On this page
-
Text (3)
-
Untitled Article
-
Untitled Article
-
Untitled Article
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
-
-
Transcript
-
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
Additionally, when viewing full transcripts, extracted text may not be in the same order as the original document.
Untitled Article
believe it" We venture to say it is not only almost , but quite impossible to believe L ; and that the most trustworthy traditions of his life and character contradict the supposition . . . , . In his letter , however , the Reviewer ^ consciously gives up the > point m dispute for he says expressly that both in India and China « Buddhism , as foltil ' became " a popular / eligion , had to speak * ' ™ J ^ £ g * l than that of metaphysical Pyrrhonism . " But why was it obbged to speak a LoTe human language ^ soon " it became popular , if this necessxty did no really exist before ? If the statement has any force at all it must mean that " a more human language " - * other words , a rejection of the negative doctrine-was a necessaVy condition of its popularity ; and if so , this must have been adopted at the outset , and the doctrine vanishes altogether . The Reviewer is thus reduced to the alternative of holding the more positive doctrme of Buddhism to be at once the condition and the result of its success—the offsprin g being in fact its own parent ; or of giving up a position which
demands such a suicidal line of defence . As we have already said , the most trustworthy traditions of Buddha—the best records of his life and character , his teaching and last words confirm the belief that he himself held no doctrine of real annihilation—that Nirvana was , in his view , simply a state of being free from all the conditions of earthly life —a condition of supreme and undisturbed repose .
Untitled Article
CHRISTIANITY IN CHINA . Christianity in China , Tartar ? , and Thibet . By M . 1 'AbM Hue . 2 ™^ ^ ^ We rank the Abbe * Hue among the best writers on China He has incurred iudgment from certain self-sufficient authorities ; but Orientalists of the SSt class concur with him in his views of Chinese history and civilization Ala Roman Catholic , he of course allows a particular ^ to influence his narrative of Christian missions ; but in all that relates intrinsically to China heTs unprejudiced , far-sighted , and informing . We do not care to . be told that he once mistook the colour of a mandarin ' button , or the chimeras relation Travels in China and Thibet
painted ^ a wl ^^ n ^ his of may take rank among the most fascinating books in the library of adventure and observation , and to that work this is a fitting companion . It is simply historical , unless we regard as controversy a few positive assertions respecting the Catholic propagand , in its rivalry with the Protestant religious organizations at work in Northern and Eastern Asia . It is , in fact , a Catholic version ; a Protestant version , in all probability , would be at least as unfSur . The Abbe has been judicious enough to avoid all discussion of the actual civil war and its causes . Such discussions are really premature . -Too little information has been diffused m the West to justify an absolute opinion . We have had monstrous fables concerning the visions and ecstasies of Huntr-Tseu-Tuen , and all the wonderful coincidences , to use the mildest under
word , that have marked his career ; but the subject lies a mystery . It is not known whether the rebellion had one or many sources , one or many leaders , one or many objects , —who started it , where it began , what it aims at , how it prospers , how far it has extended . A great deal is authoritatively written about it , but assuredly very little is understood . M . Hue cuts short his narrative at the ascent of the Ming dynasty ; he begins it , however , far before the period of historical reference , among the doubts and traditions of the pre-Christian era . Even after that date the religious annals of _ the Chinese are enveloped for several hundred years in dense obscurity . It is still disputed whether St . Thomas ever visited those shores ; the inscription discovered at Si-guan Fou points , however , to the preaching of certain apostles as early as the seventh century . In 1625 , some Chinese workmen , engaged in digging the foundation of a house at Si-guan Fou , in the province of Chansi , discovered a large dark-coloured monumental tablet of marble , bearin g ^ a duplicate inscri ption in ancient Chinese , and in the characters called Estranahelos , commonly found on early Syriac manuscripts ,
testifying to the mission of Olopen , who travelled from a distant empire to China , preaching Christianity , and attended by a train of Syrian priests , whose names fill ninety lines . The empire alluded to may have been Rome or Judaea , or even Persia ; but there can be little question that the stone t 3 a genuine monument . The Chinese were at all times exposed to proselytizing influences ; toleration was originally a law of the state , and scepticism a habit of the people , so that the old being ; fenced about with little reverence , the new was imported without much difficulty . At the same time , it proved impossible to inculcate a lasting faith among semi-barbarians so incredulous and ao conceited . The Dominican and Franciscan pilgrims explored their country , and the nei ghbouring regions of Tartary and Thibet , with infinite pertinacity and heroism , confronting with equal courage the Dalai Lama and the Khan of the Golden Horde ; there were multiplied martyrdoms j and many an incident of picturesque romance varied the story of the mis- ! sionaries . The AbbG relates how Gazan , a persecutor-of Christians in the East , contributed unwillingly to the glory of the Church : —
Gazan had married a daughter of the King of Armenia , a Christian princess , distinguiahed , it 3 a said , by groat piety and extraordinary beauty . She gave birth , howpver , to a child repulsively ugly and deformed , " more like a little monster than a human being . " Gazan tenderly loved hia wife , but was ashamed and shocked at having a son ao hideous ; and his courtiera ( moat of them Mussulmans ) thought they had now found a favourable opportunity of ruining the princess , who , as a devout Christian , and full of zeal for the propagation of her faith , was highly objectionable to thorn . They held a council , therefore , and declared that the child just born must necessarily bo tho offspring of adultery ; and both mother and child were
consequently condemned to be burned alive . Tho pilo was prepared , and the victims led to torture , in tho midst of an immense concourse of people , amongst whom very contradictory feolinga wore manifested ; for this tragic event , which was tho triumph of tho Mussulmans , had plunged tho Christians into sorrow and dejection . Tho pilo being on fire , crackled and blazed in all directions , awaiting its proy , when tho unfortunate Princess of Armenia , with tears , besought her royal Bpouse to grant her one moment to fulfil the last duties of her religion , and to procure tho grace of baptism for her poor child , oro she should dio with him in tho midst of tho names . Gazan , moved with compassion , granted his wife tho favour oho implored : a minister of tho Christian
religion presented himself , heard the confession of the mother , and after having fortified her by the reception of the holy viaticum , administered the sacrament of baptism to the child . But scarcely had the holy water destined to regenerate the soul of that unfortunate creature flowed over his forehead , when a sudden and marvellous change took place in the sight of the multitude , who were anxiously awaiting the end of this frightful drama . God had given to the waters of baptism the power of embellishing the body , at the same time that it washed away the original stains from the soul . The child had suddenly become ravishingly beautiful ; the numerous witnesses of the miracle uttered cries of admiration , and Gazan , convinced of the virtue of his wife , led her back in triumph to his palace . From that time , he also determined to worship that God who had wrought such marvels , and he made a public profession of Christianity , along with a considerable number of his subjects .
" Mosheim relates the same fact , but does not appear to put any great faith in it , " says M . Hue . The ecclesiastical historian indeed asks whether it is not possible that , by some trickery , a beautiful child was substituted , at a convenient moment , for the infant monster : — Yes , assuredly the thing is very possible , but a miracle is still more so ; we have not , like Mosheim , an insuperable ' objection to miracles , and it is even difficult for us to comprehend the views of those who always prefer granting to the cunning of men what they refuse to the omnipotence of God . Amon u the most attractive chapters in M . Hue ' s work are the last two , in which ° he describes the fall of the great Ming dynasty under the blows of the Mantchu Tartars , and the ascendancy of the new power . All lines of barbaric monarchs are traced to a heavenly origin . The Mantchus , living
for ages in simplicity , hunting and fishing in their vast forests and broad rivers , and feeding their herds and flocks on endless pastures , conceived an ambition to become a ruling race . Poetic vanity supplied them with a pedigree . Three girls once descended from the skies to bathe ; two dipped their white forms in the Songali river , and resumed their tunics ; the third , Ferula , after bathing , saw a red fruit lying near her clothes ; she ate of it , and beino- thus deprived of power to quit the earth , remained alone until a son was born to her . Placing it on a little island , she directed it to wait until a man coming to fish should find and take it away . Then the celestial mother returned to the stars . The child became the parent of a nation and a dynasty , by which China was conquered , in an age when Christianity promised to supplant the ancient idolatry as well as the philosophy of Confucius Father Schall , the Catholic , was the familiar companion of the
Emperor Chun-Tche : — It frequently happened that he went in the evening , and the conversation was then often prolonged till the night was far advanced . Chun-Tche had then the consideration to send him home escorted by six of his guards , lest any accident should happen to him in going on horseback through the streets of the capital ; and he took care to advise the guards not to go too fast , and not to frighten the horse . Father Schall was always received at the palace as an intimate friend , and treated with the utmost cordiality and there were cushions provided for him covered with sable , that ne might not fatigue himself by sitting cross-legged in the Tartar fashion . The emperor often passed whole days in his company , taking lessons in astronomy and mathematics , assisting in chemical experiments , or manipulating drugs to make pills with : and he would then invite the father to dine with him . One day when he was on horseback , hunting in the beautiful park adjoining the imperial palace , lather Schall was about to present a petition . " I will read it in the evening , Maffa , said the Emperor , smiling ; then , perceiving a hare leap through the underwood he shot it with an arrow , quite pleased with the opportunity of showing Ins skill to
Maffa . The Emperor Chun-Tche died young . His funeral was magnificent : — To the solemn and sumptuous pomp of the Chinese rites , were added the extraordinary and barbarous ; customs of the Tartars . Tragic scenes took place in which many of the attendants of the late Emperor put themselves to death , that . they might proceed to the other world , and continue their accustomed services to their master . It is stated in the annals of China , that the empress mother , receiving a youn prince who had been the intimate friend and favourite of Chun-ichc , expressed to him , with strong emotion , her grief and astonishment at finding him alive . "Is it possible , " said she , " that you are still alive ? My sou loved jon , is ^ douM less now waiting for you - . -hasten then to join him , and prove to him that your affection was sincere and generous ! Run and bid » d . eu to your paren ^ and th ^ n have the courage to die ! Your friend , my son , is stretching out his arms towards vou- . _ . .. ., _ < « if nrw . p . iifTc . fitionate and ^ wordsuttered in tone t ton « tejmd
According to the historian , these , a » ony ^ severe , caused great distress to the young man . He loved Clm J jene , u life also , and could not think of death without a terrible s » " « Wer . lie ™ u rounded by his afflicted family , who were urging him Jj > «« JP ^ y « 'f ^ Zmfrightful a sacrifice , when the empress mother sent to h , >» M' ™ y ° * mented with jewels , and containing a bowstring for him to atra . g c inwo ^ Tho unfortunate young man still hesitated , for he was at the "" W "" * ' ^ of h ^ and could not resolve to die of his own accord , as the barbarous proud . ee . ot 1 nation required , but the two officers who had brought him tho fatal present , u orders from the empress mother to help him out of this porploxity , and K ' ° J assistance to hia courage should ho bo unublo to put hiuiBelt to death , ana m y helped him accordingly . . clitics Whoever would comprehend the present phenomena ? J ^""^ ^ ™ { s and manners will do well to study the religious history of tho einpne in him admirable and entertaining book .
Untitled Article
THE F ORTUNES OF GLENCOKE . the Fortunes of Ghncvre . By Charles Lever . 3 Vols . Chapman and 1 lai When men have been successful in one department , they often » J £ g » nc t could have Buccceded better in another . The statist wearies ° [ . guics , aspires to oratory ; the mechanician thinks of art ; tho P' ^ Xn measure an excellent statesman has been lost to the world --they seldom i oau themselves by the public standard . Miraboaii despised his own ^ uono but mistook his uglinoss for beauty . We have many Mn « bcaus no ^ wanting only tho eloquence-persons who arc clever mono P ° ^ Johu yearn to triump h , in another . It was long ago said twit Igi d J Ruascll thought limself qualified to command the Channel fleet . Siich P possessions mo strange ; W , what is more strange , they may be « % * „ llero is Mr . Charles Lever , a humorist , teller ot « tromondious liwh tou * a prophet of the lively race which counted Ezckiol among ™ S n Romans , and Nicodonuia nmong the heathen gods , which aP ^ P ^ rf maiden of chaste demeanour aa tho divine Diana among tho groves
Untitled Article
THE DEADER . . [ No . 371 , Saturday , * 31 ^^ n i ¦ - ^ ^——i— m ^ m ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ " ^ " ^™ ' ¦ ¦ ii ¦ ¦ ¦ ¦ ¦ ¦¦ i ¦ ¦¦ " ~^^^^^^^ i ^ j |
-
-
Citation
-
Leader (1850-1860), May 2, 1857, page 424, in the Nineteenth-Century Serials Edition (2008; 2018) ncse2.kdl.kcl.ac.uk/periodicals/l/issues/vm2-ncseproduct2191/page/16/
-