The temples or halls containing the idols are extremely spacious; 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 shore. 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 gods; but the great mass 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 sexes, 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 gods, 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 superstitious 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 God, 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 breasts. 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 pronounce 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 sex, 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 button and peacock 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 superstitious 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 principal hall or shop, as the case may be; is raised a few feet from the ground, and adorned with an effigy of the household god, 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 passes 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 passed through the hands of a long succession of proprietors. It is a capital custom—is it not?—when you are tired of your god, 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 petitions 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 gods. The traveller already cited witnessed such a ceremony in a house at Shanghai. The principal 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 quantity 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 gods 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.”