"Two of these inscriptions, copied at the time, have since been translated by a gentleman acquainted with the Chinese characters. The first gives an account of a man about to sail for China, in the reign of Kien Lung, the late monarch of that country; this person implores the divine aid in protecting him during his voyage. The other is dated in the twenty-first year of the reign of Kia-King, the present emperor of China, answering to the year 1816, in which we visited Loo-choo. This is an invocation to the deity for success in a literary pursuit.
"Two narrow strips of paper, with characters inscribed on them, which by consent of the natives were taken from a pillar in the temple, and which have since been translated, prove to be invocations, one to the supreme deity, and the other to the evil spirit. The first is on a slip of paper, two feet long, by two inches wide, and contains a supplication for pardon. The latter invocation begins by seven rows of the character symbolical of the Devil. In the upper line there are seven, and in the last one, so that a triangular page is formed of twenty-eight characters, each signifying the Devil; and the prayer itself is written in a narrow perpendicular line underneath; the whole inscription resembling in form a kite with a long tail attached to it."
Polygamy is not allowed in Loo-choo as in China, and the king, it appears, is the only person permitted by law to have concubines; they invariably spoke with horror of the Chinese practice, which allows a plurality of wives, and were much gratified on learning that the English customs in this respect were similar to those of Loo-choo. The women are not treated so well as we were led to expect from the mildness of character in the men, and their liberality of thinking in general. The upper classes of women are confined a good deal to their houses, and the lower orders perform much of the hard work of husbandry. We saw them at a distance, in great numbers, carrying loads on their heads. Mádera says that the women are not treated with much indulgence, being even restricted from using fans; and that when they are met out of doors by the men, they take no notice of one another, whatever may be the degree of relationship or intimacy subsisting between them. The perseverance with which they kept the women from our sight is curious, and leads us to conjecture that the general practice of the island is to seclude the women at all times. In this respect they differ from the Japanese, who are said to allow wives to every stranger. This degree of seclusion does not prevail in China, as we had opportunities of observing at several places never before visited by Europeans. The Chinese account quoted in the Lettres Edifiantes et Curieuses, vol. 23, states that the young men and women marry on this island by choice, and not, as in China, by a contract made without any personal knowledge of each other. We took every opportunity of interrogating them on this subject, but as the question was always evaded, we fear that their practice in this respect is not so praiseworthy as that account would make it appear.
Of their literature we could get but few satisfactory accounts; they say that they have few books in their own language, the greater number on the island being Chinese. The young men of rank are sometimes sent to China to be educated. Jeeroo had been there when a boy. None but the upper classes understand the spoken Chinese, and the peasantry are in general ignorant both of the spoken and written Chinese language.
They appear to have no money, and from all we could see or hear, they are even ignorant of its use. Those, however, who have visited China cannot be so ill informed, and yet none of them set any value upon Spanish dollars, or upon any gold coins that we had. Though we were incessantly trying to make out from Mádera and the others, what their medium of exchange was, we could never learn any thing distinct upon the subject, nor could they be made to comprehend our questions about money; a difficulty, it may be observed, which we should expect to meet with among people whose only mode of purchase was by barter. The only circumstance which came to our knowledge bearing at all upon this question, was during the time when the garden was under preparation for the reception of the Alceste's stores; it was then remarked that each of the labourers employed had a little piece of paper stuck in his hair, with a single character written on it; this naturally excited our curiosity, but the inquiries we were enabled to make at that early stage of our knowledge of the language, led to nothing conclusive. Afterwards, when our means in this respect were more ample, we could not recall the circumstance to the recollection of the chiefs. As these papers were called by the people wearing them, "hoonátee," and as "hoónee" means ship, Mr. Clifford has conjectured that they may have been written passes to enable them to enter the gate on the ship's business.
We saw no arms of any kind, and the natives always declared that they had none. Their behaviour on seeing a musket fired certainly implied an ignorance of fire-arms. In a cottage at the north end of the island, we saw a spear which had the appearance of a warlike weapon, but we had every reason to believe that this was used for the sole purpose of catching fish, having seen others not very dissimilar actually employed in this way. They looked at our swords and cutlasses, and at the Malay creeses and spears, with equal surprise, being apparently as little acquainted with the one as with the other. The chiefs carried little case knives in the folds of their robes, or in the girdle, and the lower orders had a larger knife, but these were always of some immediate practical utility, and were not worn for defence nor as ornaments. They denied having any knowledge of war either by experience or by tradition.
We never saw any punishment inflicted at Loo-choo: a tap with the fan, or an angry look, was the severest chastisement ever resorted to, as far as we could discover. In giving orders, the chiefs were mild though firm, and the people always obeyed with cheerfulness. There seemed to be great respect and confidence on the one hand, and much consideration and kind feeling on the other. In this particular, more than in any other that fell under our notice, Loo-choo differs from China, for in the latter country we saw none of this generous and friendly understanding between the upper and lower classes.
One day when we were drinking tea and smoking pipes with the chiefs, on the top of the hill, a boy began to exhibit feats of tumbling before us; in a short time all eyes were turned towards him, and his modesty caused him to desist. We offered him buttons and various things, but he would not resume his tumbling: we then asked Jeema to interfere; he did so, and told the youngster to go on; but he kept his seat, and Jeema became angry, or rather pretended to be so, yet the tumbler sat obstinately still. "Well," said Jeema to us, "what is to be done? It was for his own amusement that he began, and probably for his amusement he will do so again." The boy, when left alone, in a short time resumed his tumbling. I mention this to shew Jeema's good sense in not forcing the boy to do that as a task, which he had begun as an amusement, and which he had discernment enough to know would be unpleasant for us to witness in any other way. By this treatment of their children, mutual cordiality and freedom of intercourse are encouraged. It was probably owing to this mode of education that the children became at once familiar with us. One day while I was employed sketching the village and trees near the bridge, a boy stopped near me, and without saying any thing, endeavoured to attract my notice by performing various gambols before me. I took no notice of him for some time, but at last looked up and smiled; upon which the boy cried out in perfectly good English, "How do you do? Very well, I thank you;" and ran off, quite delighted at having displayed his proficiency in English.
The chiefs were generally accompanied by one or two of their sons, who took their places near them, and were always put forward when there was any thing curious to be seen. In this way they were encouraged to make themselves acquainted with every thing, and yet nothing could be more respectful or affectionate than they always were. Great pains were taken to form the manners of the children, and we never observed an instance of rudeness in any one of them, though they were as full of life and spirits as the wildest English school-boys. John the Chinaman afforded them much amusement: he was a great coxcomb, and therefore fair game for the boys; they used to surround him and pretend to pull his long tail; but they never actually pulled it, but merely teazed him a little, and then ran away. These little traits seem worthy of notice, as they belong to a style of education quite different from what we had seen in China and some other eastern countries, where the children are made to look like men in miniature.
During our intercourse with these people, there did not occur one instance of theft. They were all permitted to come on board indiscriminately; to go into the cabins, store-rooms, and wherever they liked, unattended. At the temple the Alceste's stores of every kind were lying about, as well as the carpenter's and armourer's tools; and in the observatory, the instruments, books, and pencils were merely placed under cover; yet there was not a single article taken away, though many hundreds of people were daily admitted, and allowed to examine whatever they pleased. This degree of honesty is a feature which distinguishes the people of Loo-choo from the Chinese, as well as from the inhabitants of the islands in the South Sea and of the Malay Archipelago; among whom even fear, as was ascertained by Captain Cook and other voyagers, is altogether insufficient to prevent theft. At Loo-choo the people are considerably civilised; but they have few wants, and they appear to be perfectly contented. Honesty is perhaps the natural consequence of such a state of society.