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archal revelation, and was ultimately corrupted in its course. So many nations, so many notions, existed of the beings composing the Trinity. How vague these notions are, is manifested to him who is privileged to possess and to believe the Bible. In that he learns to adore "the Father, Son, and Holy Ghost," as his covenant God: the Father, who has created; the Son, who has redeemed; and the Holy Ghost, who sanctifies the soul, and makes it "meet for the inheritance of the saints in light.".

The followers of Taou represent that he was the discoverer of the spiritual world; and hence they have founded a system of magic, by which the connexion of mortals and spirits might be maintained. Their creed peoples the spiritual world with the souls of illustrious men, who, under the name of Heën, or sages, perform the functions of rulers and lords; while the spirits of those who are contaminated with certain vices are stationed between heaven and earth, in the shape of genii, elfs, and hobgoblins, where they effect both good and evil; and the souls of hardened sinners are changed to demons, and either sent to abodes of misery, or left on earth to work mischief. All nature is represented by their priests as teeming with invisible beings, which they alone can keep under due restraint. As for Taou himself, he is represented as the chief of the Seën, (which is the general denomination of the genii, elfs, and hobgoblins,) in which capacity he still presides over the world, or rather China.

The sect that promulgates these wild reveries has undergone many vicissitudes. The follies of its professors were clearly exposed by the dis

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ciples of Confucius; but they frequently revenged themselves, by establishing their authority at court, and expelling the Confucians. At various periods of Chinese history they practised their arts of imposition upon the sovereigns of the country; and under the Tang dynasty they gained such credit, that the title of Tien-sze, or celestial doctors, or teachers," was conferred on them, and a superb temple was erected to Taou, in which his image was placed. Since that period they have been on the wane; but it is said that they have still a large establishment in the province of Keang-sy, where numbers flock from all parts, to obtain cures for diseases, or to learn their destinies. But they have formidable rivals throughout the country in the persons of the Budhist priests, to whom the people now more generally resort. Hence, though their temples are still numerous, the priesthood is very poor, and the system exhibits signs of an approaching dissolution. Budhuism bids fair to erect a gorgeous fabric on its ruins; but hope points to the period when Christianity shall prevail over this and all other superstitions.

SECTION III.-BUDHUISM.

Chinese history relates that, in consequence of a dream, the emperor Ming-te, of the Han dynasty, sent ambassadors, A.D. 58, to the west, or India, in search of " the holy one," whom Confucius had pointed out.* On reaching India these ambassadors discovered the sect of Budhists, which was said to have existed for about one thousand years, and, imagining that they had discovered the ob

* See page 12.

ject of their search, they brought back some of them, with their books, to China.

The life of the founder of this idolatry is involved in mystery. Some, indeed, doubt his existence; others maintain that various persons of this name have lived and taught at different periods. The traditional account of him which led the ambassadors of China to conclude that they had found "the holy one," is briefly this:

Budha was both king and priest in a country of the west, with a queen, whom he made a divinity. He was obliged to abdicate his power, and seek a retreat for twelve years, after which he taught the dogma of the transmigration of souls, which he made the vehicle of a system of rewards and punishments hereafter. Ultimately he regained his power, and he departed this life at an advanced age, being at once transformed into the god Fŏ, or Budhu.

It is commonly said by the disciples of Fŏ in China, that while he is but one person, he has three forms. These are represented by three distinct gilded images, called the "three precious or pure Budhus." The engraving at the beginning of this chapter represents the Triad of BudhuSan, Paou, Fŭh, “past, present, and to come. At the right hand is seated the first, whose reign is already past; in the centre, Paou, who now reigns over the world; at the left hand, Fuh, whose reign has not yet come.

As a reformer, Budhu's character is indicated by the legend prevalent in China, that he aimed at instructing men "to amend their conduct, and practise virtue." To this end he issued these five general precepts:-1. Thou shalt kill no

2. Thou shalt not steal. 3.

living creature. Thou shalt not marry. 4. Thou shalt not speak falsely. 5. Thou shalt drink no wine. Budhu also defined ten sins which he prohibited; namely, the killing of animals, theft, adultery, falsehood, discord, harsh language, idle talk, covetousness, envy and malice, and following the doctrines of false gods. From this it would appear, that Budhu, or whoever was the founder of this system, was acquainted with the Decalogue, many of its points being in strict accordance with those uttered in Mount Sinai, amidst thunderings and lightnings, by the voice of the Almighty.

Had Budhuism stopped at this precise point, it might have proved a boon to mankind; but it was far otherwise. Like all other pagan religions, it erected temples and fabricated idols, before which its priests called upon their devotees to bow in lowly adoration, instead of the One True God. The features of Budhuism vary in different countries. The progress of the Budhuists in China is thus described by Gutzlaff:"Accommodating their system to all the existing superstitions, they opened the door to every sort of converts, who might retain as many of their old prejudices as they chose. They were by no means rigorous in enforcing the obligations of men to morality. To expiate sins, offerings to the idols and priests were sufficient. A temple built in honour of Fŏ, and richly endowed, would suffice to blot out every stain of guilt, and serve as a portal to the blessed mansions of Budhu. When death approached, they promised to every one of their votaries speedy promotion in the scale of the metempsychosis, till he should be absorbed

in Nirupan, or Nirvana-nonentity. With these prospects the poor deluded victim left the world. To facilitate his release from purgatory they said mass, and supplied the wants of the hungry departed spirit by rich offerings of food, which the priests in reality devoured. As Confucius had raised veneration towards ancestors into idolatrous worship, they were ready to perform the office of priests before the tablets of the dead.

"Notwithstanding this accommodating creed, the Chinese government has at times disapproved of it. As the importance of marriage has been acknowledged in China from time immemorial, and almost every person at years of maturity has been obliged to enter that state, the celibacy of the priesthood of Fŏ was considered a very dangerous custom. Budhu regarded contemplation apart from worldly cares as the nearest approach to bliss and perfection; therefore his followers passed lives of indolence, and practised begging as the proper means of maintaining themselves. This was diametrically opposed to the political institutions of China, where the emperor himself sets the example of holding the plough. If such a system prevailed extensively, the immense population of the empire must be reduced to starvation, for it is only by the utmost exertion that it can subsist. These serious faults in the foreign creed gave occasion for its enemies to devise its extirpation. It was proscribed as a dangerous heresy, and a cruel persecution followed; but it had taken too deep root to be easily eradicated. Then, again, some emperor would think more favourably of its tendency, and even adopt it himself. Yet the natural consequence

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