Connected with Buddhism there is a large number of nuns and nunneries. With regard to the worship performed in these institutions, the manner in which they are supported and their affairs conducted, they differ very little from the monasteries. As regards the character and practices of their inmates, it must be said that, with few exceptions, their reputation is far from being above suspicion.

PREPONDERANCE OF FEMALE WORSHIPERS. 103

CHAPTER VIII.

BUDDHISM-CONTINUED.

Worshipers in Buddhist Temples principally Women, and why.-Objects sought in Worship.—Mode of seeking a Response.—Making of Vows.— Procuring Drafts on Hades.--Forms of Worship.-Candles.—Incense.— Rosaries.-Social Intercourse and Gossip in the Temples.-Practice of worshiping Books.-Passport for Hades.-Self-righteous Character of those who frequent Temples.-Striking Parallelism between Buddhism and Romanism.

THE worshipers in Buddhist temples are for the most part women, and these are generally advanced in age. The young women are confined to their houses by the multiplicity of their domestic duties and the customs of the country, which forbid their appearing in public. The older women having comparatively little to do, and reminded by their age of the necessity of preparing for a future state, spend much of their time in the temples, and thus give a kind of variety to their otherwise unoccupied and monotonous hours.

In addition to the acknowledged superior religious susceptibility of women in every age and country, the very large number of female worshipers is thus accounted for. In accordance with the doctrine of the transmigration of souls, so prominent in the Buddhist system, the great end in the worship of Buddha is to secure a favorable position in the future state, in which it is supposed that individuals will ascend or descend in the scale of existence according to the preponderance of their merits or demerits in this life. In consequence of the inferior station of women in China and their peculiar trials, being a woman is regarded as a great misfortune; and in the "bitterness" incident to their present lives they console themselves with the hope that their earnest devotions at the shrine

of Buddha will gain for them the position of "a man in good circumstances" in the future state. They suppose that the neglect of worshiping Buddha would result in being born again in one of the lower orders of animals. Men are sometimes seen making their prostrations before Buddhist idols, but generally with the design of gaining some present favor without reference to a future life.

Γ In performing idol-worship the people do not choose lucky days, as they do so commonly in attending to other matters. Unusually large numbers of people may be seen at the Buddhist and other temples on the first and fifteenth of each month, and also on the birthdays of different gods. Special visits are made for special purposes at all times. Some go to pray for children; some to ask an omen or advice in cases of exigency or perplexity; some to ask medicine for sick persons, and some to make vows.

Advice in times of exigency is obtained in the following manner: The worshiper takes in his hand a cylindrical box, opened at the top, and containing a number of small labelled wooden sticks, and shakes the box in front of the idol until

IDOLATROUS VOWS AND WORSHIP.

105 one of them falls out. The number written on this stick points out the corresponding slip of paper, or paragraph of a book, where the desired omen or response may be found. This is written in a very indefinite style, indicating whether the matter in question will terminate favorably or unfavorably, whether a plan proposed should be followed or not. The same device is used in asking for medicine, though the god interrogated is different, and the slips of paper contain medical prescriptions only. As a general rule, the Chinese call a physician, but the above expedient is resorted to both in trivial and alarming cases, when the aid of a physician is either unnecessary or unavailing, or when the disease is of a hidden or mysterious character. Seeking omens and medicines, though practiced in Buddhist temples, is more common in some others.

Vows are made in cases of distress and uncertainty. The person assuming a vow, in order to secure the assistance and protection of some deity, promises to provide a theatrical exhibition for the god to look at, or to feed hungry ghosts, or to furnish new clothes for some idol in the temple, as some of them, which are not painted or covered with gold-leaf, wear a variety of clothes, which are changed with the changing seasons. Vows of other kinds are made which need not be mentioned.

Persons visiting the temples under circumstances of peculiar urgency, as above described, often worship along the way for the distance of half a mile or more, stopping every few steps to make their prostrations.

Worship on ordinary occasions consists in simply burning candles and incense, making prostrations before the gods, and giving a few cash to the priests.

The following is a description of some peculiarities of the worship in Ningpo and its vicinity: The temples are generally visited on particular days appointed by the priests, and the great object of these visits is to obtain bills for the payment of money in Hades, which are called tieh. When the women apply to the priests for instruction and assistance

they are answered much as follows:-" When you die your soul will pass into the land of spirits, where it may remain ages or hundreds of years before it is allowed to return to earth and inhabit another body. In your journeyings there, when you cross bridges you will have to pay toll; when you cross a ferry you must fee the ferry-man; if you wish good accommodations and attentions in the inns you must be able to pay well for them. It will be very desirable also for you to fee the inferior officers of Hades, so as to bring your case speedily before the courts for adjudication, and facilitate your release and advancement. In a word, money answers all things, in the land of spirits as well as in this present world." The women are further informed that the priests have opened communication with the land of spirits, and that their drafts are honored there. In one corner of the temple a priest sells these drafts, called tieh. When the paper has been bought it receives the great seal or stamp of the temple; and after the name Na mi o mi ta fuh has been chanted over it from three thousand to ten thousand times, it is regarded as veritable money, and is laid aside for future use in a safe provided for the purpose. It is supposed that each one will entitle the possessor to a number of cash equal to the number of times the name Na mi o mi ta fuh has been repeated over it. The priests have contrived to realize an abundant harvest from the sale of this paper-money. Only one tich can be issued in one day, and the days for obtaining them are made as numerous as the credulity of the ignorant women will admit of. They are distributed and arranged as follows: The Shih wang hwei, or gathering for the worship of the "Ten Kings of the departments of hell, requires ten days; one for the birthday of each one of these kings-the first day occurring in the first month, and the last closing with the thirtieth day of the seventh month.

The Hiveh hu hwei, or "Blood Lake Gathering," also requires ten days; one for each month, closing with the tenth month. It is supposed that women, on account of the pol