOMESTIC AND SOCIAL -CUSTOMS.</p> - - -<p><span class="smcap">In</span> this chapter I shall try to show some of the peculiarities of the -opposite extreme of Barbarian life. From ignorant poverty, verging upon -crime, crime and vice; we are taken to luxury, also verging upon crime, -crime and vice—though under very different forms. The All-wise and -Sovereign Lord knows how to judge each class of offenders!</p> - -<p>The High-Caste is very exclusive—it will not, if it can avoid it, -notice one of a lower order; and never will do so unless it has some -selfish end in view. This cold-bloodedness characterizes all Castes. -When the Barbarians, therefore, chance to meet, and being of near -Castes, cannot be distinguished by dress, they never touch or address -each other—but stare rudely up and down the person, to see if it will -be <i>safe</i> to be civil, the one to the other.</p> - -<p>In general, however, the two Higher-Castes present so many features in -common, that a spectator may regard them as one. Both look upon all -useful occupation as shameful; and whilst it is hard to call up a blush -for anything mean, detection in any honest work covers with confusion!</p> - -<p><span class="pagenum"><a name="Page_224" id="Page_224">[Pg 224]</a></span></p> - -<p>The women of this Caste appear everywhere in public, with the same -boldness as men. They dress in laces, silks, satins, velvets; richest -furs, feathers, shawls, and scarfs. Are so addicted to these things, -and to costly jewels, and ornaments of gold, precious stones, and the -like, that a fortune is often carried upon and about a fine Lady. -(<i>Lady</i> is for the female like Lord for a male). In truth, a Lady only -lives for two purposes—<i>to dress</i>, and <i>to marry</i>. I ought to add -another, but whether it be subordinate or chief I know not; in fact, I -hardly know what it is. We have no very near word. It is a <i>something</i> -of which you hear constantly—<i>to flirt</i>. To dress, it is necessary <i>to -shop</i> [keat-hi]. This, is to buy the innumerable articles which make -up a fine Lady's wardrobe and personal appointments. Heaven and earth, -and all the lands beyond the great seas, are ransacked to gratify the -insatiate demands of Barbarian High-Caste women. The finest paints for -the cheeks and eyelids, the most precious stones for the ears, the -neck, the wrists, the fingers; the most delicate perfumes, the pure -gold, the richest furs and feathers, spices, oils; the laces, scarfs, -silks, embroideries;—an endless variety. Shopping is, therefore, the -serious occupation (subsidiary to husband-catching and <i>flirting</i>) of -ladies. Many ruin themselves, or their fathers, their husbands, or -relatives, in this expensive luxury of idle vanity. High-Caste women -show themselves in public, sometimes on foot, but, more generally, -lolling, with poodles in lap, within open, grand carriages, drawn by -great, high-stepping horses. (Poodles are nasty dogs). They attend the -Temples, waited upon by <i>solemn</i> servants, clothed in showy<span class="pagenum"><a name="Page_225" id="Page_225">[Pg 225]</a></span> colours, -and bearing ostentatiously the <i>Sacred</i> books. They are conspicuous, -when at the Temple, for audibly accompanying the Priest in the -Invocations and Confessions: "<i>miserable offenders</i>" seeming to be a -phrase rolled like a sweet morsel, and having a savour of repentance -and humility, very edifying!</p> - -<p>The men do not appear very numerously with the women—leaving them to -do as they please. The men going off to their own exclusive pleasures: -gambling, betting, racing, boating, hunting, and other things equally -useful and improving.</p> - -<p>All through the night, which is the time of High-Caste revelry, the -streets where the great live resound with the noise of the carriages, -constantly busy with the transporting of the High-Castes to and from -the Theatres, the Dances, the places of Amusements, the Dinners, -the Parties, Routs, and visits. To mark the difference of the Upper -from the Lower, time itself is reversed; night is taken for life -and sport, and the day for rest, gossip [Quen], and <i>shopping</i>. In -nothing could the difference be more striking. The luxuriousness -of mere self-indulgence, which takes no heed of the usual order of -nature, and does not suspect that day has any better use! When in the -country, there is the same round of busy nothings. Visits, feasting, -drinking—dancing, routs, and parties. Women taking the lead everywhere -and in everything. Here, as in town, the business of life with women is -to flirt, to marry, to dress—the last should be first.</p> - -<p>The men add to the follies of women some things more robust, but not -more useful. Betting, horse-<span class="pagenum"><a name="Page_226" id="Page_226">[Pg 226]</a></span>racing, riding over country with dogs, -pursuing timid creatures—or gambling, drinking, and feasting.</p> - -<p>When I first arrived in England, I was amazed, and supposed all women -were <i>shameless</i> [ba-tsi] that I saw, whenever I went in public. In -our Flowery Land this class [ba-tsi], under the strictest survey and -care of the magistrates, are barely tolerated, and forced to the most -scrupulous decorum of dress and conduct. With us no modest woman of any -rank ever appears in public. Therefore my surprise and astonishment -may be imagined. Afterwards these were moderated, and I could make -allowances for the force of custom. None the less the custom is -remarkable, and will receive attention elsewhere.</p> - -<p>The mode of dress is simply wonderful. It is ever changing and ever -indelicate and monstrous—especially for women. When I first saw one -of these with a huge <i>hunch</i> on the top of her back, I thought the -person was afflicted with an enormous <i>tumour</i>; but when I observed -the same thing on all hands, I saw my mistake. The great hunch was -no more than a machine placed on top of the seat, under the outer -garments. The effect is something amazing. The women in walking also -wear the robe drawn as tightly as possible back and over the hips, so -as to display the whole form from head to foot in front, and also in -rear, excepting at the back-seat where the protuberance is. Here the -clothes are clustered, and hang down in a trail upon the ground! The -feet are thrust into very high-heeled shoes, or boots; so, in walking, -the woman stoops mincingly forward with short, unsteady steps, as<span class="pagenum"><a name="Page_227" id="Page_227">[Pg 227]</a></span> if -pinched at the toes, rattling her heels upon the pavement, and tossing -her back-gear and headdress, and showing off to an astonished observer -(unused to the apparition) something to be remembered! On every little -occasion taking up her <i>trail</i>, and discovering legs and ankles.</p> - -<p>At home, when receiving male and female friends to dinner, the women -do as they please—also in dances, routs, and the like. I was invited, -soon after my arrival, to dine. I had looked at a <i>Book of rites</i> -and ceremonies for the great, and hoped to get on tolerably well. On -arriving, my first mistake was to address the servant as Illustrious, -taking him for the master. In many houses the servant, dressed like -the master (being much more of a man in appearance), may well be -taken for him; but in some houses the servants are made to wear -<i>badges and colours</i> of their station. Women are very choice about -these men-servants, and will not have one unless he have very large, -well-formed <i>calves</i> [fa-tze]. I have heard that the rogues supply this -requirement by adding so much fine hay to the leg as will give due -swell and figure!</p> - -<p>Upon being shown up to the room, where I was to address myself first to -the <i>Lady</i>—the Illustrious wife—I made my next blunder. The lady was -large, full of flesh, rather red, with bright eyes. Another lady, just -moving away, trailed her long robe suddenly before me—my foot caught -and held her. She turned her white shoulders upon me, frowned—at the -moment I stumbled, and recovered myself awkwardly, with open hands full -upon the ample bosom of the Illustrious!<span class="pagenum"><a name="Page_228" id="Page_228">[Pg 228]</a></span> Ah, my confusion! I could not -recover my composure. I could see nothing but necks, shoulders, backs, -bosoms of women, and eyes flashing at me—heads, and feathers and -jewels—lights, noise, confusion! I got away—never knew how.</p> - -<p>Women, when undressed in this indelicate way, are said to be in <i>full -dress</i>. I think this is a sly sarcasm of the men. The men, however, -dress in a manner not at all better. When in full dress, they put -on a ridiculous close garment, slit up behind, and very scant, with -two tails, which pretend to cover the hinder parts. The <i>trowsers</i> -(an "unmentionable" article for the legs), no more than the <i>under</i> -garment worn by us, is the only covering for the legs and lower part of -the body! Imagine the indelicacy! In this style of <i>full dress</i>, the -women and men of the High-Caste Barbarians meet and mingle together -everywhere, and at all feasts, revelries, and dances.</p> - -<p>In the shows within-doors the same mode prevails. At the public -spectacles, in full view of thousands, ladies sit exposed to the gaze -of men, who often level at them the magnifying glasses taken for -the purpose! Critically examining the exhibition before them from a -distance of twenty feet [tu-fai].</p> - -<p>The dress of women on horseback is as follows:—The head is covered -with a man's head-gear, round, hard, high, black in colour, with a -narrow rim. The bust and body are just as tightly fitted as possible, -the hips and figure exposed in exact shape (how much <i>made up</i> no one -can more than conjecture), and the legs covered by the dress falling -over them long and full. The<span class="pagenum"><a name="Page_229" id="Page_229">[Pg 229]</a></span> woman sits on a side-saddle, one leg -well up over a horn of the saddle near the front top, and the other -supported with the foot in a steel rest. She is lifted by a male -servant, relative, or friend, into her perch. And when she, with the -little whip in hand, takes up the long strips of leather by which she -guides the horse, and starts off, there is a show the most curious! -Up and down, with every motion of the horse, she <i>bobs</i> [Ko-bys], -exposing, to any one looking after her, the most precise model of -herself! but in an attitude and costume so remarkable, that I never saw -even the accustomed Barbarians disregard an opportunity to see <i>this -show</i>, however indifferent they may usually be. Nor do I think that the -Barbarian women esteem any exhibition of themselves superior to this.</p> - -<p>In the country you will see several apparitions of this kind, urging -their flying horses after men and dogs, all chasing <i>pell-mell</i> some -poor hare, which, running for cover, is pursued by a crowd of men and -women on horseback, with dogs, yelping, barking, men blowing horns and -shouting; the women on the horses leaping over fences, ditches, and -urging their horses as wildly, boldly as the men—and sometimes in -all respects as skilfully and well! This Sport is considered by the -Barbarians to be very manly—nor do they consider a broken back, or -even neck, as any objection to it!</p> - -<p>The <i>Rout</i> is a favourite amusement with the High-Castes. So named from -the confusion of armed men when <i>routed</i>—put to flight. It is to get -together just as many people of both sexes as possible. With no sort -of regard to the size of the house, but only to show<span class="pagenum"><a name="Page_230" id="Page_230">[Pg 230]</a></span> how many of the -High-Caste will respond to the invitation.</p> - -<p>In full <i>undress</i> the ladies and <i>gentlemen</i> (Barbarian style for any -High-Caste man) crowd into the house. Every stairway, every hall, -room, chamber is filled. Refreshments are provided, but the flux and -reflux of the people render all eating and drinking very difficult. The -women flash in jewels, pendants in the ears, sparkling brilliants on -arms, busts, ornaments of flowers and gems in the hair, jewelled fans -in hand, perfumed laces and scarfs, tinted, and flushed, and adorned, -exposed to bewilder and intoxicate the men—in fine, in the pursuit of -husbands, or bent upon flirtations! These entertainments are designed -for the very purpose of excitement and match-making. "<i>Society</i> is kept -alive—life is made endurable by these things," the High-Caste women -say. They have no other business but to attend to such matters; and to -them <i>Society</i> looks to save it from dissolution and despair!</p> - -<p>In the <i>Rout</i> all is confusion and opportunity. The young people, -the old people, the highest and the lowest (permissible), are thrown -promiscuously together. Women and men mingle, jostle, jamb, crowd, -wriggle, and writhe together as best they can. The young lady suddenly -finds herself quite in the arms of the young man who has saved her from -a fall; and he, in turn, "<i>begs pardon</i>" of some woman, into whose lap -he has almost been thrown by a sudden press.</p> - -<p>Acquaintances may be made, <i>flirtations</i> begun, ending in something or -nothing. But <i>Society</i> has had its excitement, and its members their -chances for mere idle<span class="pagenum"><a name="Page_231" id="Page_231">[Pg 231]</a></span> display, gossip, sensual gratification, or -the more serious business of High-life—<i>fortune-hunting</i> by men and -<i>husband-catching</i> by women! The <i>Waltz and Dance</i> are, however, the -great game (for they are really one) of Barbarian life. Every Caste, -according to its ability, dances—the low imitating, to their best, all -the "<i>airs and graces</i>," dress and <i>flirtations</i> of their superiors. In -the Waltz, when the music strikes up, the man takes the woman about the -waist, standing with the other dancers in the middle of the floor, and -she leans upon his shoulder interlocking the fingers of her disengaged -hand in his. In this close position, they begin to wheel around, -around; one couple follows another about the clear space left for -them, till many couples are seen twirling, whirling about, around to -the sound of the music—ever in this wild, whirling sort of a gallop, -following one after another, rapidly! The long trails of the woman are -held up, the embroidered skirts fly out, the silken shoes and hose -flash; she is held close and more closely in the supporting arm, her -cheek almost touches, her bust, neck, and face glow with excitement, -the eyes and jewels sparkle, the man and woman whirl about, till -intoxicated, dazed, and nearly exhausted, she sinks upon his arm and -motions for rest, and he half supports and half leads her to some soft -bench or chair! Such briefly is the Waltz. The dance is the same thing -nearly, only more variety of movement is introduced. The whole object -is to bring the sexes together, and keep <i>Society</i> alive, as before. -<i>Flirtation</i> and match-making being main elements of social life.</p> - -<p>The manners of the High-Caste are not really more<span class="pagenum"><a name="Page_232" id="Page_232">[Pg 232]</a></span> refined than -elsewhere; only there is a cool tone. Nothing must surprise, nothing -confuse, nothing abash. A blush must be as rare as a laugh. A young -woman seeing a young man gazing at her with bold admiration, must -coolly <i>look him down</i>—if she please. His is an action of mere -rudeness, or <i>should</i> be, when directed to a virtuous woman: but -no, "a man may gaze upon what is everywhere exhibited <i>for</i> his -admiration—may he not?" And yet, with strange inconsistency, a -woman has a right to complain if a man, captivated by the very means -designed, too rudely express his pleasure. And one man is required -to chastise another for the rudeness to his relative, though he know -that, in the nature of things, the female should expect what she -encounters—and more, the complexity is further involved, that though -one man must call another to account for this sort of rudeness, yet -every man indulges in it!</p> - -<p>Young people, in public, of the two sexes, without shame appear in -close intimacy—and will look upon statues and paintings of naked women -and men, talking and criticizing, examining the works and looking at -them in company, without confusion, or appearance of there being any -indelicacy. As if, in fact, in the bosoms of the High-Caste there did -not exist any of the passions of ordinary mortals!</p> - -<p>There are very numerous galleries of Art, where statues, paintings, -pictures, models, and the like, are shown, which are always crowded -by High-Caste women, children, and men. And shop-windows are made -attractive by displays of pictures of nude, or half-<span class="pagenum"><a name="Page_233" id="Page_233">[Pg 233]</a></span>nude, women -and men, who act in the Plays, or who are notorious in Spectacles. -This sort of indecency prevails; and strikes one, not used to it, -with an unpleasant surprise. He knows not what to think of its -significance—have all his ideas of decency been indecent?</p> - -<p>I am not able to say much of the interior life of the family. I was -told that a happy family was rare—quite an exception. It is only -<i>where the wife rules</i> that any peace is secured. The wife is allowed -to do, generally, in Society and at home, as she will. The husband goes -off to <i>his</i> pastimes and pursuits. Children whilst young are committed -to the care of servants, and when older sent away to be educated and -trained by hirelings.</p> - -<p>The daughters, when grown, often move the jealousy of the mother by -attracting more attention from men—they are often <i>snubbed</i> and made -to dress unbecomingly, so that the mother may shine.</p> - -<p>Marriage among the High-Caste is an arrangement for an <i>establishment</i>; -and to secure the succession of family name and title. To these ends -great care is given to the money question. The man demands money for -taking the wife. Domestic happiness is hardly thought of; unless, -occasionally, by very young people, and they are laughed out of their -ridiculous romance.</p> - -<p>In the marriage ceremony, the wife, in the presence of the Idols, and -following the Invocations of the Priest, solemnly promises to obey -the husband. But this is regarded as a mere form. Any husband who -undertakes to enforce obedience, finds himself branded by<span class="pagenum"><a name="Page_234" id="Page_234">[Pg 234]</a></span> <i>Society</i>, -as a "brute!" Much of the infelicity in marriage rests upon this false -basis. For, with the virile instinct, man naturally expects obedience; -yet has, in his unmarried days, fallen in with the false notion of -woman's superiority in delicacy and moral virtue. This peculiar -affectation colours all Barbarian intercourse with the sex. It has its -root in the <i>Superstition</i>, possibly; where an immaculate virgin gives -birth to a <i>Son</i> of god-<i>Jah</i>! who is the Christ-god. Thus, woman came -to be mother of God!</p> - -<p>From this, very likely, followed all the false worship and gallantry of -the barbarians; who still, keeping up this mode of treating women as -superior in excellency, could scarcely deny to them a superior place -in the family. Assumed to be absolutely chaste and pure, they are -to be implicitly trusted—nor <i>to them</i> is there impropriety! Hence -follows the <i>fine Art</i> exhibitions—the undress dress; the waltz; the -mixed crowds—the <i>everything</i>, where women, according to the ordinary -feelings of cultivated men, should not be, or be in a very different -way. But the man before marriage, and afterwards, too, (excepting to -his own wife), pretends to look upon woman as a divinity—as something -far above him in moral goodness! <i>After</i> marriage, it is difficult -to dethrone this divinity—the man has not a divinity at the head of -his family; but all his friends (male friends) pretend to think so; -Society says so; and he is <i>himself</i> compelled to <i>pretend to the same -thing</i>. Under these circumstances he will never be likely to get much -obedience. None the less, a struggle commences; the man persistent, -strong; the woman unyielding, crafty;<span class="pagenum"><a name="Page_235" id="Page_235">[Pg 235]</a></span> the family divided; the children -demoralized; a false and wretched farce of conjugal <i>Play</i>, so badly -acted as to deceive not even <i>Society!</i> and finally ending in the -Divorce Court.</p> - -<p>This is the tribunal where <i>Causes Matrimonial</i> are settled; and, if -one may judge from its Reports in the <i>Gazette</i>, conjugal contention -is exceedingly common. For the public cases must be few, compared with -those where publicity is avoided by private arrangement.</p> - -<p>Doubtless, a fine man and an excellent woman may unite, and live -happily together, in spite of the unfavourable conditions. But, more -commonly, the high-minded man, really believing in the superior purity -of the sex, and her greater moral delicacy, finds his <i>Ideal</i> to be too -high; and without absolute cause to quarrel; in fact, seeing that his -Ideal was <i>itself</i> only an error of the prevailing delusion; ever after -struggles to bring himself into harmony with the existing fact—to -love and respect a woman and only a woman, with a woman's vanity, love -of excitement, frivolity and caprice—a very weary work. The woman, -too, still flattered, and exacting the devotion which her <i>lover</i> -(now her husband) gave to her in his days of delusion, thinks herself -treated with coldness; and, gradually, by her unreasonable complaints, -estranges altogether the husband, whom she, too, tries to forget, in -the admiration, flatteries, and excitements of Society!</p> - -<p>The affectation and falsity, therefore, respecting woman, tends to a -fundamental error in the relation of the sexes and the ordering of the -family. It is a strange and almost fatal error to give this exaltation -to<span class="pagenum"><a name="Page_236" id="Page_236">[Pg 236]</a></span> woman. No doubt, a real trust and respect tend to secure, in some -degree, the virtues accorded; and this true respect of an honest -man, who places his wife, or his relative, before himself in purity, -challenges the best of nature in the female. But man has reversed the -true order, and run counter to the true instinct of the race (quite as -strong in the female as in himself), when he thus puts woman before -him, in anything. What authority is there for this reversal of the -natural order? Why is woman more moral, more chaste? There is nothing -in the nature of things, why the man, here, as in all things, should -not be, as he is, the superior—the master. In morals he should be her -guide, her teacher, her best support. That Society is, indeed, unsound, -wherein the man may be low and sensual, and fancy, or pretend to fancy, -that the woman is better than himself—it is a delusion. Man gives the -real character to any Society—the woman will not be, cannot be better -than the man. The English Barbarians, in spite of the absurd falsity -of their customs, must have some tolerably happy families. The innate -perception of the eternal fitness of things will cause many couples to -arrive at a proper method. The wife, without exactly admitting it, even -to herself, submits to her husband; and the husband, without exactly -commanding (except in rare instances), feels that he is really the head -of the house—and the family gets on pretty smoothly, because living in -the natural order. But, in general, the struggle for mastery destroys -either the existence of the family, or all attempts at affectionate -ways of living. To avoid public scandal, the members<span class="pagenum"><a name="Page_237" id="Page_237">[Pg 237]</a></span> do not actually -separate; but all harmony and true domestic life are lost—and life is -a dismal and disorderly rout.</p> - -<p>The exaltation of the sex and the complete freedom allowed to them -belong to a state of society, if any such there be, where man is -still <i>more</i> excellent. There, indeed, a bright and beautiful ideal -is made real, and men and women know how to love and to obey; and -love is as true as the respect and the obedience. The Barbarians, -full of immorality, of rudeness, of strong passions, of selfishness, -controlled by a false conception founded in their Idolatry, act, in -respect of their women, as if purity, cultivation, generosity, and the -highest morality, everywhere existed! This, so false, is well-nigh -fatal to them. Yet, it is only an illustration of the uncultivated and -confused state of mind, even in the highest, that so simple a thing -as the natural order governing the relation of sex and family is not -comprehended; and that their Society is saved from absolute wreck only -by the strong and controlling instinct of nature, which, in spite of -obstacles, does bring the female into subjection to the male—at least -to an extent sufficient to make life possible!</p> - -<p>None the less the disorder of households is dreadful. Sons and -daughters, as they grow strong, assert themselves [Quan-hang-ho]. -They act and speak (and in this follow the wife and mother) as if the -sole business of the father was to give the means of selfish, idle -indulgence. This would not be so unjust among the High-Caste, but it -descends to all grades, and the middle orders are content to see the -father toil at his<span class="pagenum"><a name="Page_238" id="Page_238">[Pg 238]</a></span> business till overworked, or ruined altogether, in -his efforts to supply these daily exactions. No doubt he himself is a -victim to the whole vicious falseness—yet the cold-bloodedness of this -conduct on the part of children and wives is remarkable. "Obedience," -or "gratitude!"—Words sneered at, laughed at!</p> - -<p>The daughters, directed by <i>Mamma</i> [na-ni-go], are taught to dress, to -<i>look</i> modest, to practise all those arts by which they may attract the -male and secure husbands, and are exhibited in public places and in -Society accordingly.</p> - -<p>The sons are sent off to be taught. In the <i>Halls of Learning</i> they -acquire but little of the knowledge paid for in the <i>Lists</i>, but a -great deal of that which does not appear there. A youth may have -entered, at least, honest, moral, and generous—he still leaves -unlearned, but dishonest, corrupt, selfish—he has acquired that -knowledge most sought for (even by his parents), a knowledge of the -<i>World</i> [Quang]! In truth, the youth instinctively feels that it -is better for his success in life to know the World than to know -Letters. He acts upon this feeling, which thrives in the demoralised -atmosphere which he breathes. Father is called <i>Governor</i>, and is -regarded as a sort of creature to be made the most of! The money -allowed (perhaps too ample for really useful purposes) is spent in -things foolish and hurtful. Money and time are wasted. The latter is -valueless, to be sure, to these youths anywhere—but the money may be -wrung from relatives, who put themselves on short diet to enable the -son or brother (who is defrauding them) to appear well in<span class="pagenum"><a name="Page_239" id="Page_239">[Pg 239]</a></span> <i>Society</i>! -To perfect himself in the learning which he feels to be effective, -he devises <i>new</i> methods of wringing more money from the <i>Governor</i>, -who begins to protest. To drink, smoke, lounge about with easy and -cool impudence; to stare into the face of women; to bet, gamble; to -get in debt, and curse the creditors who presume to ask for pay; -to make, or pretend to make, love; and generally to lay broad and -deep that moral and cultivated <i>elegance</i>, to take on that exquisite -<i>polish</i> [gla-mshi], which shall dazzle society; shall attract the -silly butterflies (women) who have influence or money; shall, in fine, -shine in the Grand Council, or at the head of armed bands, or to the -illumination of the Courts of Law! Noble ambition, based upon manly -principles! With the Barbarians to be a moral and wise man is to be a -<i>milksop</i> [Kou-bab]; to be <i>a polished man of the World</i>—admirable!</p> - -<p>The English Barbarians who are fathers, generally consider it rather a -<i>joke</i> to have their sons trick them and poke fun at the "<i>Governor</i>," -only it must be marked with some pretence of deference. If the "<i>young -fellows</i>" do not positively disgrace the family—that is, marry some -poor creature whom they have first debauched; or actually forge, or -rob, or descend to improper friendships with inferior Castes—the -parents esteem themselves to be fortunate. If he have acquired no -knowledge of letters, nor of anything but vices, yet he is a "<i>fine, -manly fellow</i>, who will make his mark in the world." That is, he is a -tall, strong, active <i>Barbarian</i>—just fit for the armed bands!</p> - -<p>The infelicities and disorders of family life, which<span class="pagenum"><a name="Page_240" id="Page_240">[Pg 240]</a></span> only prefigure -the inevitable confusion and evils of the whole Society, are more -intolerable among the Middle Castes. In the <i>Highest, secured revenues</i> -enable the wife and the husband each to see as little of each other -as they please; and so long as the husband is not stirred up by <i>Mrs. -Grundy</i> (who is not severe with this Caste) he cares but little what -his wife may do. <i>He</i> goes about his sports and his pleasures as he -pleases; and his wife, not wishing to be looked after, does not look -after him. On this free-and-easy footing, with no want of money (<i>Mrs. -Grundy's decorum</i> being observed), they get on well enough, and may -even form quite a friendship for each other. But it is not possible to -establish this condition in a family of small income—and here it is -that the wretchedness of false principles has full scope. The husband -and father, honest and good, finds himself mated to a woman, weak and -vain, with children moulded by her. He, misled by false notions and -ignorance, took to his heart one whom he fully trusted as simply true -and modest; he took her for herself and without money, and flattered -himself that she would be a helper and solace. She and her children -have made him a miserable <i>slave</i>, who finds no quiet unless he satisfy -all their clamorous demands—<i>to shine in Society</i>! If a good man, he -tries to obey and live, even under exactions beyond his utmost efforts; -for he has learned to see that his wife, though weak, is no worse than -the Society which she loves, and which he also cannot escape; he is -merely in a false position, and must largely thank himself for having -heedlessly entered upon it!</p> - -<p><span class="pagenum"><a name="Page_241" id="Page_241">[Pg 241]</a></span></p> - -<p>But this kind of man is not universal, and one may judge what follows, -where there is a man who will not yield, or yields only because he no -longer cares for anything but his personal ease and indulgence—seeking -for pleasure, though unlawful, abroad, as the only recompense -attainable for the loss of happiness at home!</p> - -<p>Such a man feels that life is insupportable, where he makes so wretched -an object—to be merely the <i>mute beast</i> of burden for the family, -without receiving so much tenderness and consideration as is accorded -to the dogs lolling in the lazy laps of the females of the house! He -seeks, therefore, abroad for some means of enjoyment, though illicit!</p> - -<p>This sort of picture is to be seen everywhere in the Barbarian -<i>Literature</i>, and is constantly shown in all its minute and miserable -exhibition at the Courts of Divorce.</p> - -<p>Adultery, which in our <i>Flowery Land</i> is punished by death, is not -so much as a crime among the English Barbarians. And, as it is the -chief cause for which the bond of marriage may be wholly severed, one -may judge whether the Court do not encourage the immorality. For when -parties wish to live apart, here is a way to secure it, lying directly -in the path of desire and opportunity. Then, too, the <i>seduction</i> of a -maiden, which with us may be punished even to death, receives no sort -of reprobation in the Court, and scarcely in Society. If the ruined -girl be of low caste, her relatives feel no disgrace if the seducer be -a High-Caste—rather an honour; receive from him some paltry sum (not -so much as he lavishes upon some favourite dogs),<span class="pagenum"><a name="Page_242" id="Page_242">[Pg 242]</a></span> and buy with the -money a husband for her from her own Caste!</p> - -<p>With us a guilty <i>intrigue</i> is almost unknown; with the Barbarians it -is almost a pursuit.</p> - -<p>None the less, there is too much vigour in the organism; too much -moral, intellectual, and physical strength, to suffer total decay. As -is always the case, where the mind is active, even Idolatry itself has -intermixed a pure morality, and the Barbarian nature, still unformed, -untrained; still rude and stirred by passion and by force; wrestles -with the divine <i>instinct</i>, and, unconsciously, often moulds to its -light.</p> - -<p>Away from the glitter and <i>sham</i> (sometimes <i>in it</i>, but not of it), -there are quiet families which live lives of honour. The father works -honestly and cheerfully; the wife, in her house, finds the beginning -and end of her aims, of her love, and her duty. The husband-father is -head; on him rests all responsibility, and to him belong <i>obedience</i>. -This is not exacted; it is not questioned. It is founded in love -and respect; love and loving obedience spontaneously arising from -uncorrupted natures. <i>His</i> whole being responds with unmeasured joy. -Whatever is pure, high, tender; all are for these—his wife, his -family; so true, so trusting, so helpful, so delightful. He feels no -hardship; there can be no sacrifice, for these; all that is done is -in harmony with himself. <i>Everywhere</i> he is in accord. The very ills -and misfortunes of life touch him not, for he is living in the <i>divine -order</i>.</p> - -<p>And from such a man, the inside-life being serene, outer ills fall -away. He is so clear and simple; so<span class="pagenum"><a name="Page_243" id="Page_243">[Pg 243]</a></span> <i>whole</i> that nature smiles for -him, even in pain and sorrow; he lives in the presence and calm of the -Sovereign Lord.</p> - -<p>These families are the <i>Salt</i> which saves. Among the Barbarians they -are generally obscure, and as wholly unconscious of the service which -they render as are the glittering inanities which ignore them. This -should be reversed, and the <i>Inanities</i> sink into obscurity.</p> - -<p>I will now say a word or two as to the personal appearance and -demeanour of the Barbarians. There is no standard of best-looking, and -each tribe will judge from <i>its</i> best type. In general the eyes are -too prominent and open; the nose large and irregular; the teeth bad or -false; the height indifferent; the figure either too lean or too fat. -The hair all colours; red and light most common. The women are so made -up, judging from the articles openly exposed for sale, that one cannot -speak of them with any certainty. The hair, teeth, complexion, bust, -outline of form, are all false or artistically got up. The eyes are too -bold and open. The feet long, and hands large. Too tall, and either -too meagre or too stout. The youth are sometimes pretty. The women are -often brilliant under gaslight (a bright, artificial light). I have -spoken of dress, but I may mention that the women, not content with -every sort of <i>made-up</i> thing to add to their attractions, pile upon -their heads an enormity of false curls, bands of hair, laces, and high -sort of head-ornaments; it is truly amazing. Some of these gewgaws are -hung upon big pig-tails of false hair, and some are stuck high a-top. -Nothing really can be more absurd, unless the false,<span class="pagenum"><a name="Page_244" id="Page_244">[Pg 244]</a></span> mincing steps, -and protruding back. Some women are beautiful; but to my unaccustomed -looks, even the brilliant eyes could not blind me to so immodest an -exhibition—or, to <i>me</i>, not modest—so instinctively do we demand that -especial quality in the sex, as the crowning grace of true beauty.</p> - -<p>One thing of a personal kind in the habits of all, high and low, I -remarked, which would be intolerable to us. A lady or a gentleman, -whilst conversing with you, or at the table of feasting, will suddenly -apply a handkerchief [mün-shi] to nose, and blow that organ in the most -astounding manner; and this may be continued for some minutes, even -accompanied by <i>hauks and spits</i>, and closed by many nice attentions -to the orifices not worth while to describe. Surely this strange thing -disconcerted me very greatly at first, nor do I understand how any -people above savages could do it. A fine <i>lady</i> will interrupt herself -in the very midst of speech, or of eating, with spasmodic effort, -to clear her head; emptying into her fine pocket-handkerchief the -obnoxious matter, and then returning the article to her silken pocket.</p> - -<p>However, we should not expect refinement in a Society where the women -may boldly mount a horse-back, and follow men and dogs over ditch and -wall, urging her steed with the best, to come in to the death of the -poor hunted creature. And this, a noble sport, fit for a lady! Nor -this only, but will crowd to public spectacles, and be hustled and -crowded promiscuously, forgetful of all delicate reserve. These habits -are only to be criticised because of the boasted prëeminence<span class="pagenum"><a name="Page_245" id="Page_245">[Pg 245]</a></span> claimed -in all such matters. But what would be thought of our <i>Literati</i> -piling into the mouth huge morsels of flesh, or of guzzling [kun-ki] -(with a gulping noise in the throat), great swallows of a hot, greasy -liquid, besmearing the lips and beard. The Barbarians know nothing of -our delicate mode of eating, where all is silence and decorum whilst -in the act. Another most unaccountable thing to a stranger is the -robbery allowed by the servants of the High-Caste. If you accept of -the hospitality of a great man, you must submit to be plundered by his -servants; and, as a stranger cannot know the limits imposed upon this -rapacity, it goes far to destroy all the pretence of graciousness in -one's reception. When you have eaten at my Lord's table, to think you -are to be <i>fleeced</i> [pe-ekd] by my Lord's <i>flunki</i>!</p> - -<p>I was once invited by a High-Caste to come to his house in the country -and shoot game. I accepted, and soon went into the copses to hunt for -birds for the table. A servant accompanied me by command of his master, -to show me the grounds and to wait upon me. He was very civil. The next -day, upon my leaving, this man, decked in the livery [bung-shi] of -his Lord, closely eyed and stuck to me, till, at length, I perceived -he wanted something. Only partially aware of the Barbarian custom, -and blushing at the idea of <i>feeing</i> [tin-ti] or giving anything in -return for hospitality, I awkwardly fumbled in my purse and handed to -him a half-crown. He contemptuously looked at the silver piece, then -at me; and remarked that the "<i>gentlemen</i> of my Lord did not receive -gratuities of that colour." Meaning that gold was only fit for such an -exalted minion.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_246" id="Page_246">[Pg 246]</a></span></p> - - - - -<p class="ph2"><a name="CHAPTER_XII" id="CHAPTER_XII">CHAPTER XII.</a></p> - -<p class="center">OF THE APPEARANCE OF THE COUNTRY—AND OTHER THINGS.</p> - - -<p><span class="smcap">The</span> country is so small, that, riding in the swift steam-chariots, it -is traversed in an incredibly short time.</p> - -<p>In those parts not disfigured by the smoke vomited out from the huge -fire-chimneys of factories, mines, and the like, nor by the nearness of -great towns, the country presents a green and cultivated look; nearly -as well tilled as our provinces, Quang-tun and Chiang-su. The villages, -Temples with lofty towers, great Houses of the High-Castes, here and -there; trees, gardens, smooth fields of fine verdure, over which cattle -and sheep are feeding; rising hills and sheltered valleys, rich with -copses, orchards, and groves—all seen in moving views—give an aspect -of peace, comfort, and wealth. You do not see the poverty, nor, too -closely, observe the dwellings of the poor.</p> - -<p>In winter it is cold, and the whole appearance changes. Far to the -North, the sun gives but little light—and, like the climate of our -provinces by the great Northern Wall, the cold is severe, and the gloom -deeper. Ice is formed upon the streams and canals, and snow frequently -covers the ground.</p> - -<p><span class="pagenum"><a name="Page_247" id="Page_247">[Pg 247]</a></span></p> - -<p>In approaching great towns, you often catch glimpses of the crowded, -wretched streets, where misery only thrives. In some places, in the -winter cold, smoke and darkness, life becomes intolerable to many. -Out of doors you can hardly find your way, and thieves and beggars -emerge from covert to ply their trades. In the night, at such times, -it is only possible to move by the glare of many torches; and people -are often robbed, or bewildered and lost. At this season of darkness -many go mad. There is a strong vein of <i>horror</i> in the Barbarian -imagination, derived from their ferocious ancestors, from their -old idolatries, and deepened by the new. In the gloom, the misery, -the wretchedness—sometimes in sheer disgust of life—many rush -upon self-destruction—throwing themselves under the wheels of the -steam-chariots, and from the bridges into the canals and rivers. Many -persons are thrown down, maimed or killed in the highways, by horses or -by vehicles moving along. Yet, in the grim humour of these barbarians, -this is the very time when the High-Castes begin their <i>revelries</i>, and -the Low-Castes most indulge in drink and riot.</p> - -<p>In travelling through the country, you will occasionally notice, -seated upon an eminence, some strong Castle, or Place, of hewn stone, -belonging to a High-Caste. It will be approached through long avenues -of lofty trees, and stand pre-eminent among fine groves, surrounded by -broad lands. These wide Parks contain many thousands of acres [met-si], -left untilled and unproductive; merely with their green slopes and -spaces, interspersed with trees, to give grandeur to the<span class="pagenum"><a name="Page_248" id="Page_248">[Pg 248]</a></span> Castle and -its Lord. Still, if you look closely, you will discover near by, the -squalid huts where <i>huddle</i> the <i>Serfs</i>, who are starving in the midst -of this rich profusion—Serfs, who never have an <i>inch</i> [toe] of land -of their own, and to whose wornout <i>carcases</i> is begrudged a pauper -grave!</p> - -<p>The inequality between Castes is quite as conspicuous in country as -in town. One is born to an abundance, the other to hunger; one to a -life of self-indulgence, the other to one of enforced and hard-worked -self-sacrifice. The one, at last, is covered by a tomb, emblazoned with -Honour; the other is cast into an obscure corner of despised dead, to -rot in forgetfulness—though, often, judged upon a true measure of -merit, the resting-places should be exchanged—and the idle and vicious -<i>Lord</i> [chiang-se] descend into ignominious neglect!</p> - -<p>You will see deer, pheasants, partridges, hares, and the like, almost -tame, in the meadows and copses; but the tillers of the soil must -not touch them, though starving—they are carefully <i>preserved</i> for -the Lord [Tchou]. Not that he needs them, or cares for them for -food—<i>sometimes</i> he likes to shoot them for idle diversion!</p> - -<p>You will notice sturdy <i>tramps</i> (beggars) resting, or lazily slouching -along by the ways, with heavy staves in their hands; and, if you -suddenly come upon these in a secluded place, very likely you will be -accosted—"Master, I be'se hungry—will ye give me tuppence?" You do -not like the bearing of the man—and would not notice him. But you -observe his face and the<span class="pagenum"><a name="Page_249" id="Page_249">[Pg 249]</a></span> clutch of his thick stick—and you hurry to -hand him a sixpence, and get away! These scamps prowl about, idle, -ready for mischief, scornful of honest work—the terror of women and -children who meet them, unexpectedly, without protection.</p> - -<p>Sometimes the Iron-roads for Steam-chariots are carried over the -housetops, in entering towns; sometimes, through long tunnels under -the houses, or under hills—and the works in connection with these -roads are surprising. The Barbarians of the Low-Castes are forced -to incessant labours, to prevent starvation. These must be greatly -directed to mines of iron, coal, copper, and tin; and to various things -made from these, and from wool and cotton. For the fruits of the land -cannot feed the population. The amount of food which must be brought -from beyond seas is very great—and to pay for this, the products of -industry must be given. Now, other Barbarian tribes make these things -also, and; having them, do not require the English; in fact, in more -distant parts, undersell them. From this cause, many are unemployed and -turned adrift—they have no land to till; they beg, steal, and starve. -Should this inability of the English Barbarians increase, there would -be no sufficient employment for the Low-Castes—there would not be the -means of paying for the food required—and depopulation must ensue! The -wealth of the High-Caste must shrink—<i>the English tribe must decline -in strength</i>!</p> - -<p>Many of the High-Caste, already anticipating danger to -themselves—fearing not merely loss of revenue, but the savage ferocity -of starving multitudes—promote<span class="pagenum"><a name="Page_250" id="Page_250">[Pg 250]</a></span> schemes by which large numbers of the -poor are shipped off far beyond the great Seas (so that they never -shall return)—to starve, or live, as may chance. "England is well rid -of them!" they say.</p> - -<p>In the neighbouring island, Ireland, an actual starvation of the -people in vast numbers happened a short time since. As in England, -the poor <i>serfs</i>, tilling the soil and owning none; at <i>the best</i>, -toiling for the High-Castes for such pittance as would buy the -cheapest food—<i>potatoes</i>; when these failed, could buy nothing—all -else too dear. <i>These failed, the serfs died</i> by thousands and tens -of thousands. Not because Ireland was destitute of food; such was -the abundance that ample stores were actually sold for other and -distant tribes! but because, in the midst of plenty, the starving were -powerless to touch it; it was out of <i>their</i> reach—out of the reach -of paupers! The potatoes were not—and they must die. The annals of -no people record such a depopulation of a fertile land, in the midst -of peace and plenty—there is no parallel! A people dying, not from -idleness, nor unwillingness to work; not from want of food at hand; not -from the ravages of war, nor pestilence; but from sheer poverty! Yet, -the English Barbarians boast that no people are so rich, so generous! -In our own annals are recorded great sufferings from floods, failures -of crops, and natural causes; where our vast populations have been for -a time <i>deficient</i> in <i>food</i>; but we have nothing to compare with this -Barbarian horror!</p> - -<p>The <i>Thames</i> is the only considerable river. This flows through the -greatest of all the cities of the West<span class="pagenum"><a name="Page_251" id="Page_251">[Pg 251]</a></span>—London. It is an insignificant -stream—much less than even the <i>Quang-tun</i>, in our chief Southern -province.</p> - -<p>As it flows through the great city it is, in some places, confined -by high hewn-stone terraces [kar-tra]. These are truly great works, -and useful, worthy of a strong people. On the river bank is the vast -<i>Hall</i> of the Grand Council; with its lofty towers, turrets, clocks, -and many bells. The architecture is not like anything known to us—it -is the <i>Gothic</i>, which I have mentioned elsewhere. Why this style, so -characteristic and fit in the Temples, is used in this grand Hall, I -know not; but probably because this barbarous form was that of the old -Hall, destroyed by fire some time since. And the barbaric stolidity -sticks to its habit, however inconvenient and unfit. Not far away, may -be seen the Dome and Towers of a fine Roman-Grecian Temple, clear and -defined, giving expression to an orderly and trained mind, severe in -dignity and beauty. But the <i>Gothic</i>, expressing, or trying to express, -something very different; and, rising in the Temples of a gloomy, -dark Superstition, to a horrible and unformed shape! With <i>that</i> the -disorderly brain burdened <i>itself</i> and the river bank—a pile at once -wonderful and abortive!</p> - -<p>London is very large, perhaps equal to some of our greatest cities. For -the most part very dirty and grim, and badly built. The river shows its -great trade—not inland, but from abroad. You can discern, rising above -the buildings, the many tall masts of the ships like forests dried up. -And you will observe the numerous vessels with high chimneys; these -are the vessels moved<span class="pagenum"><a name="Page_252" id="Page_252">[Pg 252]</a></span> by <i>steam</i>—and the incredible number of small -craft. At one point you will remark the tall white towers and the high -prison walls of stone, erected by the Barbarian chief from the Main -Land who subdued the English tribes in our dynasty <i>Song</i>, and made -this huge Castle a stronghold and prison.</p> - -<p>Lower down rises, close by the shore, one of the best in style of all -the Barbarian monuments. It is a fine Palace in carved stone, built, -after the Roman forms, to perpetuate the remembrance of <i>Victories</i> -gained over distant tribes. Within are great Paintings of these -Victories. Terrible scenes of devastation and cruelty; bloody fights -and dreadful conflagrations, by sea and land; rapine, massacre, -unbridled fury! These are the most admired of all things by the -Barbarians—by the Low-Castes, who are almost entirely the victims, -as much as by the High. The sight of these kindles their passion for -bloody force. They <i>Hoorah!</i> with an indescribable <i>yell</i> [zung] -whenever they wish to show their frantic delight at any exhibition of -brutal ferocity. This <i>yell</i> is greatly gloried in, and vaunted to be -far more terrible than that of <i>any other</i> tribe—that by it <i>alone</i>, -when raised upon the air by fierce bands, English Barbarians have -routed armed hosts!</p> - -<p>When one is in the narrow seas of the English, very many vessels may -be seen, and near the coasts fleets of fishing craft. The fishermen -live in great poverty, in miserable villages by the seaside. They -use lines and snares, sometimes like ours, but are not so ingenious -in catching the sea-creatures as are our fishermen. They have never -trained birds to the work. Their huts<span class="pagenum"><a name="Page_253" id="Page_253">[Pg 253]</a></span> are noisome, and their habits -and dress unclean. They wear a curious cover upon the head, like a -basin, with a long wide flap behind. This is all besmeared with a -thick, black oil—and their clothing is stiff and nasty with the same -unctuous stuff. The oil is to exclude the sea-spray and wet. Their -speech is nearly unintelligible to the <i>Literati</i>, though comprehended -by their own <i>Caste</i>; they are of the lowest—serfs. Multitudes of -these rude and unlettered Barbarians perish amid the waves in the -storms of winter—being forced to imperil their lives that they may -live <i>at all</i>. They are quite a feature in some parts, with their -awkward uncouthness. They are addicted to the grossest superstitions of -<i>the</i> Superstition. They have many legends about the dark <i>devil-god</i>, -and swear by <i>him</i> mostly. They seem to think to cheat him—though they -cautiously observe those things which may entrap them, and nothing -would tempt them to put to sea on the <i>devil's day</i>—Friday. To do so, -would be to go to the <i>devil's Locker</i> (as they call it) at once! This -class is similar to the sailor [mat-le-si] known in our ports, and the -character may therefore be fairly judged. The fisherman, in fact, often -changes into the ships and goes upon distant voyages.</p> - -<p>There are no mountains, only pretty high hills, in the English -provinces. The loftiest are in the far Northern parts, where are also -some small lakes. In the winter these loftier ridges of land are -sometimes white with snow. The inhabitants are savages, having their -legs naked and bodies wrapped about in loose robes and skins, secured -by a belt, into which a knife is stuck,<span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span> and to which a long leather -pouch is hung. In this pouch they place some dry corn [matze], which, -with strong wine in a bottle suspended from the neck, enables them to -live for days. Thus equipped, they descend to the valleys, and drive -off to their haunts in the rocky hills the cattle of the more civilised -people of the plains.</p> - -<p>The English Barbarians have never conquered these fierce tribes of the -Northern hills, but have contrived gradually to destroy and to remove -them. So that, at present, what few remain are quite tamed. A great -many, in times past, were cunningly betrayed to the English and put to -the sword; but, in latter days, the <i>head-chiefs</i> have been bought by -the English, and used to entice their ignorant but devoted serfs to -enter into the armed bands to be sent beyond seas. By these methods, -those distant Northern parts have been, in good degree, depopulated and -made quiet.</p> - -<p>The Low-Castes furnish the fierce savages so well known in our -Celestial Waters as those who live in the great fire-ships.</p> - -<p>Now, when the English tribe, being in need of many men for these ships -(just about to go away to plunder and to fight), determines to have -them, this follows:—Strong, brutal men, are paid to watch for the poor -of the Low-Caste, and seize them. These cruel wretches are armed with -clubs and swords and small firearms. They are sent into the places -where the poor and friendless abound, to seize any man whom they think -they can carry off without much <i>fuss</i> [pung]. The poor cower and hide -away; but these savage bands hunt<span class="pagenum"><a name="Page_255" id="Page_255">[Pg 255]</a></span> them out, and bear off from wife and -children, it may be, or from any chance of succour, some unfriended -man to their dreadful dens. Here they are beaten, or put in irons, or -otherwise maltreated; or they may have been brutally knocked down when -captured. When gangs [twi-sz] are collected, the victims are forced -on board the fire-ships to work in the dark, filthy holes, till, -completely cowed, they are made to fire the great cannons, and to learn -the art of sailing and fighting!</p> - -<p>Many of these slaves of selfish, cruel force, never see their own -land again, but are killed in fight, or by accident, or by disease. -Multitudes sometimes perish by a single disaster. These are, however, -fortunate. They have escaped the brutal whipping, the loathsome -diseases, the vile contagions, the inexpressible horrors of a continued -captivity!</p> - -<p>By these <i>press-gangs</i> (so-called) the fire-ships are often supplied -with victims snatched from the unprotected Low-Castes; and the Upper -enjoy the idle and luxurious security which they rob from the blood and -limbs of the friendless and obscure.</p> - -<p>This unjust custom, frightful in every aspect, receives the approbation -and applause of the Barbarians very generally, who say, "Let the -fellows thank their <i>stars</i> that they can receive the Queen's money -and fight <i>for</i> her! Then look at the chance for <i>prize</i>!" By <i>prize</i>, -they mean some pitiful fraction of the plunder taken. The <i>stars</i> are -referred to, because the Barbarians fancy that everybody is born under -the influence of some star!</p> - -<p><span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span></p> - -<p>I once noticed a painting, wherein a young man and maiden were -represented as just leaving a Temple, where they had been married. Both -were nicely dressed, young and handsome, with roses and <i>nosegays</i> -[bong-no]. They were walking arm-in-arm, happily engrossed in each -other, when, from an alley, out springs a black-whiskered <i>bully</i> -[kob-bo] with drawn cutlass, followed by a band of half-drunken, armed -wretches, wearing the sea-garb of the Queen; he grasps the young man -roughly by the collar—the picture attempts to show the indignant -surprise of the man, the clinging tenderness, fear, and horror of the -maid! But more striking to an observing stranger than even these, is -the merely passing curiosity of the people moving about! The scene to -them is not so novel. It is merely a <i>press-gang</i> doing its lawful -work—if, by chance, a wrong sort of man be seized, it is none of the -affair of these indifferent passers.</p> - -<p>Probably, the picture means to excite some compassionate interest by -showing how <i>very hard</i> the press-gang system may work!</p> - -<p>It would be vain to call the least attention to the matter, if the -victim were merely a common labourer; even the accessories of wife and -children would not raise the scene into one of compassion. Nor does the -representation, for one moment, cause any reflection upon a <i>system</i> -wherein <i>bullies</i> [kob-toe] are employed to waylay and carry off -unbefriended and unoffending men, at so much <i>per head</i>! For, besides -the regular pay, a reward is given for each victim captured!</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_257" id="Page_257">[Pg 257]</a></span></p> - - - - -<p class="ph2"><a name="CHAPTER_XIII" id="CHAPTER_XIII">CHAPTER XIII.</a></p> - -<p class="center">LONDON.</p> - - -<p><span class="smcap">London</span> is the capital city of the British Empire. This is the style -assumed by the English when they speak of their whole power. It is a -curiously constructed empire—in some respects like that of the old -Romans, who, however, obtained their domination more directly by valour -and wisdom—whereas the English rather by cunning, accident, and fraud. -I say <i>accident</i>, because the immense regions possessed by virtue of -discovery come under the term; and the vastest of all their distant -provinces, that of India, was obtained chiefly by fraud, assisted -by force. I say <i>curiously</i> constructed, because these Christians -are content to wring from Heathen subjects their last bit of revenue -utterly indifferent to the idolatries and to the miseries of the -people. If the Taxes come in and the wretched Hindoos starve, the main -thing is to make the money and support 'our magnificent Empire' (as the -English have it). So the wildest excesses may go on, and the native -chiefs, who are mere creatures of their distant masters, may oppress -the poor inhabitants; still, now and ever, the Master demands money; -this secures the yoke upon the neck of the subjugated, and enables the -English to make the vast Hindoo world a field where golden<span class="pagenum"><a name="Page_258" id="Page_258">[Pg 258]</a></span> harvests -are to be reaped. Boasting of liberty at home, there, a tyranny most -odious is practised without pity. Then, the distant settlements where -the poor English Barbarians go, to cultivate the lands and to trade -and plunder, are held in subjection chiefly to give places, with -large revenues attached, to members of the Aristocracy, who must be -provided for in some way, as they can do nothing for themselves. So -this arrangement is very satisfactory, because the stupid Englishman -abroad is just as devoted to the Upper-Caste and to the Superstition as -at home, and feels honoured to have a "scion of nobility" foisted upon -him; and is amply repaid all the cost by the privilege of "cooling his -heels" in an ante-room of the great man, when he holds his little Court.</p> - -<p>The result is, that back upon London flows all the wealth which the -English Barbarians can contrive to get. Having these distant regions, -and a greater trade across sea, London has become the greatest mart -of all the Western tribes. It is, perhaps, as large and populous as -our Pekin. It is the centre of Authority and of business; not only so, -but is the Metropolis of all the Christ-worshipping Tribes—or, as the -Barbarians phrase it, of <i>Christendom</i>.</p> - -<p>The population is 3,500,000, or thereabouts. The bulk of this multitude -is poor, and a large fraction paupers. Yet the English boast that "it -is the richest city in the world!"</p> - -<p>Most of the streets, courts, and buildings are very mean. In the -winter, nothing can equal the repulsiveness of the place. To the -squalor of beggary, the<span class="pagenum"><a name="Page_259" id="Page_259">[Pg 259]</a></span> meanness of abject poverty, add the darkness -and smoke; and the conditions seem unfit for human life. The rich shut -themselves within their houses, drop the heavy draperies over windows, -stir up the fires, light the flaring flames of the curious gas-lights, -eat, drink, and sleep—shutting out from sight and sound that hideous -<i>outside</i>. This is the time when the wretched in mind and body find -existence too great a burden, and cast it off with a shriek and a -rush—plunging into the river or canal, or dashing beneath the wheels -of the swift steam-chariots.</p> - -<p>At all street-corners one notices the gin and beer shops. These are the -homes of the poor, who find in them the warmth and comfort which are -wanting in their domestic haunts. These shops are closed at mid-night, -when the half or wholly drunken loiterers must straggle off into -those holes and corners which <i>are</i> their homes. Probably there is no -feature in barbaric life so curious and so characteristic as this—this -Gin-house of the poor. The Government licenses these places, and -derives a great income. The Upper-Castes fatten upon this very thing. -What can be said of it—what done with it?</p> - -<p>Another remarkable object in the London streets is the <i>Street Arab</i>. -This is the name given to it by the Barbarians. But the Arab of Asia -(if my reading be correct) is nothing like this creature. The London -Arab is of the degraded and thieving class—the very sediment—but -not yet fully weighted! In years a youth, but in feeling a ravening, -sharp, adroit animal, quickened by the exercise of every instinct, and -cool and<span class="pagenum"><a name="Page_260" id="Page_260">[Pg 260]</a></span> expert from constant habit. He dodges in and out from under -the heads of horses and the wheels of vehicles; mounts a lamp-post, or -anything by which he may get a sight; seizes the bundle which you may -have in hand; touches his uncombed front locks of hair, "Please, Sir, -le' me carry it, Sir;" and trots before you, happy if he get twopence. -Nobody knows where he sleeps, or eats, nor how he lives, at all. I -have suddenly come upon two or more of them, when resting upon an iron -grating. Their naked feet and heads, their thin limbs hung about with -dirty rags, and their teeth chattering with cold—but never a word of -complaint—no seeming thought of anything hard or uncommon. These iron -bars cover, sometimes, an area below, into which the warm, moist air -of kitchens comes, and rises through the gratings, loaded with the -smell of cookery. Upon these bars will huddle together these half-naked -and starved outcasts, happy in the partial warmth, and a hope of -food—for, if only a bone, or a bit of that steaming soup could by any -chance be theirs! Poor girls, of this wretchedness born, shivering -upon the wintry swept corners, timidly offer you matches [kin-fue], -"Please, Sir, buy"—and will run along by your side, if you give them a -half-glance, begging you for pity to buy. Human misery finds no greater -examples, nor any form of degradation deeper depths, than the lowest -class of London—nor of London only, but of all the great towns.</p> - -<p>This degradation takes on every shape of misery and shame. Crime of -every kind breeds in it—disease, despair, and death! Is it inseparable -from human ex<span class="pagenum"><a name="Page_261" id="Page_261">[Pg 261]</a></span>istence—must excellence in humanity be only for the few?</p> - -<p>London has for Misery its Charities—for Crime its vast Stone prisons. -The latter are more accessible, and, for the offences of mere poverty, -quite as desirable. Pauperism detests the alms-house—it hates -subordination; and will, sometimes, starve before it seeks the bread -of scornful wealth. Extreme indigence hardens—softness is turned to -stone—human instinct feels wronged. "I wish work and pay, not idleness -and pauper-bread." The cruel thing with the poor is, that at <i>first</i>, -there is not debasement. Work is sought—but, continued inability to -find work and honest bread, leads in the bad demon—which loves not, -cares not, feels not—renders inhuman.</p> - -<p>In walking the streets one feels the cold nature of the English -Barbarians—one sees its exhibition everywhere. It is intensified by -Caste divisions: there is no real sympathy. An Englishman shows in the -streets, and in all public places, the indifference of a brute. Nothing -moves him, nothing makes him laugh, smile, or give any sign of emotion. -In sports, nominally sportive, there is nothing of gaiety—only with -the Low-Castes very coarse and rough brutishness; and with the Upper -a repulsive cynicism. This mood gives to the life of the streets no -pleasing animation—only, at best, mere animal movement, as if each -beast was intent upon his own particular hunger. At the Play there is -no show of genuine enjoyment—and the dance (somebody said to me once) -might be a dance of Death, so far as any lively pleasure appears.</p> - -<p><span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span></p> - -<p>The <i>Hansom Cab</i>—of which there are thousands—is a singular and -characteristic thing. It is a vehicle of two wheels, drawn by one -horse, and carries two passengers. The Barbarians, intent upon gain, -allow the driver to urge his horse at speed through the crowded -streets, giving no other warning than <i>hi-hi</i>! Everybody must look out -<i>at his own peril</i>; for life and limb are unimportant compared with -speed in business. One would not credit this—but as I have been nearly -run over by these drivers more than once, not hearing the <i>hi-hi</i>! I -can vouch for the existence of these privileged vehicles. The use of -them is based upon the same rule, which allows of so many other things, -to us inhuman or unjust—to say—that 'the convenience of trade' is -paramount to trifling risks of life, limb, or soundness of abstract -morality.</p> - -<p>Another public chariot for passengers is the <i>Omnibus</i>. These are very -numerous on the great thoroughfares. It is drawn by two horses, and -will hold twelve or more inside and fourteen outside, upon the top. -These are licensed by the law, and convey people a long distance for -a small sum. The name is from the Roman, and means a bus (kiss) for -all—a ridiculous term for which I can give no explanation, unless, -as women and men ride in them promiscuously, some of the sly and -coarse humour of the Barbarians may be meant. I refer, however, to the -carriage, to give an illustration of street life, and of the English -bearishness [che-liftze]. I have seen women and children waiting at a -corner in the mud and rain, for the <i>'Bus</i>, and when it has stopped, I -have seen men rudely elbow themselves to the front<span class="pagenum"><a name="Page_263" id="Page_263">[Pg 263]</a></span> and enter upon the -unoccupied seats, leaving the women to the inclemency of winter, or to -the rain and sleet. And these not the <i>Roughs</i>, but gentlemen. This, -too, one would scarcely believe, if one did not see.</p> - -<p>The <i>police</i> [ki-ti] of London is noted for its stupidity; its -members are the perpetual <i>butt</i> [la-phe] of farces and plays in the -Theatres. Yet the liberty and the good name of the citizens are at -their mercy. If a stranger be hustled and mobbed, it will be well for -him to get out of the affair without any call for the police, for if -one of these should come up, he will be as likely to pounce upon the -innocent and injured as upon the wrong-doer. And he likes to make his -<i>arrest</i> appear guilty before the magistrate—<i>he</i> is not mistaken. -In selecting policemen, rather strength of body than any moral or -mental qualification is looked for. And the theory seems to be that -one cannot afford to pay for intelligent men, where merely the liberty -and good name of the individual is concerned. Here again, "better that -the particular person should suffer than that too much money should be -paid;" especially as the Police are not likely to be <i>hard</i> upon the -upper-Castes. To these they can be conveniently deaf, dumb, and blind.</p> - -<p>One wonders, looking along the interminable extent of mean streets, -to see the endless shops. It looks as if everybody had something to -sell; and where the buyers can be who knows? You may watch some of -these places for hours, and you will not see a soul enter or depart. -Look in, and very likely some old man or woman is drowsing away, if in -summer time, behind a<span class="pagenum"><a name="Page_264" id="Page_264">[Pg 264]</a></span> paltry litter of old stuffs, the whole not worth -a year's living; or, if in winter, half-perishing with cold, waiting -for customers who never come. And these waifs [dri-tze] of a forgotten -trade linger on, in old age, eating hungrily the husks of former -traffic, which new ways have destroyed. London is an enormous shop with -a West End of dwellings; these, however, not by any means shopless. It -is a marvel. Thousands and thousands of mean shops, yet supporting the -tens of thousands which live by them. One asks how any fair profit can -do this. You will see a display of rusty goods, of tawdry ornaments, of -dirty books, of mere rubbish; and if you venture inside you will hurry -out again. The creatures inside are as unattractive as the wares. Do -you believe these are places of honest dealing?</p> - -<p>But in what are called respectable tradesmen's houses, profits must -be little short of plunder—the business is so small. Yet the English -Barbarians, of certain classes, seem to take to this mode of living -upon the community with a hawk-like keenness. The difference between -the price of an article of food, whether bought first hands, or after -it has passed through these intermediaries, is a difference as of -one-half to the whole—that is, the price is doubled!</p> - -<p>These petty tradesmen glean their livings from the poor, who cannot -help themselves; but, in truth, the common feeling is on all hands, -"Let us plunder, and be plundered." It is merely a question of securing -a good share.</p> - -<p>London, therefore, not wanting in a certain air of<span class="pagenum"><a name="Page_265" id="Page_265">[Pg 265]</a></span> greatness in -some parts, really expresses very clearly the traits of the English -Barbarians. It is gloomy, morose, huckstering, repulsive. Huge it is, -like the English barbaric power; but incoherent, uninformed, unlovely, -without the beauty of refinement.</p> - -<p>Still, in the purpose of the Sovereign Lord, one may guess the use of -this great centre of barbaric influence—it is to beat down the distant -and worse tribes beyond the great seas. As one sort of predatory -creature devours another, so these Barbarians destroy worse types -of men than themselves, and prepare the way for human advancement. -Whether, however, they shall themselves ever emerge into a noble life, -is a curious inquiry.</p> - -<p>The <i>West End</i> is that part where the High-Castes reside when in the -Metropolis. It is the seat of Palaces, of Courts, of better built -streets, and of the best Parks and ornamental grounds. Here the -Theatres and revelries are; the great dinners, the Routs, the Dances, -and the stir of High life. Here, in the Parks, the grand dames air -themselves, their poodles, and servants. Here, on horseback, they -astonish onlookers by the display of figure, and, on foot, by a show -of head-dress and draperies, and bright eyes and fashionable forms. -Luxury, idleness, show, frivolity, mock the wretchedness which despairs -and dies, or robs and cheats in not distant back slums [gna-zti]. -Still, along these costly rows of equipages and richly-attired women -and men, on whose persons may be single gems which would give bread to -thousands, one looks in vain for what would give a human and pleasing -touch. If you<span class="pagenum"><a name="Page_266" id="Page_266">[Pg 266]</a></span> see a lovely face, it might as well be at a funeral. The -whole spectacle is cold and lifeless; the horses only have animation, -and they are kept down to the tamest possible step. The world cannot -show finer animals, nor wealthier owners, nor more luxurious idlers, -nor more unattractive human beings. Joy is unknown, and any touch -of natural sentiment, along the long line of devotees of wearisome -Time-killers, may be looked for in vain.</p> - -<p>When I first walked about the streets, I found myself the victim of -Barbarian insolence. My dress attracted rude notice, and I soon adopted -the common garb. This, however, only partially removed observation—for -my features were different. However, a longer use accustomed me to -rudeness, and enabled me to let it pass unnoticed. One part of the -town, particularly, appeared to be infested with women, who accosted -me and insisted upon walking with me. I could not for some time -understand this; but since, I have been informed. The neighbourhood -of the Theatres—in fact, many parts of the West End—are the haunts -of these poor creatures, many of whom seem to be but little more than -children. On one occasion a well-dressed young girl, as I was leaving -the Play, smilingly spoke to me, and asked the time! I took out my -watch, which was worn in my fob, and holding it up to the gaslight to -see the hour, it was snatched from my hand. I merely caught sight of -a person vanishing round a corner. The girl exclaimed, "What a pity," -and put her hand gently on my arm. I, however, moved away quickly; but -all trace of watch and robber was gone, and<span class="pagenum"><a name="Page_267" id="Page_267">[Pg 267]</a></span> the young woman too! This -would not happen to me now. I did not then know of the state of things -in the <i>centre of Christendom</i>! Of course I was robbed on several -occasions, and in many ways, and shortly found that I must look upon -everybody as a rascal, as the English do.</p> - -<p>But perhaps there is nothing in London so exasperating as the -<i>Lodging-house keeper</i>. This is a creature not unknown to other -regions, but reserved for its most perfect and exquisite finish for the -Metropolis of the World (as the English like to call London).</p> - -<p>This being starves you, freezes you, cheats you, waits upon you, steals -from you, lies to you, flatters you, and backbites you; reads your -private papers, has keys for all your boxes and drawers, and a complete -inventory of all your effects. She chooses from your handkerchiefs, -smoothes her hair with your brushes, scents it with your perfumes, -"makes herself beautiful" at your toilet. She examines your boots, and -finds a pair which you "will never miss," for her <i>James</i>. She brushes -your trowsers, and takes care of any loose change. She waits at your -table, counts the oranges, and thinks she will try one.</p> - -<p>When you ask for that <i>pie</i>, she has given it to the dog—"I thought -you were done with it, Sir." She cracks a window pane, and charges it -to you in the bill. She eats your bread, drinks your beer, <i>tastes</i> -your wine; and charges you a shilling for a pinch of salt. She demands -pay for coals you have not burned, and for gas you have not used. She -gives you sheets that are worn out, and makes you pay the price of new -when you stick your<span class="pagenum"><a name="Page_268" id="Page_268">[Pg 268]</a></span> toes through them. She demands the <i>wash</i> for -coverings which you have not soiled, and for <i>tidys</i> that were never -tidy. She has a lot of cracked cheap glasses and crockery, which she -makes you pay "for cracking, Sir"—as she has already made others many -times before. In truth, these are invaluable to her—"she get new ones, -not she"! (as she says to her drudge of all work).</p> - -<p>You pay for clean table-linen and towels weekly (and weakly)—but if -you ask for a fresh table-cloth, "I have a friend to dine"—you get -it, and a charge for it <i>extra</i>. If you intimate that you <i>could</i> not -have had "so much butter"—you are reminded that you are speaking to a -lady, who has been accustomed to have <i>gentlemen</i> in her rooms!</p> - -<p>You sleep on "hobbles," and are blotched in a curious manner. You hint -to the servant that you have seen <i>something</i> as well as felt; but -"nothing of that sort was ever in my house." At last, when you find it -quite impossible to satisfy the ever-increasing rapacity, you "think -you will leave." You are very forcibly reminded that you are bound to -"a month's notice, Sir." And, happy to get off any way, this you waive -and pay for. Nor do you flinch when, on exhibiting the final account, -"my lady" has recorded a list of casualties, very startling:—</p> - -<table summary="Account" width="55%"> -<tr><td></td><td>(Mental notes:—)</td></tr> -<tr><td>Towel-horse broken</td> <td>always broken.</td></tr> -<tr><td>Chair-back ditto</td> <td> ditto.</td></tr> -<tr><td>Door-plate cracked</td> <td> ditto.</td></tr> -<tr><td>Table-cover stained</td> <td>old.</td></tr> -<tr><td>Carpet ditto </td><td>old, worthless.</td></tr> -<tr><td><span class="pagenum"><a name="Page_269" id="Page_269">[Pg 269]</a></span>Walls injured by boxes</td> <td>old, knocks.</td></tr> -<tr><td>Candlestick broken</td> <td>servant.</td></tr> -<tr><td>Postages, and servant for letters</td> <td>(paid).</td></tr> -<tr><td colspan="2">Blacking, salt, and pepper (omitted and always charged).</td></tr> -<tr><td colspan="2">Wash of coverings, toilets, and counterpanes.</td></tr> -</table> - -<p>You glance at the foot, pay it. You think all is done. But "my lady" -expects a "slight gratuity, Sir; not for myself, of course, but for -Nancy!" I should add that this harpy is a devotee, and is as punctual -at prayers as at prey!</p> - -<p>One, however, soon finds a change of place is no change of fate. The -pickings and stealings may take a little different form, but the result -is the same. The only thing is, to get for your money cleanliness and -comfort; estimate the whole cost, and consider the plunder a part of -it—for you will not escape. The <i>Lodging House</i> is only typical. All -are preyed upon and prey upon. It is the rule of barbaric life, and -<i>Caste</i> makes it inevitable. The low think it no robbery to get a share -of the plunder enjoyed by the rich. There is, in the general state of -things, a rough instinct of justice in it—only innocent people also -suffer.</p> - -<p>If you live in one of the huge buildings called Hotels, you are no -better off. Here, every mouthful is counted; you cannot breathe (so to -say) without paying for it. If a waiter look at you, he will expect a -<i>gratuity</i> [<i>ti-tin</i>].</p> - -<p>After you have paid everything which an experienced and greedy -ingenuity can think of, as you are about to leave, the servants will -obsequiously open and stand at doors, hold and brush your hat (already -<i>brushed</i> bare), catch up some trifle, and generally get in your way, -to<span class="pagenum"><a name="Page_270" id="Page_270">[Pg 270]</a></span> force gratuities out of your good-nature. If you, at length, reach -the vehicle called for you, before you can open the door of it, up -will start, as from the ground, a miserable creature, who intercepts -your motion, adroitly opening the door for you, and then, when you are -seated, stands staring directly into your face, with his hand still on -the door-handle, awaiting a gratuity. You have buttoned up your coat, -your gloves are on, it is cold; but you cannot refuse the demand.</p> - -<p>You are finally off; you arrive at your new quarters. Before you can -wink, up starts a first cousin [tw-in-ti] of him who has just stared -at you, who, in his turn, seizes hold of the door-handle, and shows -in every motion that he has seized you too, at least to the extent of -<i>sixpence</i>. You step out; he touches his hair (he has no hat); you try -not to see him; but impossible—the pennies must come.</p> - -<p>But why attempt to delineate these endless methods of prey. The poor -wretches who live by these miserable shifts are innumerable and -everywhere. One does not begrudge the <i>pennies</i>, but detests the -nuisance, and the debasement which it demonstrates.</p> - -<p>London is an undesirable place of residence, unless for the rich, and -to them only for a few months in the year. But it is full of objects of -study to him who cares to know anything of barbaric life, or who wishes -to investigate the records and literature of the Western tribes.</p> - -<p>All great cities are much alike; it is the different aspect of human -life which is the noticeable thing. Unless, on the whole, a great city -exhibits humanity in a pleasing condition, it is a failure, however -rich it may<span class="pagenum"><a name="Page_271" id="Page_271">[Pg 271]</a></span> be. London, which was described one hundred and fifty -years ago as a "Province of Houses," certainly contains an immense -population bare of attractive features. No doubt much must be put down -to climate and fuel. The former is foggy, cold, dark, and disheartening -for the larger part of the year; and the latter, by its foul gas -[ptrut] and smoke, makes the fog and cloudy air so obscure as to give -an unearthly gloom. The poor feel not only the gnawing of hunger but -the nipping frost, unrelieved by any smiles in earth or sky. The mud of -the streets is like a nasty grease, and one walks or crosses the ways -in terror of befoulment. The clothes and the face are exposed not only -to this, but also to the defiling smoke which drops a steady drizzle -[kri-tze] of black atoms upon everything.</p> - -<p>Poor shivering creatures—men, women, and children—are at street -crossings and other places, incessantly sweeping away so much of the -mud as may enable pedestrians to pass with less weight of nastiness -to boots or skirts. These, often very old, or lame, or half-starved -and ragged, piteously expect a penny. I have often watched the little -girl or boy, or old tottering man, and seen the hurrying passers, on -and on, the stream ceaseless, yet have rarely seen a single penny -given. I have sometimes put in my outside pocket some copper coins -to have at hand; and when I have given to one of these sweepers, the -thanking look was well worth the petty trouble; it also showed clearly -that the gift was not too common. How these victims of poverty live, -where they cover their misery from the wintry cold, I cannot guess. I -used to notice one very<span class="pagenum"><a name="Page_272" id="Page_272">[Pg 272]</a></span> old and almost imbecile who swept at a place -where I crossed frequently. He would stand motionless under a thick, -scrubby tree which stood just at the corner of the streets, clinging -to its shelter, slight as it was, for protection from wind and rain, -and barely touching his head with his finger with a bow when people -passed. Occasionally, slowly, and with limbs stiff and back hardly bent -to toil, grubbing across the way with his muddy broom, but never giving -other sign of vitality. I missed his silent figure one day; another -wretch had stepped into his heritage, [qua-ti] and stood beneath the -scrubby tree—the old, silent, patient sufferer had found a pauper's -grave at last.</p> - -<p>Akin to these (indeed cousins-german) are the old creatures who sit -at street corners, or by the way-sides, selling trifles, which nobody -buys. Through the long, cold days, huddled into a heap, and looking -like a pile of rags with a red face a-top, motionless, will one of -these sit, bleering and winking with rheumy eyes at the juiceless -fruit, or handful of nuts, or ancient cakes, or nasty sweets, displayed -upon her little board. If by chance you happen to curiously turn your -eyes upon this strange object, some start of vitality appears, but -vanishes as you pass on. Who buys, who eats; what can possibly come of -this strange traffic? Yet you will see these human things, day after -day, sitting, one would think, despairingly, awaiting the buyers who -never come. How fine a thing it would be for the idle rich, who like a -new sensation, to go about the streets, accompanied by a servant, and -buy of these patient crones [ko-tse] a good part of their daily store!</p> - -<p><span class="pagenum"><a name="Page_273" id="Page_273">[Pg 273]</a></span></p> - -<p>When I first walked about the great places of the city, I was surprised -to see very many miserable men punished (as I supposed) by the -<i>Cangue</i>. They had suspended to their necks two boards, one in front -and one behind. Upon these were curious devices. Horses, women, great -fires burning, ships blowing up, and the like. Perpetually walking -to and fro, just to the measured distance, and never once sitting -down, never once speaking, nor being spoken to, these creatures, thus -accoutred, walked dismally right in the garbage of the gutters. No one, -by any chance, ever noticed them, nor by any chance did they ever do -other than, with slow and limping gait, keep up the march of doleful -dismalness! For long I puzzled over these ragged apparitions; after -many moons I found that they were merely stalking advertisements! -[muun-shi].</p> - -<p>I might give many other illustrations of life in London, differing -from what is known to us. The human dregs are truly dreadful. Their -haunts are indescribable. Many settle upon the oozy and slimy river -bank, when the tide is out, seeking anything which perchance may -have been washed up. Wading in a filth which covers the feet and -befouls the whole tattered creature, this being, nicknamed <i>mud-lark</i> -[pho-ul-sti], becomes an outcast to all decency. Others prowl about -the ash-heaps, and sift and pick over any heaps of rubbish, carefully -gathering from garbage, bones, rags, anything which can give the merest -pittance. It must be certain that human degradation can go no deeper -when to debasing and starving poverty is added drunkenness, loathsome -brutality, violence, and crime.</p> - -<p><span class="pagenum"><a name="Page_274" id="Page_274">[Pg 274]</a></span></p> - -<p>Possibly the greatest city of the Barbarians is not worse than the -worst of some portions of a great city with us; nor should I refer -emphatically to the wretchedness of London were it not for the boastful -ignorance manifested by Barbarian writers and literati. These always -speak of the prëeminence of English civilization—of the grand and -humanizing influence of their true religion—of the wealth, the -liberty, and the happiness of the people! No other tribe is so humane, -so just, so brave, so wise, so free, so prosperous, so contented and -happy!</p> - -<p>In the face of these declarations, which are to be met with on all -sides, London is a marvel! Nor London only, other cities are more -marvellous; one wonders what the standard must be, by which is tested -this boasted prëeminence. If by <i>other</i> Western Barbarian life, and -compared to that, truly superior, then what must be the condition at -large of the Western tribes?</p> - -<p>There is a nuisance common enough with us about the streets; and in -London it takes every shape. I mean street music. Besides the troops, -which infest public places, startling you with a crashing outburst -of noise from many brass instruments, there are mendicants, of all -ages and both sexes. The halt, the blind, come singing in the most -doleful manner, unaccompanied; and others making the night hideous with -squeaking wind-pipes, or noisy things of some sort. After annoying you -for a long time, one of these will perhaps boldly knock at your door, -and demand a gratuity. Some of these creatures blacken themselves, and -appear in the courts and squares singing and playing<span class="pagenum"><a name="Page_275" id="Page_275">[Pg 275]</a></span> not too decently. -Some poor woman, with babes in a kind of basket pushed along on wheels, -will try to gain sympathy and pennies by screaming out some woful -strain which nobody comprehends, and which grates upon the ear like -rasping iron. Sometimes a miserable wretch, shivering with cold, will -stand before the bright, warm doors of a drinking place, and sing his -feeble note of woe. The most dreadful objects will be those horribly -deformed, who, crooked and distorted out of human shape contrive to get -along in some strange device of wagon, pushed by their own stumps of -hands or feet. Generally these affect to play upon something, no matter -what, and drag on an existence too wretched to think of.</p> - -<p>But why dwell upon these lowest strata of human existence. It shows -out on all hands. Among the gilded idlers of the West End, on the -very porticoes of grand Temples. Luxury and pride drive, with mien -unconscious of human want and woe; unconscious of "the common lot" -awaiting all; almost over the very bodies of these to whom life is so -deep a darkness.</p> - -<p>London in its sparkling splendours laughs and makes merry. Within -its great Parks, in the summer months, musical birds make the air -melodious, and flowering shrubs, and fine trees and verdure, give -beauty and rest to thousands of the poor—but not to the lowest. These -slink away into the fouler haunts, or spread themselves over the -green country, seeking new sources of pitiful gain! In the mid-summer -the best of London looks almost cheerful; and a sky more pure, and a -sun-light which, though not brilliant, <i>is</i> soft and warm, render<span class="pagenum"><a name="Page_276" id="Page_276">[Pg 276]</a></span> life -tolerable to the poor. For the rich and idle, they go out of the City -and leave it, as they say, <i>empty</i>—for those who remain are <i>nobodies</i> -[cham-tsi]. Yes, the millions left to toil are nothing. Still, the -magnificence of the High-Caste flowers immediately upon that toiling -mass—from <i>it</i> grows all the spreading splendour which regards it not. -The glowing flame cares nothing for the black coal; nor is the money -soiled which passes through the hands of despised indigence. London gay -and brilliant, glows and glitters upon its dung-heap—as a luminous -vapour flashes and flits over a putrescent carcass.</p> - -<p>Perhaps one should not be too critical, nor expect other than these -inconsistencies in humanity. Misery will be largely its <i>own</i> cause. -Great populations do not herd together without shocking inequalities -of condition; yet, the reflection will arise, Is not the <i>boast</i> of -refinement and civilization too much for patience—would not humility -be better? The boast means self-content—humility would mean a steady -work for improvement. One sees not, nor really cares to see; the other -sees and feels, and wishes to remove what gives a sense of humiliation -and of pain.</p> - -<p>Splendid London may disregard the blackness of the East End (as the -poorest quarter is called), and think itself a good <i>Christian</i> to -shun it as a place of horror; but, to my <i>pagan</i> wisdom, it seems -indispensable to devote that money and energy to the civilization of -the English Barbarians, which is now sent to "<i>the benighted heathen</i>." -These, no doubt, have the poor and the degraded, the black spots of -moral imbecility; nor would one<span class="pagenum"><a name="Page_277" id="Page_277">[Pg 277]</a></span> object to any really benevolent -enterprise, though not too rational. But the missionary [kan-te] -spirit rises so distinctly from an ignorant self-sufficiency and -blindness, a merely superstitious notion of a thing to be done as any -rite or ceremony is to be done—<i>for the good of the doer</i>—that it -is impossible to have much respect for it. Then, too, the whole thing -shapes into a machine, by the working of which men are to live and get -honours and places. If a truly grand benevolence moved the people, it -would be impossible to overlook <i>the Heathen at home</i>.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_278" id="Page_278">[Pg 278]</a></span></p> - - - - -<p class="ph2"><a name="CHAPTER_XIV" id="CHAPTER_XIV">CHAPTER XIV.</a></p> - -<p class="center">SOME GENERAL OBSERVATIONS.</p> - - -<p><span class="smcap">It</span> is the business of a wise man (as our illustrious <i>Confutzi</i> -and <i>Menzi</i> say) to seek the <i>conditions</i> of the visible forms of -things—whether the things be those which we see, or only those which -take form in the mind. The conditions are what the Barbarians call -<i>laws</i>. We see that the use of a certain earth will enrich some soils, -and impoverish others; we examine into the cause; we try to discover -the conditions which make this difference. We know that, generally and -broadly, the elements are the same, but they are differently combined. -The Western Barbarians are of the same race with ourselves—inherently -the general nature is the same. What difference of combination of -similar elements has produced results so dissimilar?</p> - -<p>In the mighty East, where civilization goes back into the most distant -and dim antiquity, <i>the laws</i> which underlie organized governments -and customs, and which give form and life to communities, are very -different, and sometimes antagonistic. It is certain, therefore, that -man, really the same everywhere, has, in the course of ages, evolved -from his own and surrounding nature very different forms of social -life in the East and in the<span class="pagenum"><a name="Page_279" id="Page_279">[Pg 279]</a></span> West. Man and nature radically the same, -have, in different conditions, grown and put forth very dissimilar -shapes of growth. The tree and the fruit are rooted in similar soil, -have grown in similar air, sun, and rain. Even the trees are not wholly -unlike, nor the fruit; yet, most unlike, when duly considered; and, -when regarded with a view to usefulness and to perpetuation, <i>one</i> may -demand the axe, and the <i>other</i> only the nice pruning-knife [quin-tse]. -But a difference so great implies a different seed-germ—not -necessarily; for, from the same germ, one may have a bitter, even a -poisonous fruit, which finer culture can make sweet and healthful.</p> - -<p>If we assume, then, the same germ, whence so great diversity? In my -poor mind, when, among the Barbarians, sad and bewildered by the -disorder, confusion, and complexity, this question tediously presented -itself—"Is man a creature of chance—is there no perfect rule?" I -would say, "Is his <i>growth</i> fortuitous like plants, beginning with -similar germs and yet dissimilar—so, growing according to the hidden -differences and the differing circumstances? Is there no common -standard—no fixed measure—no absolute truth?" But, in my poor -thought, I also said, "The Sovereign Lord lives in his children, and -moral truth (<i>divine illumination</i>) must be. <i>It is simply true</i>, -and can be no other. Human <i>forms</i> of social being must be measured -by it; and, however complexed and confused, <i>are so measured</i>, and -will not long exist if radically inconsistent. Yet these forms may be -bad without being wholly rootless, and grow <i>deformed</i>, strange, and -noxious."</p> - -<p><span class="pagenum"><a name="Page_280" id="Page_280">[Pg 280]</a></span></p> - -<p>In looking upon the disorderly and complex features of Barbarian -life, two things prominently strike my poor mind. One is, <i>a restless -activity</i>, accompanied with love of personal distinction and admiration -of strength. The other, is the singular <i>position of women</i>. To the -former, may be charged the selfish greed, the callous indifference, the -delight in forays and plunder.</p> - -<p>To the latter, that aspect of dissolute disorder, that curious -complexity of ideas and principles, which render the whole Barbarian -Society a marvel—I liked to have said <i>a disgust</i>—to one unaccustomed -to it.</p> - -<p>The position of women, as it affects <i>the family</i>, no doubt has an -all-pervading influence—if that position be wrong, we have, at once, a -grand source of evil.</p> - -<p>How far the <i>great Superstition</i>, super-imposed upon the <i>olden</i> -Idolatry (dark and cruel) may have deepened the shades of Barbaric -nature, and strengthened its old admiration of force and rapine, may be -only surmised. Certain it is that the Jewish <i>Jah</i> is not unlike the -<i>Odin</i> of these tribes; and (as I have said) the gentle Christ-god, -himself a Jew worshipper of Jah, has been received only as subordinate; -in fact, a <i>Sacrifice</i> by <i>Jah</i> made to himself to appease himself! A -character, in fine, not <i>strong enough</i> for these fierce tribes.</p> - -<p>We have the <i>government and the family</i> resting upon a different -basis in the West from what they rest upon in the East. In the West, -it is difficult to say if there be <i>any rule</i> upon which either -securely reposes. In the East, the <i>rule</i> is as clear, and as clearly -recognized, and as undoubtedly <i>obeyed</i>, as <i>any</i> rule can be. The -existence of the Sovereign Lord is not more certainly<span class="pagenum"><a name="Page_281" id="Page_281">[Pg 281]</a></span> admitted, and -his authority not more implicitly submitted to. This is the rule of -<span class="smcap">Obedience</span>.</p> - -<p>But aside from principles which control comprehensive forms, like the -Family and Government, there are secondary growths, usages (perhaps not -referable to any marked rule), which have had powerful influence. For -instance, the mode of trying persons suspected of Crime, appears to my -poor mind to be very fantastic and irrational. The Barbarians, however, -boast of the superiority of their way over all other tribes, ancient or -modern.</p> - -<p>When a crime has been committed, and some one, suspected, has been -arrested, he is brought before a Judge, whose duty it is to see if -there be good reasons for the arrest. The very first thing, we should -think, would be to ask the accused to give any explanation he may -wish. Not at all; he is told to say <i>nothing</i>; for if he do it will be -recorded and may go to <i>his hurt</i>. How to his hurt unless he be guilty? -How it may be that the accused could, at once, explain everything—but -no—the officers who have made the arrest wish to work out a <i>theory</i> -of their own; and the Judge, listening to these officers, who are -uneducated, rude, and often at work for a large prize, commits the -accused to prison to be tried over again, really, at a future day, -by some other Judge. Meantime everybody who, upon the theory of the -officers, is imagined to know anything, is ordered to give security -that they will appear at the next trial, and say what they know. And -if a witness cannot give this security (frequently the case with the -poor), he is also thrust into prison. In<span class="pagenum"><a name="Page_282" id="Page_282">[Pg 282]</a></span> this manner persons, who have -been so unfortunate as to be fixed upon by these ignorant officers, are -treated like the accused, and put to great inconvenience and sometimes -suffering, either in themselves, or their families, or affairs. This -goes on—the next trial is postponed, delay after delay, whilst the -officers are working out <i>their theory</i>; and finally the accused is -discharged and the witnesses also, the whole disgraceful proceeding -being a <i>blunder</i>, in which innocent people have been punished as -<i>criminal</i>, and the <i>Criminal</i> has <i>escaped</i>! A natural and simple -examination of the accused, when first brought before the Judge, would -have saved all this loss, suffering, and shame! Such an absurdity can -only be to the advantage of the guilty!</p> - -<p>A man may be caught under circumstances of guilt so certain that there -is no <i>rational</i> hypothesis of innocence. Yet, with the very blood and -property of the murdered perhaps upon him, surprised, red-handed in -the very act, he will be treated as if he were merely <i>suspect</i>; <i>will -be cautioned to say nothing</i>; will have every chance and opportunity -to escape by reason of the unaccountable mode of procedure. For he is -still innocent. Such is the hypothesis; and disregarding the obvious -and simple way of asking for an explanation consistent with innocence -(when guilt would be doubly manifest), the other ridiculous hypothesis -is maintained, if possible, and the whole community and many innocent -people are afflicted and tortured with the most minute and painful -investigations (having perhaps no sort of relation to the matter), to -see if some doubt may not arise<span class="pagenum"><a name="Page_283" id="Page_283">[Pg 283]</a></span> <i>somehow</i>, not as to the guilt, but as -to some parts of the case as <i>imagined</i> to be!</p> - -<p>Thus, <i>theories</i> of guilt are to be established when the fact is -<i>patent</i>, if one will simply look at the proofs immediately at hand!</p> - -<p>In this case just supposed, too, there is no trial at all of the <i>man</i> -so clearly seen to be guilty. Twelve men are convened by a sort of -inferior Judge, first to see how the dead man came to be dead—it is -certain as anything can well be! Yet this kind of Court must go through -the long, tedious, and painful inquiry, <i>how</i> the man died. Witnesses -are dragged from home, from their pursuits, ruined may be; the whole -community horrified, and the twelve men kept from home and business, -and shocked by the most disgusting examinations of the dead! This whole -process seems rather designed to give fees and business to the petty -Judge and officers who compose this singular tribunal.</p> - -<p>But when this <i>sham</i> Court has got through, the accused meantime, and -the witnesses, are still awaiting the real inquiry, which may be put -off for many weeks.</p> - -<p>When, after tedious delays, <i>twenty-four</i> petty judges, assisted by -an officer, having made up their minds to formally charge the accused -with the crime, he is brought before a Judge, who is now for the -first time to really try the man, another curious thing occurs. The -Judge is not trusted alone to proceed—he must have twelve little -Judges, and several Lawyers, to assist him. The little judges are -the <span class="smcap">Jury</span>, not selected for knowledge nor excellency, but -any twelve men who can be readily got. Generally they are very poor -re<span class="pagenum"><a name="Page_284" id="Page_284">[Pg 284]</a></span>preservatives of even the average wisdom and morality. They know -nothing of law, nor of the Court, nor are they in the least competent -to undergo the complex, tedious, and artificial <i>trial</i> to which they -are about to be put, as well as the accused. However, the business of -these twelve is <i>not</i> to look directly at the man and at the clear -evidence against him—which might be within even their competency—but -they are sworn upon the <i>Sacred Writings and by Jah</i> (under severe -penalties) to try the accused according <i>to the Law and the evidence</i>. -Now, the Lawyers and the Judge determine as to the law, and the twelve -men must obey them as to <i>that</i>—the twelve, however, are to determine -as to the evidence. This means—they are to see and hear the witnesses, -examine the objects of proof (which may take many days); keep all the -statements, conflicting, confused, or other; hear all that the Lawyers -may say; watch the demeanour of the witnesses, and of the accused—and -they must take the <i>Case</i> as presented and offered to them, however -absurd much of it may be—and, finally, after all, they are not to take -<i>this Evidence</i> (as it is called) to judge it for <i>themselves</i>—no, -they must take it <i>under the direction of the Judge</i>. They are sworn -<i>to try</i> according to the Law and the evidence; but <i>evidence</i> means -<i>legal</i> evidence! and the Judge (aided by the Lawyers) directs the -twelve men as to what is <i>evidence</i>. Under these conditions, one may -judge as to the usefulness of this Jury—unless as a contrivance for -the torturing of the innocent and the clearing of the guilty!</p> - -<p>I was present and examined this matter—for from<span class="pagenum"><a name="Page_285" id="Page_285">[Pg 285]</a></span> the common boast of -this excellent Jury-mode of <i>trial</i>, I wished to see with my own mind.</p> - -<p>At length, the twelve men being confined, so that <i>they</i> cannot escape, -in a sort of box; the Judge and the Lawyers being in their places, -attired in the absurd wigs and black gowns [phe-ty-kos] (somebody once -whispered in my ear, black-guards) [kon-di-to-ri]; the accused is -ordered to stand up. The charge of murder is read;—confused by so much -barbarous jargon, that no one but the Judge and the Lawyers understand -it—in fact, oftentimes do not understand it—and the criminal often -escapes trial because the <i>proper</i> jargon has not been used. This -<i>mixed tongue</i> is the only one allowed in these trials, and must be -taken from the fountain of Wisdom (as the Law book is called containing -it). The speech is uncertain, only known to the Lawyers; and a mistake -spoils the whole charge. Well, after more or less wrangling among the -Lawyers, the charge finally stands. I must explain; there are <i>two -sides</i> of Lawyers—one (hired to do so), by <i>every means</i> in its power -tries to get the accused discharged, and is helped to do this by all -the machinery of the trial—the other merely watches the proceedings, -and sees that they are not too absolutely controlled by the other -side. The latter, also, open and state the matter, and conduct it; -but neither side works simply to obtain the truth. On the side of -the accused, if guilty, the truth is <i>not</i> wanted; and, on the other -side, there is no interest in the matter which greatly moves. But the -interest for the accused may be not merely to gratify, in some cases, -powerful relatives, but to obtain as large <i>a sum</i> of money as the<span class="pagenum"><a name="Page_286" id="Page_286">[Pg 286]</a></span> -Lawyers can get—which, where life is at stake, may be all the accused -has now, or may, if discharged, acquire. In fact, in cases of robbery, -the Lawyers for the accused may have received their compensation from -the very plunder!</p> - -<p>The accused says to the charge either <i>Guilty</i> or <i>Not Guilty</i>! This -is a mere form. Then the names of the twelve men are called over, -to see that none have got away—for it is a hateful and disgusting -business often, wherein they <i>instinctively</i> feel they really have no -function—and yet enforced upon them, often to their actual great loss -and suffering.</p> - -<p>How the scene fairly opens. The twelve little judges in their box; -the big one sitting aloft, with pig-tail-ear-flapper wig; the Lawyers -in pig-tail wigs and gowns; the officers of the Court; the witnesses, -cowering and afraid; the accused in his high, strong cage (or box); and -the spectators, friends, relatives, associates of the witnesses and of -the accused—women and men—crowding in the dark corners of the Hall of -trial.</p> - -<p>The Lawyers call and examine the witnesses. These are not permitted -to tell the truth in their own way at all. They are sworn upon -the <i>Sacred Writings</i>, upon pain of penalties of the Law, and the -dreadful fear of the awful Jah and Hell, <i>to speak the truth, the -whole truth, and nothing but the truth</i>! Now, the truth which they -are to speak must be that <i>sort</i> of truth which the Lawyers and the -Judge determine upon to hear—not by any means <i>that</i> truth which the -witness, in his simplicity, is about to utter! Here, then, an honest -and conscientious witness is likely to be at once bewildered;<span class="pagenum"><a name="Page_287" id="Page_287">[Pg 287]</a></span> but a -callous, self-possessed one, who does not intend to say one word more -than he can help, finds himself doing exactly what the Lawyers and the -Court understand by the oath—that is, to speak <i>for</i> the one side or -the other; <i>not for truth</i>!</p> - -<p>Consider the position of a witness, perhaps a timid woman, or an -inexperienced person, never before called upon to take the <i>awful -oath</i>, never before in such a place! Confronted, made to stand -up, <i>thrust</i> without respect, sometimes rudely and with positive -disrespect; treated, in fact, as if a party to the crime, though -perfectly ignorant of anything excepting of some chance <i>link</i> required -in the <i>theory</i> of the charge—thrust forward into the gaze of the -Judge, of the whole assembly. Every eye is fastened upon the trembling -witness. She is ordered in a rough tone to hold up her hand, to take -the <i>oath</i>, <i>to kiss the Sacred Writings</i>! What with the crowd, the -novel and painful position, by this time the poor woman, when asked a -question, can scarcely speak. The old, half-deaf Judge, turns his awful -be-wigged head to her, raises his ear-flapper and says, "Speak louder, -witness; I can't hear you." An officer bawls out, "Silence!" and, not -unlikely, the poor witness fairly collapses, faints, and she is allowed -to be seated.</p> - -<p>The Lawyers examine the witnesses, and if one begins to say something -very damaging, if possible, will interrupt him; or, by and by, will -insinuate some vile charge against him, to destroy his character with -the hearers—not that there be any truth in the insinuation, but merely -to effect the purpose of a vile <i>minion</i> paid to defend, perhaps, a -notorious offender!</p> - -<p><span class="pagenum"><a name="Page_288" id="Page_288">[Pg 288]</a></span></p> - -<p>Thus the <i>trial</i> proceeds; every effort is made on the side of the -accused (which is the active side) to mislead, to confuse, to bewilder. -The Law, read from big books, is constantly referred to, now to stop a -witness in what he is about to say; now to get something <i>already</i> said -scratched off from the minds of the twelve men; and now to take the -opinion of the Judges as to whether this or that should, or should not, -be heard by the Jury.</p> - -<p>All these things go on day after day, not at all because there is any -doubt as to the guilt of the accused, but because by these confused -and interminable proceedings, the Lawyers who act for him expect to -get him discharged—and discharged, declared by the twelve men to be -<i>not guilty</i>! This is the great point; for, if this occur, it does not -matter at all that the accused himself confess to the crime, <i>on no -account</i> can he ever be arrested again for the offence! "But how, when -the proofs of guilt are present and so certain, can the Lawyers expect -to get the twelve men to go against their very senses?" To answer this -is to show the nature of the Jury system very plainly.</p> - -<p>When all the wranglings and speeches and Law-readings of the Lawyers -have at last ended; when the Judge—who has in the course of the -trial already loaded the twelve with all sorts of instructions as -to what they are to keep in mind as <i>legal</i> evidence, and what -they are to leave out of mind—has made a long and confused speech -(often interrupted by the Lawyers) recapitulating those parts of the -conflicting mass of evidence which, and <i>only</i> which, <i>is</i> evidence, -and has<span class="pagenum"><a name="Page_289" id="Page_289">[Pg 289]</a></span> told them the manner in which this evidence must be applied -to the charge; has finally told them that the crime charged must be -the precise <i>crime</i> laid down in the Law-books by that <i>name</i>, and -none other; and that having found beyond all doubt that that crime, -upon the <i>legal</i> evidence, has been committed, then has <i>the accused -committed the crime</i> so defined, and so proved? To be certain of this, -the accused must not only be found to have done it, but he must have -known that he was doing it—that is, he must have been sound in mind. -And if in any of these particulars there be any doubt, the accused must -be acquitted; and further, every one of the twelve must agree—if any -<i>one</i> withhold his assent, then the prisoner cannot be declared to be -guilty!</p> - -<p>With all these clear and simple directions (!) as to how they are -to use their minds, an officer leads the twelve into a strong-room, -and fastens them in! to consider their <i>verdict</i> (as it is called). -Not to consider simply and directly upon the plain evidence of their -senses, and according to reason ordinarily used, but to consider <i>their -Verdict</i>—a technical, artificial affair, made by the Lawyers, and only -fit for <i>their</i> minds—if even <i>they</i> could do anything satisfactory to -an honest man with it!</p> - -<p>The twelve are locked in and guarded by an officer; deprived of -food, of rest, of any recreation; perhaps already exhausted from the -hair-splitting [di-do-tzi] and intricate directions and proceedings. -They are <i>Sworn</i> to give their verdict according to the <i>Law</i> (first) -and the <i>Evidence</i> (second). The evidence, however, being<span class="pagenum"><a name="Page_290" id="Page_290">[Pg 290]</a></span> <i>all law</i>. -Then, too, they are to say either <i>Guilty</i>, or <i>not guilty</i>; and no -more.</p> - -<p>Now, the Lawyer's expectation may become verified. There is no sort of -doubt in any of the twelve that the accused is a horrid wretch, and -that he is guilty. But one man has got hold of an idea, based upon -something said by the Judge, or perhaps only the suggestion of his own -mind; and think of the vanity, the stupidity, the dishonesty, the mere -indifference, the obstinacy, the excessive timidity, the weakness, -which is likely to be in each of the twelve; one man has got <i>his</i> -opinion—it is a matter of conscience. The one man is sufficient. -Nothing can move him. Hour after hour passes. Night comes on—hunger -knocks at the stomach; home is wanted; business is exacting; illness -oppresses some, lassitude and sheer exhaustion overpower others—the -one persists, only more obstinate by opposition—"The man no doubt is -guilty, but I doubt if he be guilty according to law!"</p> - -<p>They cannot agree upon a verdict. The Judge and everybody else long -since have gone to <i>their</i> homes and pleasures. <i>They</i> (the twelve) -cannot escape unless they agree. To be sure, they may report to the -Judge late on the next day that they cannot agree—only, however, to -receive new directions (!), and be sent back again and kept till they -shall agree!</p> - -<p>Human nature gives way. The one, strong and resolute, overpowers the -eleven—or, rather, there have been only a part who would not have -given over long ago. The fine maxim of English law—"<i>It is better that -a thousand guilty escape than that one innocent suffer</i>"—<span class="pagenum"><a name="Page_291" id="Page_291">[Pg 291]</a></span>turns the -scale. There is a <i>doubt</i>—or something which looks like it—"let the -accused have the benefit of it!"</p> - -<p>Now, in this scene, I am taking it for granted that the twelve are -really not dishonest—not one of them. But suppose <i>one</i> is, in secret, -the determined friend of the accused!</p> - -<p>Thus, the Verdict of the Jury (not the direct and honest opinion of -twelve men in a rational and ordinary use of their minds) is recorded -in the Court—<i>Not guilty</i>. And a murderer is at once discharged; -perhaps escorted with applause from the place by associates of his -evil courses. Restored to the community which doubts not his guilt, -and which has been horrified, agitated, and oppressed by its frightful -details! It will be noticed how admirably everything, in this system, -works to procure the escape of the guilty; but it must not be -overlooked that it falls with crushing weight upon the <i>innocent</i>. -Simple and direct inquiry would generally clear him at once. But -no—the <i>theory</i> in the minds of the officers is, that this <i>innocency</i> -is a fraud; and the whole machinery works just as irrationally as -before; because, the clear evidences of innocency are disregarded—the -prisoner's guilt is unreasonably assumed (contrary to the reverse -legal maxim) <i>by the officers</i>; and the whole crushing blow of this -assumed guilt falls upon the innocent. He is thrust into prison; torn -from family, friends, human sympathy; his actual trial is put off -week after week, aye, month after month, whilst the officers hunt -for what does not exist outside of their imaginations; and, finally, -from sheer shame, the poor victim is discharged before an <i>actual -trial</i>—<span class="pagenum"><a name="Page_292" id="Page_292">[Pg 292]</a></span>discharged, it may be ruined and for ever tainted with the -foul and unjust suspicion. Or, perhaps, finally <i>tried</i>, escapes after -a long, tedious and confused scene; where the officers, anxious to -convict one whom <i>they</i> have so long assumed to be guilty, contrive -to throw just enough of suspicion upon the victim to render his life -ever after insupportable! However, he finally goes at large—ruined -by enormous expenses, health shattered by confinement in prison, -and <i>tainted</i> in character. The victim of an absurd system—for the -verdict is, for him, irrational and cruel. If, in the other case, <i>not -guilty</i> did not mean what the words imply—so, in this, the Jury give -a no more meaning <i>Verdict</i>. No expression of any actual opinion. No -sympathy, no regret; nothing to reinstate the unfortunate victim of -official stolidity and conceit. <i>Nothing</i> whatever; not so much as any -compensation for loss of time and money. Meantime, during this pursuit -of the innocent, the real criminal has got safely away.</p> - -<p>Now, this strange <i>Jury system</i>, boasted of as the <i>Palladium</i> of -Liberty by the English Barbarians, strikes my poor mind as something -very cumbersome, irrational, and hurtful. The criminal class may -well esteem it, for it seems exactly contrived to set the criminal -at liberty, and to vex, terrify, annoy, and confuse everybody else. -Witnesses themselves often fare more hardly than the actual criminal! -and Society is shocked by needless and reiterated exposures of every -particular of dreadful things to no rational purpose—unless to give -fees to Lawyers and a host of busy officials, who live and fatten in -these horrors.</p> - -<p><span class="pagenum"><a name="Page_293" id="Page_293">[Pg 293]</a></span></p> - -<p>One might suspect that the whole machinery was contrived by the Lawyers -(called <i>criminal</i>) to effect their purpose—that is, to protect their -friends and supporters; the numerous men, women, and half-grown youths -swarming everywhere, and known as the <i>criminal class</i>.</p> - -<p>Another unjust custom is when a man offends a Judge, he is not at once -brought before him for reproof and proper correction. No; for his -disrespect he is compelled to pay a <i>fine</i> [tsig] in money which may -beggar his innocent family, or prevent his creditors from obtaining -their dues; or, <i>unable</i> to pay, must lie in prison till it <i>be paid</i>, -or until released by the angry Judge. Thus making the innocent to -suffer! How much better in our <i>Flowery Land</i>, where disrespectful -conduct is at once reprimanded and, if the disrespect be marked, -punished on the spot, in the presence of the magistrate, and under his -paternal direction.</p> - -<p>These may serve to illustrate usages not readily referable to any -principle. They are rooted in old customs, when general ignorance and -universal poverty made the mass one, and when simplicity and directness -were natural. They are retained now in an artificial and totally -different state of society, for no better reason than the English -Barbarians have for other abuses and enormities—<i>they support the -fungi which cling to them</i>! And the upper classes find their interests -concerned in maintaining things as they are. The lower classes, too -ignorant to see, are made to believe that nothing in human Wisdom -and experience excels these<span class="pagenum"><a name="Page_294" id="Page_294">[Pg 294]</a></span> very Laws and customs! The Barbarian -stolidity, too, in the well-to-do classes, supports these singular -views as to the perfection of the Laws and system of administration. -These classes constantly mistake this <i>stolidity</i> for solidity of -character. When an evil is unmistakable, none the less, instead of -removing it, they say, "Better bear those ills we have than fly to -others we know not of!" (Quoting from their great Shakespeare.) But -they do not stop to consider if it must necessarily follow that when -one quits one ill he flies to <i>another</i>. As if one with a sore finger -should refuse to apply any remedy to the <i>finger</i> for fear he might -thereupon find a sore upon his leg!</p> - -<p>Perplexed with these anomalous conditions, and by the stupid conceit -and selfish indifference—the callousness and greed of the English -Barbarians—I have wondered if, after all, these men were not of a -different kind [sty-pho]. Possibly, the Sovereign Lord and Father -of men, for wise purposes, may have created different sorts of -men. Animals of the same type differ in swiftness, in strength, in -intelligence. The Western Barbarians, though of the same type, may be -inferior to our Illustrious people in the moral and mental functions. -For some purpose in Eternal Wisdom, the Almighty Lord has given them -strength of body, energy, and an <i>intellect</i> sharp in matters of the -<i>instinct</i>—which refers to the needs and passions of the body—thus, -calculating, ingenious in contrivance, and inordinately selfish; but -has not given them a large moral faculty, nor a broad and comprehensive -mind. <i>They are, therefore, incapable of improvement beyond a limited -range.</i></p> - -<p><span class="pagenum"><a name="Page_295" id="Page_295">[Pg 295]</a></span></p> - -<p>The Idolatry, and its horrible grotesqueness—the inefficacy of the -good in the character of the Christ-god, to influence the least -abatement in the passion for Force; the cold-blooded abuses, and the -confusion of error and truth, may be thus accounted for.</p> - -<p>This, however, suggests a continuance of the evils which have fallen -upon <i>others</i>. The <i>All-wise</i> sees where chastisement is due—and -allows the Western Barbarians their time. The offences of the East need -chastisement. The quickness, strength, and greed of the Barbarians, -unchecked by moral considerations, make them the scourge of other -distant peoples not possessing these qualities. The scourge is needed, -otherwise it would not be permitted. There is a sufficiency of morality -to prevent dissolution; and the Western tribes will no doubt fulfil -their appointed task.</p> - -<p>Still, in their present forms, rooted in a <i>lower</i> type of man, they -must disappear; not lost, but absorbed and blended in a better and -nobler race. In the East, I suspect this <i>highest</i> type has always -existed. Here, from immemorial ages and ages [tang-se-yan-se] the -simple worship of the Sovereign Lord, and the divine faculty in man, -have found their best expression, and taken a fixed and steadfast root -in Government and in Society!</p> - -<p>I may be mistaken, and it is possible that the Western tribes may be -capable of attaining to this settled order—but it must be after very -long moons and thousands of moons [lir-re-ty-sin], during which they -shall have overturned and reformed existing laws and customs.</p> - -<p>I may refer shortly to some of the more striking of these, so curiously -and radically different from<span class="pagenum"><a name="Page_296" id="Page_296">[Pg 296]</a></span> our notions in the <i>Central</i> Kingdom, -and so erroneously conceived in respect of the <span class="smcap">Divine Order</span>. -<i>First.</i>—As to the character and worship of the Sovereign Lord of -Heaven, and Father of men. Concerning the errors in regard to the -true character and proper recognition of the Heavenly Lord, I need -scarcely say more. There are wise barbarians who do not differ from my -poor thought as to the need of an entire reformation upon this whole -matter, which underlies nearly all genuine improvement in morals, in -government, and in "Society."</p> - -<p><i>Second.</i>—As to Government. This must be seen to exist in the -eternal order and nature of things, and not at all in any <i>Contract</i> -[Kong-phu], "social" or other. Therefore whatever name be given to its -Head, <i>the Function</i> is as inviolable as is the Divinity from which it -comes. If this Head, however, be incapable of properly representing -the divine function, it does not therefore fail, but the nearest -<i>fit</i>, in the established order acts. The Book of Rites and the great -Council of the Illustrious, with us, see to this proper and orderly -succession. No one is born to be absolutely Head—the Book of Rites and -the Illustrious <i>Calao</i>, in our system, may see to it that the Head be -fit for the due and divine order. Therefore, no one is born by <i>right -of birth</i> to govern, nor to make, nor to administer, laws. Wisdom and -knowledge only, may entitle their possessors to take rank among those -to whom government and administration shall be committed; and these may -be changed, degraded, exalted, and removed as they conduct themselves, -and not according to any<span class="pagenum"><a name="Page_297" id="Page_297">[Pg 297]</a></span> family, nor hereditary distinction. Nor are -<i>Places</i> created for the aggrandisement of any, continued for the -benefit of families, nor, in any case, made hereditary. Places are for -the whole, and those who fill them are placed there, in trust, for the -good of the whole, and must properly discharge the trust. They are -never for the individual—always for the State.</p> - -<p><i>Third.</i>—As to the family. The Family being the <i>Prototype</i> [mo-dsi] -of Government, should show the Divine order. It must be one; not a -divided, unintelligent <i>accident</i> [phatsi]. It must have a clear -faculty, and understand its true and vital significance—for the -community is but an aggregation of families, and as these are so is the -State. Then, to have disorder there is to have disorder throughout! -There <i>must</i>, therefore, be in the Family, obedience to its head, -order, and good conduct. If there be insubordination, disorder, -immorality, disrespect, and disobedience to the natural head, then that -is a disorderly family, and those who are guilty of the disobedience, -disrespect, and disorder are <i>criminals</i>, to be corrected, restrained, -and reformed.</p> - -<p>Woman, upon this right conception of the family, finds her proper and -her honoured place. She is subordinate, but not in any humiliating -sense; she is subordinate, because, in the very nature of her function -as woman in the economy of nature, she cannot be otherwise—she <i>is</i> -timid, defenceless, dependent. She has a right to the tender care and -protection of her male relatives; and she, on her part, is bound to be -obedient, submissive, orderly; and, upon these, affection follows.<span class="pagenum"><a name="Page_298" id="Page_298">[Pg 298]</a></span> -Her children are bound to respect and to obey her, and she is bound -to have a care for them, and to respect and obey her husband as the -unquestioned centre of regard and authority. The father (and husband) -<i>is</i> the Head of the family; there is no divided nor disputed power. -Upon <i>him</i> rests the responsibility of due order and proper position.</p> - -<p>From her nature and duties, the woman lives retired within her house. -If she go abroad, it will be only from necessity, and then in the most -quiet, modest, and unobstrusive way. She lives for her relatives, her -family; not to attract the admiration of others, nor with the faintest -idea that she may shine <i>abroad</i>—to be so charged would be to be -charged as <i>shameless</i>. Only by this degraded <i>class</i>, who are barely -tolerated without the city, and under the rigid supervision of the -officers of order and decorum—could such a purpose be supposed to be -thought of? She dresses with neatness, according to the established -order, but always with such modesty that nothing is offensive to the -chastest eye. She understands the range of her activity and of her -affections. It is within the circle of family and relatives. All her -accomplishments are to make her home pleasing. Duties and places are -settled. She lives for those to whom she belongs, and who also belong -to her. Her smiles are for her husband, and for her children, and her -relations. She has no thought of going abroad to shine, nor to waste -the time and money which belong to her family upon strangers. She never -dreams that she has any <i>mission</i> which calls her away from her home. -She has no <i>call</i> to "clothe the ragged," wash other people's<span class="pagenum"><a name="Page_299" id="Page_299">[Pg 299]</a></span> dirty -children, reform evil-doers, "convert the <i>heathen</i>," nor support -"Society!" (These are some of the phrases which you will hear among the -Barbarian women).</p> - -<p>Where women have not husbands, none the less they have relatives, and -their home is with them. They have a right to this home, and are bound -to do their duty in it, submissively, usefully, and quietly.</p> - -<p>If the Western Barbarians would see to it that all women, married or -unmarried, were duly cared for in homes of relatives, <i>as of right</i>, -and that they also made themselves welcome there by their usefulness -and obedience, they would find an end of that agitation as <i>to Women's -Rights</i> existing among them. Rights would be as indisputable as -duties—and the first of these would be a quiet, modest, and rational -obedience to their natural protectors, who, in turn, would be bound -to respect and protect them. And if by any strange chance a woman was -absolutely without relatives (a thing nearly impossible in our <i>Flowery -Land</i>), then the State should see to it that she had a suitable home.</p> - -<p>The education of woman, in a well-ordered Society, is also fixed and -clear. It has immediate relation to her position and her duties.</p> - -<p>She is from the first never disturbed in the natural order. She sees -her relatives always quiet, modest, <i>obedient</i>. She never thinks this -state of things to be wrong. She perceives the manner of female life; -its seclusion, its devotion to the family, its purpose, and end. There -is no complexity about it, no <i>outside</i> glitter, no field for show, no -seeking for excitement and display. All her duties are at home—<i>her</i> -happiness is<span class="pagenum"><a name="Page_300" id="Page_300">[Pg 300]</a></span> <i>there</i>; <i>there</i> she is to be attractive, and there she -is to attract—the love and respect of her husband, the regard of her -relatives, the affection and obedience of her children!</p> - -<p>So, her education needs no straining after effect. It looks directly -to her duties, to her natural function and place; and to those -accomplishments, of mind and of person, which shall enable her to -be happy with books, with music, and the like; and shall add to the -pleasures of her home.</p> - -<p>All these things are common-place with us—so simple as to appear -trivial. Our Illustrious wives and mothers could not <i>understand</i> the -reasons for their elaboration—they have never seen the women of the -Western Barbarians!</p> - -<p>The position of women in the <i>Social</i> system of the West, on the whole, -is the most remarkable thing in it.</p> - -<p>I have made sufficiently suggestive remarks in the progress of these -<i>Observations</i>; and only now have to add a word or two upon the -<i>general</i> effect.</p> - -<p>It gives a wonderful life, restlessness, and colour to the whole aspect -of Barbarian life. Think of all the women in our Illustrious Land, at -once leaving their homes, the seclusion of their orderly houses and -lives, and rushing everywhere with the men, over the Land! And, not -only so, dressed in splendid gaiety of colour, and adorned with gems -and feathers, crowding into all places of amusement and of travel!</p> - -<p>Nor this only, but showing themselves, in public places, with men, -where paintings and sculpture, and things here only seen by men alone, -are exhibited!<span class="pagenum"><a name="Page_301" id="Page_301">[Pg 301]</a></span> And, often, so dressed as to cause even the man to -blush!</p> - -<p>Why, the face of social life is completely altered. Instead of gravity, -dignity, and an undivided attention to the duties of daily life, -everything is rendered restless, confused; there seems to be no natural -order, nor scarcely natural (cultured) decorum.</p> - -<p>But we must not be misled. Nature is too strong to be pushed aside—and -with cultivation, even though imperfect, the moral instinct lives -and saves. Habit, too, "is a second nature;" (as our divine Confutzi -says); and what would be so overwhelming, if at once done, being usual, -necessarily <i>has been</i> subordinated to some rule—and made, at least, -tolerable.</p> - -<p>And now, in drawing these <i>Observations</i> to an end, perhaps, I may -add, in respect of my poor and unworthy thoughts, that if I have -said amiss, and which offends, I beg our Illustrious will pardon. -To our <i>Literati</i>, exalted in wisdom, there is but little to which -they may curiously look—but to <i>our people</i>, if any there be with -whom some discontent may have been caused by too close intimacy with -<i>Missionaries</i> in our ports; by these let my poor <i>Observations</i> be -studiously pondered—that they may praise the Sovereign Lord of Heaven, -who has given them to live in the <i>Central and Illustrious Kingdom</i>; -where a true morality and a true worship are known; and where due -<span class="smcap">ORDER AND PEACE</span>, resting upon the unchangeable Heavenly order -and peace, are established!</p> - -<p>Here, are no brutal worship of Force, and admiration of bloody -plunders. Content to the due ordering of<span class="pagenum"><a name="Page_302" id="Page_302">[Pg 302]</a></span> affairs, and with peace -within, our Illustrious Realm seeks no aggrandisement, dreams of no -conquests; and <i>wishes to do nothing but good</i>. It has no fears for its -own position, nor jealousy of others. It is simply calm, strong, wise, -and self-poised. It demands no more from others abroad than that it may -peacefully live; and <i>be treated with that respect which it accords to -those who practise moderation and virtue</i>.</p> - - -<p class="center">FINIS.</p> - - -<p class="center" style="margin-top: 5em;"><span class="smcap">Barrett, Sons & Co.</span>, Printers, 21, Seething Lane, London, E.C.</p> - - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Some Observations Upon the -Civilization of the western Barbarians, by Ah Chin-Lee - -*** END OF THIS PROJECT GUTENBERG EBOOK SOME OBSERVATIONS UPON THE *** - -***** This file should be named 62209-h.htm or 62209-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/2/2/0/62209/ - -Produced by Brian Coe, Graeme Mackreth and the Online -Distributed Proofreading Team at https://www.pgdp.net (This -file was produced from images generously made available -by the Library of Congress) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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