Among the host of deities worshipped by this sect we may instance the _San-tsing_, or "Three Pure Ones," the three-fold ruler of the a.s.sembled G.o.ds in heaven, the sun, the moon, and the stars, who delivers his name and benevolent commands to be promulgated amongst mankind, that all who see and recite that name may be delivered from all evil, and obtain infinite happiness. "It is impossible to doubt," says a writer, "that we see here traces of a Divine revelation, corrupted though it has now become. China has her Trinity in Taouism as well as in Buddhism; as other Pagan nations have had theirs in the Orphic mythology, where there were 'counsel, and light, and life;' in the Platonic theology, which had its 'good, and mind, and the soul of the world,' as in the Egyptian mysteries there were 'On, and Isis, and Neith;' and in that of Fo, 'Brahma, Vishnu, and Seeva.'"

The Taossi, Tien-sze, or "Celestial Doctors,"--the priests of Taouism,--are outwardly distinguished amongst the Chinese by the manner in which they dress their hair. They shave the sides of the head, and coil the remaining hair in a tuft on the crown. Moreover, they wear slate-coloured robes. There are two orders; one, the keepers of the temples, vowed to celibacy; the others, who are free to marry, live in their own houses, or wander about the country selling charms and medical nostrums. In the feast of one of their deities, the "High Emperor of all the Sombre Heavens," they a.s.semble before his temple, and having kindled a huge fire, about fifteen or twenty feet in diameter, go over it barefoot, carrying the G.o.ds in their arms. "They firmly a.s.sert," says Williams, "that if they possess a sincere mind they will not be injured by the fire; but both priests and people get miserably burnt on these occasions."

Escayrac de Lauture says that they leap, dance, and whirl round the fire, striking at the devils with a straight Roman-like sword, and sometimes wounding themselves as the priests of Baal and Moloch were wont to do.

Some interesting particulars of the Buddhist temples of China are supplied by Mr. Fortune. He speaks of the temple of Tien-tung as a congeries of temples, a collection of s.p.a.cious structures, which occupy the site of former buildings. All of these are crowded with idols, or images of the favourite G.o.ds, such as the "Three precious Buddhas," "the Queen of Heaven," represented as sitting on the celebrated lotus or nelumbium--"the G.o.d of War," and many other deified kings and great men of former days.

Many of these images are from thirty to forty feet in height, and have a striking appearance as they stand arranged in the s.p.a.cious lofty halls.

The priests themselves reside in a range of low buildings, erected at right angles with the different temples and courts that divide them. Each has a little temple under his own roof; a family altar crowded with petty images, where he is often engaged in private devotion.

Mr. Fortune, after inspecting the various temples and the belfry, which contains a n.o.ble bronze bell of large dimensions, was conducted to the house of the princ.i.p.al priest, where dinner was already spread upon the table. The Buddhist priests are not permitted to eat animal food at any of their meals. The dinner, therefore, consisted entirely of vegetables, served _a la Chinoise_, in numerous small round basins, the contents of each--soups excepted--being cut up into small square bits, to be eaten with chopsticks. The Buddhist priests contrive to procure a quant.i.ty of vegetables of different kinds, which, by a peculiar mode of preparation, are rendered very savoury. "In fact," says Mr. Fortune,[33] "so nearly do they resemble animal food in taste and in appearance, that at first we were deceived, imagining that the little bits we were able to get hold of with our chopsticks were really pieces of fowl or beef. Such, however, was not the case, as our good host was consistent on this day at least, and had nothing but vegetable productions at his table. Several other priests sat with us at table, and a large number of others of inferior rank with servants, crowded around the doors and windows outside."

During dinner, Mr. Fortune learned that about a hundred priests were connected with the monastery, but that many were always about on missions to various parts of the country. A considerable portion of land in the vicinity belonged to the temple, and supplied its revenue: large sums were raised every year from the sale of bamboos, which are here very excellent, and of the branches of trees and brushwood, which are made up in bundles for firewood. Many rice and tea farms also belong to the priests and are cultivated by them. In addition to the sums thus raised, a considerable revenue must accrue from the contributions of the devotees who frequent the temple, as well as from the alms and donations collected by the mendicant priests of the order, who are sent out on begging excursions at stated periods of the year. There are, of course, all grades of priests; some being merely the servants of the others, both domestic and agricultural.

The temple forms the centre of a fine landscape. It stands at the head of a fertile valley, with green hills all around it; this valley echoes with the music of several bright mountain streams, and yields abundant crops of rice. On the lower slopes of the more fertile hills grow ma.s.ses of tea shrubs, with dark green leaves, lending a fine background to the picture.

A long avenue of Chinese pine trees leads up to the temple. At first it is straight, but near the temple it winds picturesquely round the edges of the artificial lakes, to end at a flight of stone steps. Behind, and on each side, the mountains rise in irregular ridges, from 1,000 to 2,000 feet above the sea level; not bare and desolate like the mountains of the south, but clothed to their tops with a dense tropical-looking growth of brushwood, shrubs, and trees. Some of the finest bamboos of China flourish in the ravines, and the sombre-coloured pine attains to a large size on the acclivities.

A quaint account of the origin of the monastery was given by one of the head priests:--

"Many hundred years ago a pious old man retired from the world, and came to dwell in these mountains, giving himself up entirely to the performance of religious duties. So earnest was he in his devotions that he neglected everything relating to his temporal wants, even to his daily food.

Providence, however, would not suffer so good a man to starve. Some boys were sent in a miraculous manner, who daily supplied him with food. In the course of time the fame of the sage extended all over the adjacent country, and disciples flocked to him from all quarters. A small range of temples was built, and thus commenced the extensive buildings which now bear the name of 'Tien-tung,' or the 'Temple of the Heavenly Boys;' _Tien_ signifying heaven, and _tung_, a boy. At last the old man died, but his disciples supplied his place. The fame of the temple spread far and wide, and votaries came from the most distant parts of the empire--one of the Chinese kings being amongst the number--to worship and leave their offerings at its altars. Larger temples were built in front of the original ones, and these again in their turn gave way to those s.p.a.cious buildings which form the princ.i.p.al part of the structure of the present day."

Mr. Fortune remarks that a large number of Buddhist temples are scattered over all this part of the country. Their architects have shown as keen a sympathy with nature as the Cistercian founders in Europe, always building them in the most lovely and picturesque situations, amongst the green hills, and in the shelter of spreading woods--the leafy enclosures that in England indicate the presence of an old manor house, or "ancestral hall."

_Poo-to_, or the Worshipping Island, as foreigners call it, is one of the eastern islands in the Chusan Archipelago, and seems to be one of the great Buddhist centres. The princ.i.p.al group of temples is situated in a fine romantic glen, and from the high ground above it, seems like a town of considerable size. As the traveller approaches nearer, he finds the view of great interest. In front extends a large artificial pond, filled with the broad green leaves and n.o.ble red and white flowers of the nelumbium speciosum,--a plant in high favour with the Chinese. Access to the monastery is obtained by a very ornamental bridge thrown across this piece of water.

The temples or halls containing the idols are extremely s.p.a.cious; many of the idols are thirty or forty feet high, generally made of wood or clay, and then richly gilt. In a temple of far less pretentious character than any of the others Mr. Fortune met with some exquisite bronze statues, of undoubted value.

Having examined these temples, our traveller made his way towards another group of them, about two miles to the eastward, and close on the sea sh.o.r.e. Entering the courts through a kind of triumphal arch, which looked out upon the sapphire sea, he found that these temples were constructed on the same plan.

On the following day he inspected various parts of the island. In addition to the larger temples just noticed, about sixty or seventy smaller ones are built on all the hill sides, each containing three or four priests, who are all under the abbot, or superior, residing near one of the large temples. "Even on the top of the highest hill," he says, "probably 1,500 or 1,800 feet above the level of the sea, we found a temple of considerable size and in excellent repair. There are winding stone steps from the sea-beach all the way up to this temple, and a small resting-place about half-way up the hill, where the weary devotee may rest and drink of the refreshing stream which flows down the sides of the mountain, and in the little temple close at hand, which is also crowded with idols, he can supplicate Buddha for strength to enable him to reach the end of his journey. We were surprised to find a Buddhist temple in such excellent order as the one on the summit of the hill proved to be in.

It is a striking fact, that almost all these places are crumbling fast into ruins. There are a few exceptions, in cases where they happen to get a good name amongst the people from the supposed kindness of the G.o.ds; but the great ma.s.s are in a state of decay."

The island of Poo-to is nothing but a residence for Buddhist priests, and no other persons are allowed to live there but their servants and attendants. No women are admitted, as the principles of Buddhism insist upon sacerdotal celibacy. There are about 2,000 priests, many of whom are constantly absent on begging expeditions for the maintenance of their religion. On certain high days, at different periods of the year, many thousands of both s.e.xes, but more particularly females, visit these temples, clothed in their gayest attire, to pay their vows and engage in the other practices of heathen worship. In the temples or at the doorways stand little stalls, for the sale of incense, candles, paper made up to resemble ingots of Sycee-silver, and other holy things, which are regarded as acceptable offerings to the G.o.ds, and are either consumed in the temples or carried home to bring, it is supposed, a blessing upon the homes and families of their purchasers. The profits of these sales go, of course, to the maintenance of the establishment. Whatever we may think of the superst.i.tious character of Buddhism, it is impossible to doubt the sincerity of its disciples, when we find them sometimes travelling a distance of several hundred miles to worship in their temples.

"I was once staying," says Fortune,[34] "in the temple of Tien-tung when it was visited for three days by devotees from all parts of the country.

As they lined the roads on their way to the temple, clad in the graceful and flowing costumes of the East, the mind was naturally led back to those days of Scripture History when Jerusalem was in its glory, and the Jews, the chosen people of G.o.d, came from afar to worship in its temple."

Mr. Gutzlaff, the missionary, is of opinion that the priests and devotees of Buddhism entertain no sincere conviction of the truth of their creed.

Describing a visit to Poo-to, he says: "We were present at the vespers of the priests, which they chanted in the Pali language, not unlike the Latin service of the Romish Church. They held rosaries in their hands, which rested folded upon their b.r.e.a.s.t.s. 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 Buddha'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 round 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." But to condemn the whole Buddhist sect from this solitary instance would be as reasonable as to p.r.o.nounce all Protestants insincere because a West-end congregation in London may have shown signs of frivolity and indifference! Mr. Fortune, on the contrary, declares that he was much impressed by the solemnity with which the devotional exercises of the Buddhists were generally conducted.

"I have often walked," he says, "into Chinese temples when the priests were engaged in prayer, and although there would have been some apology for them had their attention been diverted, they went on in the most solemn manner until the conclusion of the service, as if no foreigner were present. They then came politely up to me, examining my dress and everything about me with the most earnest curiosity. Nor does this apply to priests only; the laity, and particularly the female s.e.x, seem equally sincere when they engage in their public devotions. Whether they are what they appear to be, or how often they are in this pious frame of mind, are questions which I cannot answer. Before judging harshly of the Chinese, let the reader consider what effect would be produced upon the members of a Christian church by the unexpected entrance of a small-footed Chinese lady, or a Mandarin, with the gold b.u.t.ton and peac.o.c.k feather mounted on his hat, and his long tail dangling over his shoulders. I am far from being an admirer of the Buddhist priesthood; they are generally an imbecile race, and shamefully ignorant of everything but the simple forms of their religion, but nevertheless there are many traits in their character not unworthy of imitation."

The superst.i.tious credulity of the Chinese is demonstrated by the nature of their various religious ceremonies. In all the southern towns every house has its temple or altar, both within and without. In the interior the altar generally occupies the end of the princ.i.p.al hall or shop, as the case may be; is raised a few feet from the ground, and adorned with an effigy of the household G.o.d, enveloped in gaudy tinsel paper. By the way, of what we call "taste," the Chinese do not seem to know even the rudiments; nor do they appear to have any feeling for harmony of colour or proportion. On the first day of the Chinese month, and other festivals, candles and incense flare and smoke on the table in front of it. The altar outside the door is like to a small furnace, and here the same ceremonies are regularly performed.

The traveller, as he pa.s.ses in the neighbourhood of small villages, or in even more sequestered localities, comes upon little joss-houses or temples, all glaringly decorated in the same style with paintings and tinsel paper, and stuck round about with bits of candles and sticks of incense. Shops for the sale of idols of all kinds and sizes, but of unvarying ugliness, at prices varying from a few pence to many pounds, are found in all the large towns. Some are evidently very ancient, and have pa.s.sed through the hands of a long succession of proprietors. It is a capital custom--is it not?--when you are tired of your G.o.d, because he does not fulfil your wishes, to purchase another and a more powerful at a slight increase of price! A deity who would really gratify _all_ our pet.i.tions would be worth--so far as this world is concerned--a heavy sum!

Nothing in China is more remarkable than the periodical offerings of a Chinese family to its G.o.ds. The traveller already cited witnessed such a ceremony in a house at Shanghai. The princ.i.p.al hall was duly set out at an early hour in the morning; a large table was placed in the centre; and shortly afterwards covered with small dishes filled with the various articles commonly used as food by the Chinese. All these were of the very best description which could be procured. After a certain time had elapsed numerous candles were lighted, and from the burning incense rose columns of fragrant smoke. The inmates of the house and their friends were all clothed in their best attire, and came in turn to _ko-too_, or bow lowly and repeatedly in front of the table and the altar. "The scene," says our authority, "although it was an idolatrous one, seemed to me to have something very impressive about it, and whilst I pitied the delusion of our host and his friends, I could not but admire their devotion. In a short time after this ceremony was completed a large quant.i.ty of tinsel paper, made up in the form and shape of the ingots of Sycee silver common in China, was heaped on the floor in front of the tables, the burning incense was then taken from the table and placed in the midst of it, and the whole consumed together. By-and-by, when the G.o.ds were supposed to have finished their repast, all the articles of food were removed from the tables, cut up, and consumed by people connected with the family."

On another occasion, Mr. Fortune, when at Ning-po, having been abroad all day, did not return to the city until nightfall. The city gates were closed, but, on knocking, he was admitted by the warder. Pa.s.sing into the widest and finest street in the city, he observed a blaze of light and a general liveliness very unusual in any Chinese town after dark. The sounds of music fell upon his ear, the monotonous beat of the drum and gong, and the more pleasing and varied tones of several wind instruments. On approaching nearer he discovered that a public offering was being made to the G.o.ds, and it proved to be a more striking scene than he could have antic.i.p.ated. The table was spread in the open street, and all the preparations were on a large and expensive scale. Instead of small dishes, whole animals were sacrificed. On one side of the table was placed a pig, on the other a sheep; the former, sc.r.a.ped clean in the usual fashion, the latter skinned; of both the entrails had been removed, and on both were placed flowers, an onion, and a knife. The other parts of the table "groaned" with the delicacies in vogue among the more respectable Chinese, such as fowls, ducks, numerous compound dishes, fruits, vegetables, and rice. At one end of the table, when the G.o.ds were supposed to sit during the meal, chairs were set; and chopsticks were laid in order by the side of every dish. The whole place glared with light, and wreaths of incense filled the air with sweet odours. At intervals, bands of musicians struck up the favourite national airs, which are all of a plaintive cast, and altogether the scene was a strange and curious revelation of human superst.i.tion.[35]

Processions in honour of the G.o.ds are of frequent occurrence. Mr. Fortune speaks of one which he saw at Shanghai as at least a mile in length. The G.o.ds, or josses, arrayed in the finest silks, were carried about in splendid sedan-chairs, in the centre of a long train of devotees, all superbly dressed for the occasion, and all bearing their different insignia of office. The dresses of the officials exactly resembled those of some of the attendants who figure in the suite of the higher mandarins.

Some wore on the sides of their hats a broad fan, composed of peac.o.c.k-feathers; others strutted in gaudy theatrical costumes, with two long black feathers stuck, like horns, in their low caps. The scowling executioners carried long conical black hats on their heads, and whips in their hands, for the prompt chastis.e.m.e.nt of the refractory. Bands of music, in different parts of the procession, played at intervals as it marched along.

On arriving at a temple in the suburbs, it came to a halt. The G.o.ds were taken out of the sedan-chairs, and with a great exhibition of reverence, replaced in the temple, from which they had been removed in the morning.

Then their worshippers bent low before their altars, burning incense, and depositing their gifts. Numerous groups of well-dressed ladies and their children were scattered over the ground in the neighbourhood of the temple; all were kneeling, and apparently they conducted their devotions with great earnestness. A large quant.i.ty of paper, in the shape of the Sycee silver ingots, was piled up on the gra.s.s by the different devotees, and when the ceremonies of the day were being brought to a conclusion, the whole was burned in honour of, or as an offering to, the G.o.ds.

CHAPTER VII.

_AMONG THE MALAYS: THE SLAMATAN BROMOK; THE DYAKS; THE PAPUAN TRIBES; THE AHETAS._

THE SLAMATAN BROMOK.

A religious ceremony exists in Java which has an obvious affinity to the old Nature-Worship, and finds its excuse in the dread with which the uncivilised races regarded the mysterious forces of Nature, unseen in themselves, but palpable in their results. About three miles from the town of Tosari, rises the barren cone of the Bromok, a still active volcano, which is strangely situated in the bosom of green wooded hills and mountains,--a significant blur upon the landscape. The traveller who desires to accomplish its ascent climbs up the rough and almost precipitous slope by a path winding through immense breadths of a tall yellow gra.s.s called the alang-alang. When he has attained to the brink of the Monegal, an enormous extinct crater, reputed to be the largest in the world, he will do well to pause, and survey the landscape before him. Of the knot of mountains on which his eye rests, the foremost is called the Batok, or Butak, that is, the Bald; in allusion, probably, to its barren summit, for its sides are well clothed with herbage. It is shaped like a cone, with deep grooves down its declivities, indicating the course taken by the lava-streams formerly ejected from its interior. To its right, a little in the rear, stretches the sharp pointed chain of the Dedari and Widadarea, or "abode of fairies;" while, on the left, shrouded in smoke clouds, which partially conceal its bulk, is situated the ma.s.s of the dreary Bromok.

Descending into the crater, we cross its sandy floor, the Dasar,--or, as it is appropriately called, the Sandy Sea,--where grows not tree nor shrub, and the only signs of vegetation are a few scattered patches of dried and scrubby gra.s.s. The surface is strangely corrugated or ridged, like the sea-sand at ebb of tide; and the whole landscape is as full of gloom as the waste of the African Sahara.

Like many other volcanoes, the Bromok is a truncated cone. From one of its sides project numerous irregular ma.s.ses, or mounds of mud and sand, incrusted in a baked clay like red lava. Some of these have been largely reduced in size by the heavy tropical rains, which have ploughed deep broad fissures in the Sandy Sea; while others, still supplied with liquid matter from the volcano, are encroaching on the Dasar, and covering so much of it as lies within the more immediate neighbourhood of the crater.

Large blocks of lime and limestone lie embedded in these mounds; also huge black stones veined like marble and glittering like granite. These, as well as the scoriae which abound in every direction, were products, it is supposed, of the last eruption of the Bromok.

Climbing to the summit of the ridge, and looking down into the abyss of the crater, the traveller at first is tempted to suppose that before him lies one of the "circles" of Dante's mediaeval Inferno. A yawning pit in the centre belches dense volumes of sulphureous smoke, accompanied by terrific sounds, like groans and shrieks and yells. The inner crater forms a large basin, about 350 feet in diameter, with irregular broken sides, descending to a depth of fully 250 feet. The sides, as well as the bottom, are encrusted with deposits of yellow sulphureous matter.

The ceremony of the benediction of this dread volcano takes place two or three times a year; it is not without its picturesque details. Groups of pilgrims are scattered about the Sandy Sea; some eating, others praying; some singing, others laughing, talking, chaffering. Men are selling, and finding a ready market for, amulets, charms, and volcanic stones, which, in language as extravagant as that of the European proprietor of a patent pill, they declare to be sovereign remedies for every human malady.

Provisions of all kinds are on sale, and lie exposed upon roughly constructed stands, resembling those which are seen at English fairs; a plank or two, supported on a couple of stone trestles. "Wodonos and Mantries"--the Javanese n.o.bles--parade up and down in gay attire, their burnished krisses glittering amidst the folds of their sarong. Old men and old women, who have come to pay their last homage to the shrine, totter along feebly; watching with delight, however, the frolics of their grandchildren as they scamper about in unchecked glee.

At one part of the Sandy Sea twenty mats are ranged in a row, and upon each a young priest kneels, having before him a box of myrrh, frankincense, aloes, and other spices, which are sold for offerings. At right angles runs another row, with the same number of priests, all kneeling in the Arab fashion, their bodies partly resting on the calves of their legs. These are older than the former group, and may be regarded as the patriarchs of their respective villages. Behind each stands a payong-bearer, shading his master from the sun with a large umbrella.

Their dress consists of a white gown worn over the sarong, which is tied to the waist by a broad red belt. Over the shoulders hang two bands of yellow silk, bound with scarlet, and their ends ornamented with ta.s.sels and gold coins. The head-dress consists of a large turban, adorned with gay silken scarfs. In front of each priest are spread small packets made of plantain leaves, containing incense, sandal-wood chips, and other preparations; wooden censers, throwing forth jets of fragrant smoke; and a vessel, made of plaited ratan, for holding water.

At a short distance from the priests a motley crowd is a.s.sembled, waiting for the various offerings they have deposited upon specially prepared bamboo stands, to be consecrated. These offerings consist of cocoa-nuts, plantains, pine-apples, mangoes, and other fruits; of baskets of young chickens; of trays loaded with all kinds of cakes; of strips of silk and calico; of gold, silver, and copper coins.

After spending a few minutes in prayer, the priest dips his goupillon or cup into the vessel of water before him, mutters a few unintelligible words, and sprinkles the oblations as they are successively presented.

Then all the holy men bow their heads, and repeat loudly and distinctly a ritual prayer.

The oldest rises up, followed in succession by his sacerdotal companions, uttering a phrase which sounds like "Ayo, ayo, Bromok!" and probably means, "Forward, forward to the Bromok!" At this signal all the crowd rush to the Bromok, impressed with a belief that he who first gains the ridge will be the favourite of fortune, and presently meet with some exceptional stroke of good luck. At intervals some of the older priests come to a halt, spread their mats, and prostrate themselves in prayer for five or ten minutes, thus securing an interval of rest at the same time that they win a reputation for special devoutness.

On reaching the summit of the volcano, the various families and individuals again present their offerings to the priests, who mumble over them a few additional words: they are then thrown into the crater, each person eagerly repeating some prayer or wish. And thus concludes the strange ceremony by which the spirits of the Bromok are supposed to be propitiated. The crowd descend from the volcano to join in various games and pastimes; towards evening they begin to disperse, and as the night spreads its cloud of darkness over the scene, the Sea of Sand resumes its ordinary aspect of loneliness and desolation.

THE DYAKS OF BORNEO.

It is not certain that the Dyaks possess any religion. Temminck a.s.serts that they _have_, and that it bears a close resemblance to "fetichism."

The G.o.d Djath, he says, rules the sublunar world, and the G.o.d Sangjang presides over h.e.l.l. These G.o.ds wear the human form, but are invisible; the Dyaks invoke them by sprinkling rice on the ground, and offering various sacrifices. In the houses of the Dyaks, adds Temminck, wooden idols are frequently met with.