notwithstanding our wide and irreconcilable differences, this was indeed one strong bond of sympathy.

The Jews and Roman Catholics of China will be particularly referred to in the latter part of this book.

INTRODUCTION OF BUDDHISM.

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CHAPTER VII.

BUDDHISM.

Introduction of Buddhism into China.-Its reputed Founder.-Different Orders of Buddhist Divinities.-Peculiarities of Buddhism as it exists in different Countries.--Popular Traditions relating to Buddha.-Doctrines and Religious Rites of Buddhism.- Descriptions of Buddhist Temples.-Construction of Images.-Particular Description of Temples and Idol Worship at Hang-chow.-Buddhist Priests.-Organization of the Monasteries.-Hermits living in Huts or Caves.-Priests confined in Sealed Rooms or Cells. Acquiring of Merit by Proxy. - Buddhist Nunneries.

BUDDHISM is emphatically the religion of China, and of the whole of Eastern Asia. It was introduced into China about the year 60 of the Christian era. At that time the Emperor Ming-ti sent an embassy to the West to seek for religious teachers. Some suppose that this embassy was suggested by a dream, and others by a saying of Confucius - "In the West there are great sages." It is not improbable that a rumor of Him who was "born King of the Jews" may have reached the extreme of Eastern Asia, and had something to do with this movement. However this may have been, the expedition start ing from China on this important errand proceeded as far as India, and there met with Buddhist priests, and learned from them of their deity Buddha, their sacred books, and the doctrine of a future state, and a way of escape from sin and its consequences. Supposing they had gained their object, they returned home with this new god and new religion of the Hindoos. This was the introduction of Buddhism into the East.

The name of the reputed founder of this sect is Shakyamu ni, who is supposed to have lived in the 7th century B.C., or earlier. By a life of contemplation, meritorious works, and

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self-imposed austerities, he reached the condition of Buddha, that of "complete knowledge." The term in Chinese is Fuh. Above and beyond this is a higher degree of development or attainment, called Nirvana, which is the highest condition to which mortals can attain, and of which their nature is capable. Here consciousness, personality, and all wishes and desires are lost in an ideal existence, and all relations and intercourse with the material world cease. Buddha, denying himself the pleasures of this superior unconscious state, pauses on the confines of it to give exercise to his benevolence in instructing and elevating men.

There is an inferior grade of divinities which have not yet reached the condition of Buddha, and are called Poosa. They are still imperfect in knowledge and virtue, though far in advance of ordinary men. As they are nearer mankind in the scale of being, they are supposed to be in closer sympathy with him, more intimately acquainted with his circumstances, and more approachable. For this reason they are most worshiped by the people.

Buddhism has assumed different forms in different countries. A distinction is made between Southern Buddhism as it is found in Ceylon, Burmah, and Siam, and Northern, as found in Thibet and China. The religious books of Northern Buddhism are in Sanscrit, or are translations from Sanscrit. Those of Southern Buddhism are in Pali, a language of more recent origin. The Northern Buddhists have also added books, legends, and deities which are not known elsewhere.

In Thibet this system is connected with a religious hierarchy, exercising political power, at the head of which is the Grand Lama, who is regarded as the incarnation of Buddha. When the Grand Lama dies, the priests fix upon some infant into whose body the spirit of the deceased lama is supposed to have passed, and the infant becomes the next Grand Lama.

In China no such religious hierarchy has been tolerated, and Buddhism exists without lamas. The Buddhism of Mongolia partakes of the character of that of Thibet. That of Corea,

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Japan, and Cochin China has evidently been copied from China.

With these general statements, I will confine myself strictly to Buddhism in China, speaking of its practical aspects as it is believed and practiced by the people at present, and is incorporated with their religious and social life.

The popular traditions of the Chinese relating to Buddha are of that marvellous character calculated to work upon the imagination and blind faith of an ignorant people. He is represented as having been born in a regal palace, an heir to luxury and power, which had no charms to attract him. It is believed that, on his appearance in the world, a halo of glory encircled him, which was visible throughout all the surrounding country, and the earth around him spontaneously produced a profusion of lotus flowers. One of the first acts which he performed was that of walking seventeen steps toward the North, South, East and West, with one hand pointing toward heaven and the other toward the earth, declaring, in a loud. voice-"In heaven and earth there is not another greater than I." Many accounts are given of his remarkable strength and natural endowments, so exceedingly overwrought that they might be expected to excite the suspicion of the most credulous. He left his home at an early age to lead the life of a recluse, and, after years of self-imposed austerity, attained to the perfection of virtue and ascended to heaven as a god, leaving many remarkable proofs of his superhuman power.

The distinctive characteristics of the Buddhist system are a belief in a benevolent deity, associated with inferior ones, whose special object and care it is to save men from sin and its consequences, and also the doctrine of the transmigration of souls, and the efficacy of good works. In accordance with these doctrines, the religious or idolatrous rites of Buddhism consist in prayers to these gods, works of merit and austerity, and provision for the anticipated wants of the spirit in Hades, and also for deceased relatives and friends.

Temples erected to the worship of this deity are found in

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every part of the empire, and are numerous, costly, and imposing. We see in China the same disposition manifested by other nations of the past, to perform idolatrous ceremonies in 'high places." The theory of Buddhism requires its temples to be built in retired situations among the hills, for the sake of the quiet and seclusion which such places afford. Accordingly, most of the buildings connected with this sect which are not erected in cities and towns for the convenience of the inhabitants, are found in the most beautiful and romantic situations which the country affords. The largest of them are, to a certain extent, built on a common fixed plan, which may be described as follows:

They are composed of several separate buildings in a line directly back of the front one. If the nature of the ground admits of it, each building in the rear rises several feet above the one before it, and is reached by a flight of stone steps. The paths leading to these temples are often disposed with much taste and art, winding through beautiful groves of pine and bamboo, over fine arched bridges, along luxuriant hedges and fish-ponds, and affording oftentimes beautiful views of natural scenery.

Entering the wide front door of the first building, you see before you a large image in a sitting posture, its face bearing the expression of a contemptuous smile. This idol is called Mi leh-fuh, its office is to guard the entrance to the temple, and it is smiling at the foolishness of mankind who spend their lives in the vain pursuit of worldly pleasures. Immediately behind this image, and facing the back opening or door, is a standing figure, dressed in mail from head to foot, and holding in the hand a large battle-club. This image is called Wei-to Poo-sah, and is regarded as the guardian deity of the temple, protecting it from evil spirits, thieves, etc. The spacious interior of this, as well as the other buildings, is undivided by partitions or upper floors; the roof is supported by numerous large pillars. Besides the two images in the middle above described, there are four others, called the Sz-kin-kang,