The name of a “spurious sandal-wood” is a source of alarm to those who, engaged in purchasing sandal-wood, are not able to judge of the difference, or have only known the “spurious kind” by name. An instance of this occurred under my own observation. A vessel arrived from the New Hebrides group at the Bay of Islands, (New Zealand,) in July, 1829, having on board some sandal-wood. This was purchased by the commander of a ship lying at that place; he had heard of the existence of a spurious kind when at the Sandwich Islands, but never having seen it, was unable to judge of the difference. When the sandal-wood came on board, it was found to consist of the white, yellow, and red varieties, having been procured from trees of different ages; that which was of a whitish colour, and had less fragrance than the other wood, was considered immediately to be what he had heard of as spurious wood, and was rejected, much to the annoyance of the owner, who declared it was all sandal-wood. This supposed spurious kind was laid aside, and was finally delivered to the cook for fire-wood; and, when burning, it diffused a delightful fragrance over the ship. Some of it was landed amongst the fire-wood from the same ship, at the Sandwich Islands, much to the surprise of some of the merchants, who thought that sandal-wood must be very common on board when it was used as fire-wood.
The Naiho (Myóporum tenuifòlium) attains the height of fifteen to twenty feet, and a circumference of three or four feet: the scented wood differs, according to the age of the tree, from a light-yellow to a reddish colour; the tree is branchy.
CHAPTER VI.
Visit to the Temple of Honan—Colossal figures—The priesthood—Votive offerings—Mummery—Holy pigs—Their corpulency—The hall of the factory—Duck-boats—Alabaster—Chinese snake—Leave Canton and return to Macao—Visit the Lappa Island—Hill-pines—Mass of granite rocks—Their sonorous qualities—Tanka-boats—Chinese burial-grounds—Cassilhas Bay—Manufacture of ropes—Portuguese ladies at Macao—Origin of that name—Another temple near Macao.
I visited one evening the Temple of Honan, situated a short distance on the opposite side of the river to that on which the factories are built. Having crossed, with my companions, in a boat, we proceeded a little way down the river, and landed at a dirty causeway near some timber-yards, in which a quantity of fir-timber, of China, of various dimensions, was piled with an extreme degree of regularity. The entrance to the temple or temples, and extensive grounds about them, was close to the landing place; and passing some miserable fruit and eating stalls adjoining, we noticed a large, clean, open space, planted with trees, and having in the centre a broad pavement of granite, kept very clean. The quietness that reigned within formed a pleasing retreat from the noise and bustle without.
This paved way brought us to the first portico; here we beheld, on huge granite pedestals, a colossal figure on each side, placed there to guard the entrance to the Temple of Buddha; the one on the right in entering is the warrior Chin, ke, and on the left is Ching, Lung.[41] After passing these terrific, colossal guards, we entered another somewhat similar court to the first, also planted with trees, and a granite foot-path, which led to one of the temples. At this time the priesthood were assembled, worshipping, chanting, striking gongs, arranged in rows, and frequently performing the ko-tow, in adoration of their gilded, senseless deity, of which a number of small and colossal figures, of the god Buddha, decorated a very handsome temple.
The priesthood performed their devotions by themselves, for there was not a Chinese present at the worship; indeed the Chinese seem to have but little regard for religion; they visit the temples early in the morning to make their offerings before the idols, and perform the usual religious ceremonies at sunset, but apparently more as a custom, than from any sincere religious devotion. I have seen the parents visit the temples at an early hour in the morning, bringing their family to adore the idols with them, each carrying tapers and offerings. The ceremony of prostration, &c. was gone through in so mechanical a manner, as to leave but little or no doubt in the mind of the spectator, that it was observed rather as a custom descended to them from their forefathers, than as arising from any sense of religious feeling towards a superior and benevolent Deity.
During a visit I made in company with Mr. Fearon to that picturesque and beautiful temple,[42] which is a subject of so much admiration, from its romantic situation, to all persons visiting Macao;[43] a parent came with a lad six or seven years old, and a tottering infant, with offerings, which being arranged in one of the small temples before the idol, the father performed the ceremony of prostration; the lad followed the example of his parent seemingly as a matter of course; the young, unexpanded mind of the infant did not understand the meaning of it, but stared at us, and then at its parent; the silence that prevailed corresponded with the solemnity that reigned in this sacred, romantic spot. I could not avoid reflecting at the time, that this infant would be brought to go mechanically through the pagan worship, to gaze on the tinsel and gaudiness of the temple and the gilded figure, before its mind had dawned; it would awake in fetters, and follow implicitly the custom of its forefathers, satisfied with their blind superstition and pagan ignorance.