Kathay: A Cruise in the China Seas

by W. Hastings Macaulay

Types had been invented some time in the early part of the ninth century,[4] and the art of book-binding was known as early as A. D. 750.[5] The application of Gunpowder as a projectile was made in 1225; and the invention of the Loom is dated a few years later.

The name, China, is derived from 'Tsin; and it became known by this name to the other nations of the world through the ambition of Che-Hwang-te, before mentioned, who assumed the title of King of 'Tsin; and who, if he was cruel, appears to have been also able and talented. He not only enlarged and extended the empire, but what was gained to it he consolidated and strengthened. The Great Wall was not the only monument of his reign. Splendid roads afforded facilities for trade, which he greatly encouraged. Overflown lands were redeemed, and stagnant and unwholesome marshes became, by the magic of his mind, fertile and healthy plains. His capital was enlarged and beautified, and employment given by his great works to thousands who else had starved. As he was the greatest, so was he the last of his dynasty; for it ended in the death of his son, but a short time after his own demise, and a new dynasty,—that of Han,—was erected upon its ruins; thus destroying plans for the furtherance of which much blood had been shed.

There is a strong parallel between the life and fate of this monarch and that of the Emperor Napoleon. Both of humble origin,[6] each made himself a NAME, and from each a name descended to his country. Under the influence of that insanity of great minds,—Ambition,—each filled the world with his reflected glory, and each failed in his dearest and most cherished wish, the perpetuation of his name through his offspring. Much good did either do, but in the prosecution of the plans of each, much innocent blood was spilled. They both were great! Was either good?

The name of Kathay, or Cathay, was applied to this country by ancient writers, among whom was Marco Polo, a Venetian, who was about the first who penetrated its boundaries. I have assumed it, therefore, as a title, as much from its antiquity as for its euphony.

When one would speak of the religious institutions of China, he is indeed in the position of the person named in the commencement of this chapter. There appears to be three systems of religions, viz., that of Confucius, the system of Laou-tze, and that of Buddha. But when you attempt to find out his belief, a Chinaman is very apt to confound you with a part of each doctrine, and it is only by much sifting that you can come at his real sentiments. The superior men of China affect the doctrines of the two first-named philosophers, whilst the dark and ambiguous creed of Buddha obtains with the lower classes.

The system of Confucius is well known to the general reader. It is an excellent code of morals. He advocates a control over the passions, and a proper management of the affections, and comes as near as he can to the rule laid down in the New Testament, "to do to others, as we would have others do unto us." His virtues are benevolence, righteousness, politeness, (!) wisdom and truth. Filial piety is inculcated as the first and primary duty. In fact, he considers it the foundation of all; and teaches that ancestors are to be worshipped after death, and their slightest command obeyed throughout life. He advocates subjection to superiors, and contentment with our lot, but appears to have no idea of retribution beyond this life; and although in his works the existence of a superior power is admitted, and he even says, in one instance, "Imperial Heaven has no kindred to serve, and will only assist Virtue," yet a favorite maxim of his, "Respect the gods, but keep them at a distance," proves that he considered the superior influences as having but little affinity with man.

The religion of Laou-tze comes next for our consideration. Its followers are called Taouists, from the word Taou,—Reason,—the active principle,—eternal reason. Its founder lived about the same time as Confucius, who is said to have had an interview with him. Confucius describes Laou-tze as resembling the dragon, and received from him a lecture, in which he accuses him of worldly-mindedness and vanity, and concludes by telling him to make the best of it he can. He is called the "Venerable Philosopher," and is said to have appeared thrice upon earth; in one instance as Lavu-Tan, when he honored Confucius with a visit; another time as Laou-Keun, "The venerable Prince."

He has left some good maxims, but his religion is tinged with error, and is filled with superstition. I have hardly time, and it would be scarcely worth while, to describe the peculiar tenets he inculcates; but he allows extensive powers to evil and malignant spirits, and the priests make great use of their supposed influence. The belief that ghosts will return to haunt and disturb the places in which the spirit has left the body, causes many a poor believer of this doctrine to be cast out, and deserted by its disciples in the agonies of death!

The doctrines of Buddha, from their prevalence in India, are generally known to the reading public. Buddhism is the basest kind of idolatry, and its rites are debasing and revolting. The worshipper is to infuse himself into Buddha by a constant repetition of his name, and continually thinking of him.

The Buddhists sacrifice to their ancestors, and feed the hungry ghosts. They also furnish them with clothing, and other necessaries, by shaping the article required from paper, and destroying it by fire. In this manner houses, and household utensils, money, and even slaves, are remitted to such ghosts as are thought to need them.