Travels in China, Sir John Barrow [phonics readers txt] 📗

"Gay child of Spring, the garden's queen,
Yon peach-tree charms the roving fight;
Its fragrant leaves how richly green!
Its blossoms, how divinely bright!

"So softly smiles the blooming bride,
By love and conscious virtue led,
O'er her new mansion to preside,
And placid joys around her spread."

The late Emperor Kien-Long was considered among the best poets of modern times, and the most celebrated of his compositions is an ode in praise of Tea, which has been painted on all the teapots in the empire. The following is a verbal translation, with such auxiliaries only as were necessary to make the sense complete.

"On a slow fire set a tripod, whose colour and texture shew its long use; fill it with clear snow water, boil it as long as would be necessary to turn fish white, and crayfish red; throw it upon the delicate leaves of choice tea, in a cup of yooé (a particular sort of porcelain). Let it remain as long as the vapour rises in a cloud, and leaves only a thin mist floating on the surface. At your ease, drink this precious liquor, which will chase away the five causes of trouble. We can taste and feel, but not describe, the state of repose produced by a liquor thus prepared."

He wrote, likewise, a long descriptive poem on the city and country of Moukden, in Mantchoo Tartary, which has been translated by some of the missionaries, and appears to possess much more merit than his ode on tea, of which, however, it is difficult to judge without a thorough knowledge of the language, as the ode may owe its chief beauties and its fame more to the choice of the characters than to the sounds, literal sense, or versification. To an European the Chinese language appears to have few elegancies: it wants all the little auxiliaries that add grace and energy to those of Europe. In the Chinese the beauty of an expression depends entirely on the choice of the character, and not on any selection or arrangement of the monosyllabic sounds. A character uniting a happy association of ideas has the same effect upon the eye of the Chinese, as a general theorem expressed in symbols has on a mathematician; but in both cases a man must be learned to feel the beauties of the concise expression. Even in speaking the language has few expletives. "English good, Chinese better,"—"to-day go, to-morrow come,"—"sea no bound, Kiang no bottom;"—"well, not well;"—are modes of expression in which an European will not find much elegance.

In addition to the defects of the language, there is another reason why poetry is not likely ever to become a favourite pursuit, or to be cultivated with success, among the Chinese. The state of society we have seen to be such as entirely to exclude the passion of love. A man, in this country, marries only from necessity, or for the sake of obtaining an heir to his property, who may sacrifice to his manes, or because the maxims of the government have made it disgraceful to remain in a state of celibacy. The fine sentiments that arise from the mutual endearment of two persons enamoured of each other can therefore have no place in the heart of a Chinese: and it is to the effusions of a heart thus circumstanced, that poetry owes some of its greatest charms. Nor can they be considered as a nation of warriors; and war, next to love, has ever been the favourite theme of the muses.

The language is much better adapted to the concise style of ethics, than the sublime flights of poetry. The moral precepts of Cong-foo-tse display an excellent mind in the writer, and would do honour to any age and nation. The following will serve as a specimen of his subjects, style, and manner.

"There is one clear rule of conduct: to act with sincerity; and to conform with all one's soul, and with all one's strength, to this universal rule—do not any thing to another, that you would not wish another should do to you."

How conformable is this sentiment as well as the words in which it is expressed, to that of the great Author of our religion; a religion whose "ways are ways of pleasantness, and all whose paths are peace."

"Five things ought to be well observed in the world: Justice between the prince and the subject; affection between father and son; fidelity between man and wife; subordination among brothers; concord among friends."

"There are three radical virtues: prudence to discern; universal benevolence to embrace (all mankind); courage to sustain."

"What passes in a man's mind is unknown to others: if you are wise, take great care of what none but yourself can see."

"Examples are better for the people than precepts."

"A wise man is his own most severe censor: he is his own accuser, his own evidence, and his own judge."

"A nation may accomplish more by bravery than by fire and water. I never knew a people perish, who had courage for their support."

"An upright man will not pursue a crooked path; he follows the straight road, and walks therein secure."

Having taken this short view of their language and literature, I shall now proceed to shew the present state of the arts and sciences, as far as the communications I had not only with the missionaries, but also with some of the most learned Chinese, will allow me to pronounce on these points. The observations I have to make must of course be very general; minute particulars will not be expected in a work of this nature. There is no branch of science which the Chinese affect to value so much, and understand so little, as astronomy. The necessity indeed of being able to mark, with some degree of precision, the returns of the seasons and certain periods, in so large a community, must have directed an early attention of the government to this subject; and accordingly we find, that an astronomical board has formed one of the state establishments from the earliest periods of their history. Yet so little progress have they made in this science, that the only part of its functions, which can be called astronomical, has long been committed to the care of foreigners, whom they affect to hold in contempt and to consider as barbarians. The principal object of this board is to frame and to publish a national calendar, and to point out to the government the suitable times and seasons for its important undertakings. Even when the marriage of a prince or princess of the blood is about to take place, the commissioners of astronomy must appoint a fortunate day for the celebration of the nuptials, which is announced in form in the Pekin Gazette.

In this important almanack, as in the Greek and Roman calendars, are inserted all the supposed lucky and unlucky days in the year, predictions of the weather, days proper for taking medicine, commencing journies, taking home a wife, laying the foundation of a house, and other matters of moment, for entering upon which particular times are assigned. To the superintendency of the Chinese members of this august tribunal is committed the astrological part, a committee of whom is selected annually for the execution of this important task. Whether the men of letters, as they call themselves, really believe in the absurdities of judicial astrology, or whether they may think it necessary to encourage the observance of popular superstitions, on political considerations, I will not take upon me to decide. If, however, they should happen to possess any such superior knowledge, great credit is due to them for acting the farce with such apparent earnestness, and with so much solemnity. The duration of the same system has certainly been long enough for them to have discovered, that the multitude are more effectually governed by opinion than by power.

The phenomena of the heavenly bodies, to an enlightened and intelligent mind, furnish the most grand and sublime spectacle in nature; to the ignorant and superstitious, the most awful. The common people of all countries, and in all ages, have considered the occasional privation of the light of the two great luminaries of heaven as the forerunners of some extraordinary event, whilst the more intelligent part of the community have turned these superstitious notions to their advantage. Thales is said to have been able to calculate the returns of eclipses six hundred years before the birth of Christ; of course, he was well acquainted with the causes by which they were produced; yet his countrymen were always filled with superstition and terror on the event of an eclipse. Plutarch has observed that Pericles learned from Anaxagoras to overcome the terrors which the various phenomena of the heavens inspired into those who knew not their causes; and he mentions a striking proof which he gave of this knowledge, on his expedition against Peloponnesus, when