The Guison-Tamba sojourned at Peking for three months, receiving an occasional visit from the Emperor; and from the Grand Dignitaries. He then relieved the celestial city from his troublesome presence, and after paying visits to the Lamaseries of the Five Towers, and of the Blue Town, set out on his return to his own states, when he died, the victim, it was a.s.serted, of a slow poison that had been administered to him by order of the Emperor. The Khalkhas, however, were more irritated than intimidated by his death, for they are persuaded that their Guison-Tamba never actually dies. All he does, when he appears to die, is to transmigrate to some other country, whence he returns to them younger, more vigorous, more active than ever. In 1844, accordingly, they were told that their living Buddha was incarnate in Thibet, and they went thither, in solemn procession, to fetch the child of five years old who was indicated to them, and to place him on his imperishable throne. While we were encamped at Kou-Kou-Noor, on the banks of the Blue Sea, we saw pa.s.s by us the great caravan of Khalkhas, who were on their way to Lha-Ssa to bring home the Lama-King of the Great Kouren.

The Kouren of the Thousand Lamas-_Mingan Lamane Koure_-also a celebrated Lamasery, which dates from the invasion of China by the Mantchous. When Tchun-Tche, {93} founder of the dynasty now reigning in China, descended from the forests of Mantchouria to march upon Peking, he met on his way a Lama of Thibet, whom he consulted as to the issue of his enterprise. The Lama promised him complete success, whereupon Tchun-Tche ordered him to come and see him when he should be installed at Peking. After the Mantchous had rendered themselves masters of the capital of the empire, the Lama did not fail to keep his appointment. The Emperor at once recognised the person who had favoured him with such an auspicious horoscope; and, in token of his grat.i.tude, allotted to him a large extent of land whereon to construct a Lamasery, and revenues sufficient for the support of a thousand Lamas. From the time of its erection, however, the Lamasery of the Thousand Lamas has grown and grown, so that at present it contains more than four thousand Lamas, though its original designation still remains. By degrees, traders have established themselves around it, and have built a considerable town, jointly occupied by Chinese and by Tartars. The princ.i.p.al commerce of the place is in beasts.

The Grand Lama of the Lamasery is, at the same time, sovereign of the district. It is he who makes laws, who administers justice, and who appoints magistrates. When he dies, his subjects go and seek for him in Thibet, where he is always understood to metempsychosise himself.

At the time of our visit to the Kouren of the Thousand Lamas, everything was in utter confusion, by reason of a suit between the Lama King and his four ministers, who are called, in the Mongol language, Dcha.s.sak. The latter had taken upon themselves to marry, and to build houses for themselves apart from the Lamasery, things altogether subversive of Lama discipline. The Grand Lama essayed to bring them to order; the four Dcha.s.sak, instead of submitting, had collected a whole heap of grievances, upon which they framed an accusation against their chief before the Tou-Toun, the high Mantchou Mandarin, who acts as Secretary-of-State for the Tartar department.

The suit had been under prosecution two months when we visited the Lamasery, and we soon saw how the establishment was suffering from the absence of its princ.i.p.als. Study or prayer there was none; the great outer gate was open, and seemed not to have been closed at all for some time past. We entered the interior; all we found there was silence and solitude. The gra.s.s was growing in the courts, and upon the walls. The doors of the temples were padlocked, but through the gratings we could see that the seats, the altars, the paintings, the statues, were all covered with dust; everything manifested that the Lamasery had been for some time in a state of utter neglect. The absence of the superiors, and the uncertainty as to the result of the suit, had unloosened all the bonds of discipline. The Lamas had dispersed, and people began to regard the very existence of the Lamasery as extremely compromised. We have since heard that, thanks to enormous bribery, the suit terminated in favour of the Lama King, and that the four Dcha.s.sak were compelled to conform themselves in all respects to the orders of their sovereign.

We may add to the enumeration of the many celebrated Lamaseries, those of Blue Town, of Tolon-Noor, of Ge-Ho-Eul; and within the Great Wall, that of Peking, and that of the Five Towers in Chan-Si.

After quitting the Lamasery of Tchortchi, just as we were entering upon the Red Banner, we met a Mongol hunter, who was carrying behind him, on his horse, a fine roebuck he had just killed. We had been so long reduced to our insipid oatmeal, seasoned with a few bits of mutton fat, that the sight of the venison inspired us with a somewhat decided desire to vary our entertainment; we felt, moreover, that our stomachs, weakened by our daily privations, imperiously demanded a more substantial alimentation. After saluting the hunter, therefore, we asked him if he was disposed to sell his venison. "Sirs Lamas," replied he, "when I placed myself in ambush to await the deer, I had no thought of trading in my head. The Chinese carmen, stationed up yonder beyond Tchortchi, wanted to buy my game for four hundred sapeks, but I said No! But to you, Sirs Lamas, I speak not as to Kitat; there is my roebuck: give me what you please for it." We told Samdadchiemba to pay the hunter five hundred sapeks and hanging the venison over the neck of one of the camels, we proceeded on our way.

Five hundred sapeks are equivalent to about 2s. ld., and this is the ordinary price of a roebuck in Tartary; the price of a sheep is thrice that amount. Venison is little esteemed by the Tartars, and still less by the Chinese; black meat, say they, is never so good as white. Yet in the larger cities of China, and especially at Peking, black meat has honourable place on the tables of the rich and of the mandarins; a circ.u.mstance, however, to be attributed to the scarcity of the article, and a desire for variety. The Mantchous, indeed, do not come within the preceding observation; for, great lovers of hunting, they are also great lovers of its produce, and especially of bears, stags, and pheasants.

It was just past noon when we came to a spot marvellously beautiful.

After pa.s.sing through a narrow opening between two rocks, whose summits seemed lost in the clouds, we found ourselves in a large enclosure, surrounded by lofty hills, on which grew a number of scattered pines. An abundant fountain supplied a small stream, whose banks were covered with angelica and wild mint. The rivulet, after making the circuit of the enclosure, amid rich gra.s.s, had its issue thence by an opening similar to that by which we had entered the place. No sooner had a glance comprehended the attractions of the spot, than Samdadchiemba moved that we should at once set up our tent there. "Let us go no further to-day,"

said he; "let us encamp here. We have not gone far this morning, it is true, and the sun is still very high; but we have got the venison to prepare, and should therefore encamp earlier than usual." No one opposing the honourable gentleman's motion, it was put and carried unanimously, and we proceeded to set up our tent by the side of the spring.

Samdadchiemba had often talked of his great dexterity in the dissection of animals, and he was delighted with this opportunity of displaying his excellence in this respect. Having suspended the roebuck from a pine-branch, sharpened his knife upon a tent-pin, and turned up his sleeves to the elbow, he asked whether we would have the animal dismembered _a la Chinoise_, _a la Turque_, or _a la Tartare_.

Unprovided with any reason for preferring any one of these modes to the other two, we left it to Samdadchiemba to obey the impulse of his genius in the matter. In a minute he had skinned and gutted the animal, and he then cut away the flesh from the bones, in one piece, without separating the limbs, so as to leave suspended from the tree merely the skeleton of the deer. This, it appeared, was the Turkish fashion, in use upon long journeys, in order to relieve travellers from the useless burden of bones.

This operation completed, Samdadchiemba cut some slices of venison and proceeded to fry them in mutton fat, a manner of preparing venison not perhaps in strict accordance with the rules of the culinary art; but the difficulty of the circ.u.mstances did not allow us to do better. Our banquet was soon ready, but, contrary to our expectations, we were not the first to taste it; we had seated ourselves triangularly on the gra.s.s, having in the midst the lid of the pot, which served us as a dish, when all of a sudden we heard, as it were, the rushing of a storm over our heads: a great eagle dashed, like a lightning stroke, upon our entertainment, and immediately rose with equal rapidity, bearing off in each claw a large slice of venison. Upon recovering from our fright at this sudden incident, we ourselves were fain to laugh at the ludicrous aspect of the matter, but Samdadchiemba did not laugh by any means; be was in a paroxysm of fury, not indeed at the loss of the venison, but because the eagle, in its flight, had insolently dealt him a sound box on the ear with the extremity of its great wings.

This event served to render us more cautious on the following venison days. During our previous journeyings we had, indeed, on several occasions observed eagles hovering over our heads at meal-times, but no accident of this kind had occurred; probably the royal birds had scorned our mere oatmeal repasts.

You see the eagle almost everywhere throughout the deserts of Tartary; sometimes hovering and making large circles in the air, sometimes perched upon a rising ground, motionless as the hillock itself. No one in these countries hunts the eagle or molests it in any way; it may make its nest where it pleases, and there bring up its eaglets, and itself grow old, without being in the smallest degree interfered with by man. You often see before you an eagle resting on the plain, and looking there larger than a sheep; as you approach, before rising, it leisurely moves along the ground, beating its wings, and then, by degrees ascending, it attains the alt.i.tude where it can fly in all its grandeur and power.

After several days journey we quitted the country of the Eight Banners and entered Western Toumet. At the time of the conquest of China by the Mantchous, the king of Toumet, having distinguished himself in the expedition as an auxiliary of the invaders, the conqueror, in order to evince his grat.i.tude for the services which the prince had rendered him, gave him the fine districts situated north of Peking, beyond the Great Wall. From that period they have borne the name of Eastern Toumet, and Old Toumet took that of Western Toumet; the two Toumets are separated from each other by the Tchakar River.

The Mongol Tartars of Western Toumet do not lead the pastoral and nomadic life; they cultivate their lands and apply themselves to the arts of civilized nations. We had been for nearly a month traversing the desert, setting-up our tent for the night in the first convenient place we found, and accustomed to see nothing but, above us the sky, and below and around us interminable prairies. We had long, as it were, broken with the world, for all we had seen of mankind had been a few Tartar hors.e.m.e.n dashing across the Land of Gra.s.s, like so many birds of pa.s.sage. Without suspecting it, our tastes had insensibly become modified, and the desert of Mongolia had created in us a temperament friendly to the tranquillity of solitude. When, therefore, we found ourselves amid the cultivation, the movement, the bustle, the confusion of civilized existence, we felt, as it were, oppressed, suffocated; we seemed gasping for breath, and as though every moment we were going to be stifled. This impression, however, was evanescent; and we soon got to think that, after all, it was more comfortable and more agreeable, after a day's march, to take up our abode in a warm, well-stored inn, than to have to set up a tent, to collect fuel, and to prepare our own very meagre repast, before we could take our rest.

[Picture: Tartar Agriculture]

The inhabitants of Western Toumet, as may well be imagined, have completely lost the stamp of their original Mongol character; they have all become, more or less, Chinese; many of them do not even know a word of the Mongol language. Some, indeed, do not scruple to express contempt for their brothers of the desert, who refuse to subject their prairies to the ploughshare; they say, how ridiculous is it for men to be always vagabondizing about, and to have merely wretched tents wherein to shelter their heads, when they might so easily build houses, and obtain wealth and comforts of all kinds from the land beneath their feet. And, indeed, the Western Toumetians are perfectly right in preferring the occupation of agriculturist to that of shepherd, for they have magnificent plains, well watered, fertile, and favourable to the production of all kinds of grain crops. When we pa.s.sed through the country, harvest was over; but the great stacks of corn that we saw in all directions told us that the produce had been abundant and fine. Everything throughout Western Toumet bears the impress of affluence; nowhere, go in what direction you may, do you see the wretched tumble-down houses that disfigure the highways and by-ways of China; nowhere do you see the miserable, half-starved, half-clothed creatures that pain the hearts of travellers in every other country: all the peasants here are well fed, well lodged, and well clothed. All the villages and roads are beautified with groups and avenues of fine trees; whereas, in the other Tartar regions, cultivated by the Chinese, no trees are to be seen; trees are not even planted, for everybody knows they would be pulled up next day by some miserable pauper or other, for fuel.

We had made three days' journey through the cultivated lands of the Toumet, when we entered _Kou-Kou-Hote_ (Blue Town), called in Chinese _Koni-Hoa-Tchen_. There are two towns of the same name, five _lis_ distant from one another. The people distinguish them by calling the one "Old Town," and the other "New Town," or "Commercial Town," and "Military Town." We first entered the latter, which was built by the Emperor Khang-Hi, to defend the empire against its northern enemies. The town has a beautiful, n.o.ble appearance, which might be admired in Europe itself. We refer, however, only to its circuit of embattled walls, made of brick; for inside, the low houses, built in the Chinese style, are little in unison with the lofty, huge ramparts that surround them. The interior of the town offers nothing remarkable but its regularity, and a large and beautiful street, which runs through it from east to west. A Kiang-Kian, or military commandant, resides here with 10,000 soldiers, who are drilled every day; so that the town may be regarded as a garrison town.

The soldiers of the New Town of Koukou Khoton are Mantchou Tartars; but if you did not previously know the fact, you would scarcely suspect it from hearing them speak. Amongst them there is perhaps not a single man who understands the language of his own country. Already two ages have pa.s.sed away since the Mantchous made themselves masters of the vast empire of China, and you would say that during these two centuries they have been unceasingly working out their own annihilation. Their manners, their language, their very country-all has become Chinese. It may now be affirmed that Mantchou nationality has become irremediably annihilated.

In order to account for this strange counter-revolution, and to understand how the Chinese have been able to fuse their conquerors with themselves, and to get possession of Mantchouria, we must look some way back, and enter somewhat into detail.

In the time of the Ming dynasty, which flourished in China from 1368 to 1644, the Mantchous, or Eastern Tartars, after a long series of internal wars, concurred in the selection of a chief, who united all the tribes into one, and established a kingdom. From that time this ferocious and barbarian people insensibly acquired an importance which gave great umbrage to the Court of Peking; and in 1618 its power was so well established, that its king did not fear to transmit to the Emperor of China the statement of seven grievances which, he said, he had to avenge.

The daring manifesto finished with these words: "_And in order to avenge these seven injuries_, _I will reduce and subjugate the dynasty of the Ming_." Shortly afterwards the empire was convulsed with revolts in all directions; the rebel chief besieged Peking, and took it. There-upon the Emperor, despairing of his fortune, hanged himself from a tree in the Imperial garden, leaving near him these words, written in his own blood: "_Since the empire is falling_, _the Emperor_, _too_, _must fall_."

Ou-San-Koue, the Imperial general, called in the Mantchous to aid him in reducing the rebels. The latter were put to flight, and while the Chinese general was pursuing them southward, the Tartar chief returned to Peking, and finding the throne vacant, a.s.sumed it.

[Picture: Chinese Soldier]

Previous to this event, the Great Wall, carefully maintained by the Ming dynasty, had kept the Mantchous from entering China, while, reciprocally, the Chinese were forbidden to enter Mantchouria. After the Mantchou conquest of the empire, however, there was no longer any frontier separating the two nations. The Great Wall was freely pa.s.sed, and the communication between the two countries once thrown open, the Chinese populations of Pe-Tchi-Li and Chan-Toung, hitherto confined within their narrow provinces, burst like torrents upon Mantchouria. The Tartar chief had been considered the sole master, the sole possessor of the lands of his kingdom; but, established as Emperor of China, he distributed his vast possessions among the Mantchous, upon the condition that they should pay him heavy rents for them every year. By means of usury and cunning, and persevering machinations, the Chinese have since rendered themselves masters of all the lands of their conquerors, leaving to them merely their empty t.i.tles, their onerous statutory labour, and the payment of oppressive rents. The quality of Mantchou has thus by degrees become a very costly affair, and many, of consequence, seek altogether to abnegate it. According to the law, there is, every third year, a census made of the population of each banner, and all persons who do not cause their names to be inscribed on the roll, are deemed no longer to belong to the Mantchou nation; those, therefore, of the Mantchous whose indigence induces them to desire exemption from statute labour and military service, do not present themselves to the census enumerators, and by that omission enter the ranks of the Chinese people. Thus, while, on the one hand, constant migration has carried beyond the Great Wall a great number of Chinese, on the other, a great number of Mantchous have voluntarily abdicated their nationality.

The decline, or rather the extinction of the Mantchou nation, is now progressing more rapidly than ever. Up to the reign of Tao-Kouan, the regions watered by the Songari were exclusively inhabited by Mantchous: entrance into those vast districts was prohibited to the Chinese, and no man was permitted to cultivate the soil within their range. At the commencement of the present reign, these districts were put up for public sale, in order to supply the deficiency in the Imperial treasury. The Chinese rushed upon them like birds of prey, and a few years sufficed to remove every thing that could in any way recall the memory of their ancient possessors. It would be vain for anyone now to seek in Mantchouria a single town, a single village, that is not composed entirely of Chinese.

Yet, amid the general transformation, there are still a few tribes, such as the Si-Po and the Solon, which faithfully retain the Mantchou type.

Up to the present day their territories have been invaded neither by the Chinese nor by cultivation; they continue to dwell in tents and to furnish soldiers to the Imperial armies. It has been remarked, however, that their frequent appearance at Peking, and their long periods of service in the provincial garrisons, are beginning to make terrible inroads upon their habits and tastes.

When the Mantchous conquered China, they imposed upon the conquered people a portion of their dress and many of their usages. Tobacco smoking, for example, and the manner of dressing the hair, now in use by the Chinese, came to them from the Mantchou Tartars. But the Chinese, in their turn, did far more than this; they managed to make their conquerors adopt their manners and their language. You may now traverse Mantchouria to the river Amour, without being at all aware that you are not travelling in a province of China. The local colouring has become totally effaced. With the exception of a few nomadic tribes no one speaks Mantchou: and there would, perhaps, remain no trace of this fine language, had not the Emperors Khang-Hi and Kien-Loung erected, in its honour, monuments imperishable in themselves, and which will ever attract the attention of European orientalists.

At one time the Mantchous had no writing of their own; it was not until 1624, that Tai-Tsou-Kao-Hoang-Ti, chief of the Eastern Tartars, directed several learned persons of his nation to design a system of letters for the Mantchous, upon the model of those of the Mongols. Subsequently, in 1641, a man of great genius, named Tahai, perfected the work, and gave to the Mantchou system of letters the elegance, clearness, and refinement which now characterize it.

Chun-Tche had the finest productions of Chinese literature translated into Mantchou. Khang-Hi established an academy of learned persons, equally versed in the Chinese and Tartar languages, whom he employed upon the translation of cla.s.sical and historical works, and in the compilation of several dictionaries. In order to express novel objects and the various conceptions previously unknown to the Mantchous, it was necessary to invent terms, borrowed, for the most part, from the Chinese, and adapted, by slight alterations, as closely as possible, to the Tartar idiom. This process, however, tending to destroy, by imperceptible degrees, the originality of the Mantchou language, the Emperor Kien-Loung, to avert the danger, had a Mantchou dictionary compiled, from which all Chinese words were excluded. The compilers went about questioning old men and other Mantchous deemed most conversant with their mother-tongue, and rewards were given to such as brought forward an obsolescent word or expression which was deemed worthy of revival and perpetuation in the dictionary.

Thanks to the solicitude and enlightened zeal of the first sovereigns of the present dynasty, there is now no good Chinese book which has not been translated into Mantchou; and all these translations are invested with the greatest possible authenticity, as having been executed by learned academies, by order and under the immediate auspices of several emperors: and as having, moreover, been subsequently revised and corrected by other academies, equally learned, and whose members were versed alike in the Chinese language and in the Mantchou idiom.

The Mantchou language has attained, by means of all these learned labours, a solid basis; it may, indeed, become no longer spoken, but it will ever remain a cla.s.sic tongue, and ever be of most important aid to philologers applying their studies to the Asiatic tongues. Besides numerous and faithful translations of the best Chinese books, the Mantchou language possesses versions of the princ.i.p.al productions in the Lamanesque, Thibetian, and Mantchou literature. A few years labour will thus suffice to place the diligent student of Mantchou in full possession of all the most precious monuments of Eastern Asiatic literature.

The Mantchou language is sonorous, harmonious, and, above all, singularly clear. Its study is now rendered easy and agreeable by H. Conon de la Gabelentz's "Elemens de la Grammaire Mantchou," published at Altemburg, in Saxony, and which develops, with happy lucidity, the mechanism and rules of the language. The excellent work of this learned orientalist cannot fail to be of great a.s.sistance to all who desire to apply themselves to the study of a language menaced with extinction in the very country which gave it birth, but which France, at least, will preserve for the use of the world of letters. M. Conon de la Gabelentz says, in the preface to his grammar: "I have selected the French language in the preparation of my work, because France is, as yet, the only European country in which Mantchou has been cultivated, so that it seems to me indispensable that all who desire to study this idiom should first know French, as being the tongue in which are composed the only European works which relate to Mantchou literature."

While the French missionaries were enriching their country with the literary treasures which they found in these remote regions, they were, at the same time, ardently engaged in diffusing the light of Christianity amid these idolatrous nations, whose religion is merely a monstrous medley of doctrines and practices borrowed at once from Lao-Tseu, Confucius, and Buddha.

It is well known that in the earlier years of the present dynasty, these missionaries had, by their talents, acquired great influence at court; they always accompanied the Emperors in the long and frequent journeys which at that period they were accustomed to make into the regions of their ancient rule. These zealous preachers of the gospel never failed on all such occasions to avail themselves of the protection and influence they enjoyed, as a means for sowing, wherever they went, the seeds of the true faith. Such was the first origin of the introduction of Christianity into Mantchouria. They reckoned at first but few neophytes; but the number of these was insensibly augmented afterwards by the migrations of the Chinese, in which were always to be found several Christian families. These missions formed part of the diocese of Peking until within a few years past; then the Bishop of Nanking, administrator of the diocese of Peking, finding himself nigh the close of his career, and fearing that the political commotions of which Portugal, his native country, was at that time the theatre, would preclude the Portuguese church from sending an adequate number of labourers to cultivate the vast field which had been confided to him, communicated his apprehensions to the Sacred College de Propaganda Fide, and earnestly entreated its members to take under their especial attention a harvest, already ripe, but which was under peril of destruction, for want of husbandmen to gather it in. The sacred congregation, touched with the anxiety of this venerable and zealous old man, among its other arrangements for meeting the requirements of these unfortunate missions, dismembered Mantchouria from the diocese of Peking, and erected it into an Apostolic Vicariat, which was confided to the charge of the Foreign Missionary Society. M.

Verolles, Bishop of Colombia, was made the new Vicar Apostolic. Nothing less than the patience, the devotion, the every virtue of an apostle, was essential for the due administration of this Christendom. The prejudices of the neophytes, not as yet brought within the rules of ecclesiastical discipline, were, for M. Verolles, obstacles more difficult to overcome than even the ruggedness of heart of the pagans; but his experience and his wisdom soon triumphed over all impediments. The mission has a.s.sumed a new form; the number of Christians is annually augmenting; and there is now every hope that the Apostolic Vicariat of Mantchouria will become one of the most flourishing missions in Asia.

Mantchouria is bounded on the north by Siberia, on the south by the Gulf Phou-Hai and Corea, on the east by the sea of j.a.pan, and on the west by Russian Dauria and Mongolia.

Moukden, in Chinese Chen-Yan, is the chief town of Mantchouria, and may be considered the second capital of the Chinese empire. The Emperor has a palace and courts of justice there on the model of those at Peking.

Moukden is a large and fine city, surrounded by thick and lofty ramparts; the streets are broad and regular, and less dirty and tumultuous than those of Peking. One entire quarter is appropriated to the princes of the Yellow Girdle; that is, to the members of the Imperial family. They are all under the direction of a grand Mandarin, who is entrusted with the inspection of their conduct, and empowered summarily to punish any offences they may commit.

After Moukden, the most remarkable towns are Ghirin, surrounded by high wooden palisades, and Ningouta, the native place of the reigning Imperial family. Lao-yan, Kai-Tcheou, and Kin-Tcheou, are remarkable for the extensive commerce their maritime position brings them.

Mantchouria, watered by a great number of streams and rivers, is a country naturally fertile. Since the cultivation has been in the hands of the Chinese, the soil has been enriched by a large number of the products of the interior. In the southern part, they cultivate successfully the dry rice, or that which has no need of watering, and the Imperial rice, discovered by the Emperor Khang-Hi. These two sorts of rice would certainly succeed in France. They have also abundant harvests of millet, of Kao-Leang or Indian corn (_Holcus Sorghum_), from which they distil excellent brandy; sesamum, linseed, hemp, and tobacco, the best in the whole Chinese empire.

The Mantchourians pay especial attention to the cultivation of the herbaceous-stemmed cotton plant, which produces cotton in extraordinary abundance. A Meou of these plants, a s.p.a.ce of about fifteen square feet, ordinarily produces 2,000 lbs. of cotton. The fruit of the cotton-tree grows in the form of a cod or sh.e.l.l, and attains the size of a hazel-nut.

As it ripens, the cod opens, divides into three parts, and develops three or four small tufts of cotton which contain the seeds. In order to separate the seed, they make use of a sort of little bow, firmly strung, the cord of which vibrating over the cotton tufts removes the seeds, of which a portion is retained for next year's sowing, and the rest is made into oil, resembling linseed oil. The upper portion of Mantchouria, too cold to grow cotton, has immense harvests of corn.

Besides these productions, common to China, Mantchouria possesses three treasures {105} peculiar to itself: jin-seng, sable fur, and the gra.s.s Oula.

The first of these productions has been long known in Europe, though our learned Academy there ventured some years ago to doubt its existence.

Jin-seng is perhaps the most considerable article of Mantchourian commerce. Throughout China there is no chemist's shop unprovided with more or less of it.

The root of jin-seng is straight, spindle-shaped, and very knotty; seldom so large as one's little finger, and in length from two to three inches.

When it has undergone its fitting preparation, its colour is a transparent white, with sometimes a slight red or yellow tinge. Its appearance, then, is that of a branch of stalact.i.te.

The Chinese report marvels of the jin-seng, and no doubt it is, for Chinese organization, a tonic of very great effect for old and weak persons; but its nature is too heating, the Chinese physicians admit, for the European temperament, already, in their opinion, too hot. The price is enormous, and doubtless its dearness contributes, with a people like the Chinese, to raise its celebrity so high. The rich and the Mandarins probably use it only because it is above the reach of other people, and out of pure ostentation.

The jin-seng, grown in Corea, and there called Kao-li-seng, is of very inferior quality to that of Mantchouria.

The second special treasure of Eastern Tartary is the fur of the sable, which, obtained by the hunters with immense labour and danger, is of such excessive price that only the princes and great dignitaries of the empire can purchase it. The gra.s.s called Oula, the third specialty of Mantchouria, is, on the contrary, of the commonest occurrence; its peculiar property is, that if put into your shoes, it communicates to the feet a soothing warmth, even in the depth of winter.

As we have said above, the Mantchou Tartars have almost wholly abdicated their own manners, and adopted instead those of the Chinese; yet, amid this transformation of their primitive characters, they have still retained their old pa.s.sion for hunting, for horse exercise, and for archery. At all periods of their history, they have attached an astonishing importance to these various exercises; any one may convince himself of this by merely running his eye over a Mantchou dictionary.