lowing terms:*-The supreme intelligence (Budha) having by his thought (Dharma) produced union or multiplicity, (Sanga,) from the existence of this Triad arose five abstractions or intelligences of the first order, that is, Budhas, each of which produced an intelligence of the second order, Bhodisatua.†t It is from this name that the Chinese have, by abbreviation, formed that of Poo-sa, common not only to these five secondary intelligences, but to all the souls which have attained the same degree of elevation. Kuan-she-yin, or Kuan-yin, is placed in the first rank; but Padmanetra (Lotus-eyed) is the name of another divinty of the same kind. The Sanscrit name of the former (Kuân-yin) is Padma-pâni, who represents, on account of her productive power, the second term of the Triad, and in the exterior doctrine is characterized by several signs of a female divinity It is certain that no idol in China is more honoured than Kuân-yin.‡

In the name of Poo-ta-la, à temple, or rather monastery, described in Lord Macartney's mission, may be recognised the Chinese pronunciation of Budha. This extensive establishment, which was found in Manchow Tartary, beyond the Great Wall, is described as a quadrangular structure of considerable height, each of its sides measuring two hundred feet, and the whole building affording shelter to no less than eight hundred priests or lamas. In the square court or quadrangle within is a gilded

* Observations, p. 51.

"Poo-te-sa-to, an Indian word introduced with the Budha sect; now, according to the genius of the Chinese language, contracted to Poo-sa."-Morrison's Chinese Dictionary, part ii., p. 682.

M. Rémusat observes very truly that Chinese Budhism canı only be duly investigated by comparing the Chinese versions with the Sanscrit texts, and thus combining two departments of learning which have not as yet been united in the same person.

Staunton, vol. ii., p. 258.

chapel, with representations of the Triad, and the whole description assimilates it, though on the largest scale, to the monasteries in Nipal, as they are described by Mr. Hodgson. "The vihar is built round a large quadrangle or open square, two stories high; the architecture is Chinese. Chaitya properly means a temple of Budha, and vihar an abode of his cœnobitical followers. In the open square in the midst of every vihar is placed a chaitya; but those words always bear the senses here attached to them, and vihar can never be construed temple; it is a convent, or monastery, or religious house.' Pootala, then, is a vihar, with a chaitya within the quadrangle.

The Chinese pronunciation of Budha seems also apparent in the name Poo-to, applied to an island of the Chusan group in latitude 30° 3′, and longitude 121°, where Mr. Gutzlaff,* in 1833, visited one of the largest establishments dedicated to Fo and his priests; a place of such note as to be the resort of numerous votaries from remote parts. "At a distance," says he, “the island appeared barren, and scarcely habitable; but as we approached it we observed very prominent buildings and large glittering roofs. A temple, built on a projecting rock, beneath which the foaming sea dashed, gave us some idea of the genius of its inhabitants in thus selecting the most attractive spot to celebrate the orgies of idolatry. We were quite engaged in viewing a large building situated in a grove, where we observed some priests of Budha walking along the shore, attracted by the novel sight of a ship. Scarcely had we landed, when another party of priests, in common garbs and very filthy, hasted down to us chanting hymns. When some books were offered them, they exclaimed, Praise be to Budha,' and eagerly took every volume that I had. We then ascended to a large temple, surrounded by trees and bamboos. An

* Journal of a voyage along the coast of China, 1832-33

elegant portal and magnificent gate brought us into a spacious court, which was surrounded with a long range of buildings not unlike barracks being the dwellings of the priests. On entering it, the huge images of Budha and his disciples, the representations of Kuân-yin, the goddess of mercy, and other idols, with the spacious and well-adorned halls, exhibit an imposing sight to the foreign spec

tator.

He

"The high priest requested an interview. was a deaf old man, who seemed to have very little authority, and his remarks were commonplace enough. We afterward followed a paved road, discovering several other smaller temples, till we came to some large rocks, on which we found several inscriptions hewn in very large letters.* One of them stated that China has sages. The excavations were filled with small gilt idols and superscriptions. On a sudden we came in sight of a still larger temple, with yellow tiles, by which we immediately recognised it as an imperial endowment. A bridge, very tastefully built over an artificial tank, led to an extensive area paved with quarried stones. Though the same architecture reigned in the structure of this larger building as in the others, we could distinguish a superior taste and a higher finish. The idols were the same, but their votaries were far more numerous: indeed this is the largest temple I have ever seen. The halls, being arrayed with all the tinsel of idolatry, presented numerous specimens of Chinese art."

"The colossal images were made of clay, and tolerably well gilt. There were great drums and large cylindrical bells in the temple. We were présent at the vespers of the priests, which they chanted in the

This is a common practice of visiters, who employ artists to cut these gigantic letters very deep into the face of the rocks. The embassy of 1816 met with them near the Poyang lake.

Pâli language, not unlike the Latin service of the Romish church They held their rosaries in their hands, which rested folded upon their breasts. One of them had a small bell, by the tinkling of which their service was regulated; and they occasionally beat the drum and large bell to rouse Budha's attention to their prayers. The same words were a hundred times repeated. None of the officiating persons showed any interest in the ceremony, for some were looking around, laughing and joking, while others muttered their prayers. The few people who were present, not to attend the worship, but to gaze at us, did not seem in the least degree to feel the solemnity of the service. Though the government sometimes decries Budhism as a dangerous doctrine, we saw papers stuck up, wherein the people were exhorted to repair to these temples in order to induce Heaven to grant a fertile spring; and these exhortations were issued by the emperor himself. What inconsistency!

"On the island are two large and sixty small temples, which are all built in the same style; and the idol of Kuân-yin holds a prominent station. We were told that upon this spot, not exceeding twelve square miles, 2,000 priests were living. No females are allowed to live on the island, nor any layman suffered to reside there, except in the service of the priests. To maintain this numerous train of idlers, lands on the opposite island have been allotted for their use, which they farm out; but, as this is still inadequate, they go upon begging expeditions, not only into the surrounding provinces, but even as far as Siam. From its being a place of pilgrimage, also. the priests derive great profits. To every person who visits this island it appears at first like a fairy land, so romantic is everything that meets the eye. Those large inscriptions hewn in solid granite; the many temples that appear in every direction; the highly picturesque scenery itself, with its many

peaked, riven, and detached rocks; and, above all, a stately mausoleum, the largest which I have ever seen, containing the bones and ashes of thousands of priests quite bewilder the imagination

CHAPTER XIV.

RELIGION-TAOU SECT.

Laou-keun, the Chinese Epicurus.-His Sect called Doctors of Reason. Degenerated into Magicians and Alchymists.-Fragment of old Romance.-Illustrative Tale.-The Philosopher and his Wife.-Origin of the Tale of Zadig.-Miscellaneous Superstitions of the Chinese.-Fatalists.-Tale in illustration. -Spells and Talismans.-Belief in Ghosts.-Lucky and Un lucky Omens.-Divination.

THE third religious or philosophic persuasion that has established itself in China is that of Taou, or of Laou-keun, which was the name, or rather title of the founder. This person appeared nearly simultaneously with Confucius, by whom he is mentioned about 560 years before the Christian era. As far as can be gathered of the real drift of his doctrines, he seems to have inculcated a contempt of riches and honours, and all worldly distinctions, and to have aimed, like Epicurus, at subduing every passion that could interfere with personal tranquillity and selfenjoyment. As death, however, was something that they could not pretend to despise, his disciples and successors set themselves to work to invent an elixir of long life, or of immortality, and thus became in time a species of alchymists. They have been alternately favoured and persecuted at different periods of Chinese history, but seem to have flourished most under the Soong dynasty, subsequent to