I m this M i^ i ^i * :, > m DUKE UNIVERSITY LIBRARY Treasure %oom V l \ CHINESE LETTERS. Juft Tublifb'd, Ccn.pkat in Five neat Pocket Volumes 9 Price 15 s. THE 7£^^// SPYjor, A Tranilation of Lett res Juives ;. being a Phi- Jofophical, Hiftorical and Critical Correfpondence, by Letters which lately patted between certain Jews in European and Afiatic Turkey, with others of that De- nomination travelling through SPAIN. FRANCE, ITALY SWISSERLAND, GERMANY, The NETHERLANDS, -GREAT BRITAIN, &c. Which treat not only" of ancient and modern Philo- fophy, Hiftory, and other Parts of Learning, but of the Religion, Seels and Ceremonies in the feveral Countries, and of their various Syilems of Politicks and forms of Government, both Spiritual and Tem- poral, together with the Manners and Cuftoms of the Courts and Cities which they travelled through ; in- tenperfed with many curious and diverting Incidents v£ Love and Gallantly. TrewJIated firft from the Originals into French by the'Marqids D' A R G E N S, and now into Englifh. Printed for D. Browne at the Black Swan without Temple-Bar, and R. Hett at the Bible and Crown in the Poultry. N. B. The latter Volumes may be had aloneu CHINESE LETTERS. BEING A Philofophical, Hiftorical, and Critical CORRESPONDENCE. BETWEEN A Chinese Traveller at Paris, And his Countrymen in China, Muscovy, Persia and Japan. Tranflated from the Originals into Fre?;ch, By the Marquis £>' A RG E NS, Author of the LETTRES JUIVES, or JEWISH SPY; And now done into ENGLISH. LONDON: Printed for D. Browne, at the Black Swan without Temple^Bar; and R. Hett, at the Bible and Crown in the Poultry. M DCC XLI, TO THE Late King of C0RS1CJ, Of Woful Memory. May it pie afe your defunct Majcfty, GRATITUDE, and the Love of Truth, are two Virtues of very great Importance to all Perfons who defire to make any Progrefsin the Study of true Philofophy. I am now called upon by both thofc Virtues to offer You this Volume of the Chine fe Letters, with a Preference to all other Perfons to whom I might have dedicated it. I don't forget how You contributed to the Succefs of my Je r juijlo Letters, nor A 2 the T) ET)ICATION. the good Reception which the Publick gave to the Epiftolary Addrcfs that I made to you at the Head of the Se- cond Volume. So much for the Ar- ticle of Gratitude 5 and now for that of the Love of Truth. Almoft all the News-Writers in England cry'd you up for three or four Years together 5 and they did their Part to advance you to the Rank of the Alexanders and the CjEsars, their Gazettes being always fluffed with your Prowefs. But I can't imagine what made them tell fo many Lies, much lefs what engaged them to talk fo long in the fame Language 5 for to be plain with you, your Behaviour has fallen very Ihort of what your Ad- herents gave us Hopes of. Since the Arrival of the French in Corfica, you have prudently left it to the Inhabi- tants to defend their own Ifland, and thought it enough to procure them fomc fmall Afliftance, without ever judging it fit to hazard your Perfon. The laft Time you arrived in your Kingdom, you imitated the Pretender, and play'd very near the fame Part as he did T> ET> IC AT ION. did in Scotland. Such Precautions arc indeed very conducive to your long Life, but improper for the forming of Conquerors. I could have been glad if you had imitated the Example of Charles XII. or if you plcafe, a greater than his, that of Henry IV. Thofc Princes were fevcral times in Situa- tions as melancholy and perplexing as yours 5 but their Valour and Intrepidity furnifh'd them with thofc Rcfources of which vour Great Forcfight dc- prived you. You will fay, perhaps, that 'tis a dear Purchafe of a Kingdom to pay for it by a thoufand Hazards of Life. Such a Stile would come very well from the Mouth of an Epicurean Philofopher; but I think it founds prc- poftcrouily from the Lips of an illuftrious Fortune-hunter, a Chief of Rebels, and a Man who challenged all the Senate of Genoa to Battle. Remember with what Haughtincfs you inlultcd thofe courteous Senators, who take care to have engraved upon their Arms, Thou Jbalt do no Murder y that it may be a conftant Memento to caution them A 3 againft T>ET>ICATION. againft making an ill ufe of them. Is- there not Room to think that you were fofawcy only becaufeyou knew very well that notaMan of thofc you infulted would aecept your Challenge: And is it not to be fuppofed that when all is laid and done, you have as much Abhorrence as Sancko c Pancha had for all Quarrels which are decided by any other Weapon but the Fid? To this you will anfwer, that you proved your Valour before the Arrival of -the French upon fevcral Oc- caflons. Many People will make An- lwer, that you had twenty Corfican Soldiers againft one Genoefe s iurely there wanted no great Matter of Cou- rage to beat an Enemy Lb much your Inferior. As foon as there came to be an Equality you retir'd; Fortune has punifh'd you for your Cowardiic, and you have nothing left of your pad Grandeur but the fad Remembrance of it. Indeed if, as you have imitated the Pretender, you had the fame Refourcc as he ; if you could find a Sanctuary at Rome, and be there drawn about for the Air by a Pair of white Horfcs, with wall Eyes, rueful Looks, DEDICATION. Looks, and fallen Crcfts, to denote your former Grandeur, your Condition Would nor be Co doleful \ but I don t believe that the Court of Rome will ever be fo good as to give you where- withal to pay for a Pair of Horfes, it being very fbrry to contribute to the keeping the Pretender's Cattle, whofe Ribs, rea.iy to (tart through their Flanks, ihc beholding for to Nature, and ciofe by her a Pren- : ice-boy, who tenderly fqueezes her Hand, and ' robs her of a Kifs. Not far off an old Magiftrate in his Berlin is reading fome Petition, which will be the Ruin of two or three Families. A young Spark, who irhere called a Vttit-Maitre^ (or Fop) rayes TLet. II. Chinese Letters. 7 raves and fwears in his Calafti at the Man who pre- fumes to flop a Perfon of his Quality. He cries out incefTantly to his Coachman, Drive on> drive on, you "Rafcal-, but he may bawl his Throat out, for a jolly ruby-fae'd Prelate,lollingat Eafe in his Coach, hinders hrs Progrefs. He too fumes at the little Refpecl: which is paid to his facred Character ,• but 'tis in vain, for he muft flay till the Coachman, by whom the Stop was occafioned, puts an End to it. This, Dear Tn-Che-Chan^ is the very Picture of Human Life. I mall always endeavour to make my mi- nutcftObfervations turn to Advantage. Farewef, LETTER II. JVtf/flSiOEu-TcHEOu at Paris to Yn-Chb Chan at Pekin in China. BEGIN, Dear Tn-Che-Chan, to have fome Notion of the Manners and Cuftoms of the French ; but as to their \ Women, I am not yet able to form ' any juft Idea of their Shape and Phy- fiognomy. Not that they are hid in Veils, like all the Afiatics, or that they are fhut up in their Apart- ments, like the Cbinefe Women ^ on the contrary, they traverfe all the Streets of the City, and the pub- lick Walks are full of 'em. Nevcrthelefs 'tis im- poflibie to judge, whether they are really fuch as B 4 they S Chinese Letters. Let. II. they feem to bo. Their Faces are generally bor- rowed, and they make them in the Morning before they 20 abroad. They put on a Mask, which looks very handfome with White, Red, Blue, and Black : The two Iaft Colours ferve to paint the Veins and Eyebrows ; the Black is alfo made ufe of to change the Hair. The fame Woman that you faw Fair one •Day, next Day will be a (mart Brown ; for the Fi- gure which a French Lady is to make all Day, is de- termined by her Fancy, by her Looking- GJais, and ' by the Advice of her Chamber-Maid. As to the Shape and Stature of the Women of this Country, 'tis altogether as counterfeit and uncertain as • the Features of their Faces. By the Help of two little Stilts, to which they give the Name of Shoes, C/ogr, and Pattb/s 3 a Woman makes herfelf taller by a Foot or two, ifihe thinks fit, without its being perceived { how ihe does it, becaufe her Petticoats and Gowns conceal the enormous Size or her Heels from the public View. Formerly, as I have been told, the Trench Wo- men, thinking their Feet did not contribute enough m to their Stature, railed themfelves higher by means of their Head-Drefs ; for they wore upon their Heads a little Pyramid of Linnen, e'dg'd with Lace, and nicely fupported by Wire j when it often hap* , pened, that a Woman, who was really but three Feet from Heel to Head, appeared as tall as a Giant. BLt this Fafhion did not laft long for two Reafbns; the rirft was, that the tall Women thought it very much to their Difad van rage,* the fecond was, that the Head-Drefs was often longer and higher than the Woman who wore it; and it might juftly be laid, Thar, molt of the French Women were Walking Lilians of Linnen. \s the Stature of the Women, cannot be truly known in this Country, fo the o^her Defects of Let, II. Chinese Letters. 9 their Shape are ftill more concealed. A Hum p on the Back, be it ever fo great, is not feerh, byReaibn of a very wide Pair of Stays, which keeps off of her Shoulders a loofe Robe de Chambre, that flys over a monftrons Hoop, which hinders it from touching the Feer, and makes it fall Hoping above two Foot from the Heels. Dear Tn-Che-Cban, thou haft no Notion of thefe Hoops ; which, of all Fafhions, is the moft foolifh and ridiculous. limginc a large Tub,, fifteen or fix- teen Ells in Circumference, the Hoops of which are made of Whale-bone, and the Body commonly of a coarfe Stuff, call'd Canvafs. A Woman girds this about her Waiif, and then me looks like one of our Preachers (hut up in a Pulpit, from whence he gives out his Sermon. Nothing is fo odd, as to fee her waddling in :hc Street-, twinging her Hoop with a grave, or with a frisk}- Air, juir. as te happens to be in a Temper, cither gay or melancholy. When flie is in a Coach me quite fills it with her Hoop, which fhe manages fo artfully, that the two End.? juft hangover the Doors; when you wou\i fwear, that a Woman is like a Buft> fet upon Planks > co- vered with a rich Carper, and, rrcthinks, I fee the Image of fome Deity carried in a Chariot. When the Women alight out of the Coach, they are ib cmbarrafs'd by their Hoop, which is too wide for fo narrow a Paflage, that they can't get it out without being obliged to mew their Legs : But to tell thee the real Truth, nay Curiofay give me no Pleafure; for I fcarcc law any Legs, but what were very ordinary, and fuch Fccr, as in. China would have been frightful. Thouknowcif, that we look upon the Smallncfa of the Feet as one of the principal G races of the Sex. As foon as a Daughter is born, we help to pdfedfc Nature, and the N ur& i: fce Care to bind her U 7 I ■ io .Chinese Letters. Let. II. Feet very tight, to hinder them from growing;. The French Women, on the contrary, (lifter thofe Parts of the Body to grow, and don't make ufe of the fame Methods that we do ; tho', rjhey own, that little Feet is one of the mod eflential Perfections of the Ladies ; becaufe when they are arrived at fuch an Age, they do all they can to repair the Blemiili which they contracted when they were Children, and put their Feet to the Torture in very ftrait Shoes; but they are fcarce ever the better for being fo pinch'd, and the fmalleft Foot at Paris wou'd be thought monftrous at Pekin. Some French Men have been fo curious, as to ask me the Reafons why we fo much admire the Women for their little Feet, which they condemn for a filly Tafte. What Mad?iefs is H, fay they, to cripple the Sex, hi order to make them look hand- fomer, and to give tbem an Ailment irhich they can never recover, together voith a. Pace that is flo and to k eep Peace at home. ironical Style. By what I have now told thee, thou may'fl: judge whether Marriages in France c^n make Mjn happy. I expect to hear fpeedily from Tiao and Choang j the firil of whom remit be arriv'd by this time in Mufcovy, and the latter will, no doubt, be very foon at ljpahan. Tell mc, it Kieox- Che is fet our for J,apan, and delire him to write :o sie, Fare*xd a LETTER Let. III. Chinese Letters* *J LETTER III. From Sioeu-Tcheou at Paris to Yn-Chb- Chan at Pekin. §§§1|$HE French, Dear Xn-Che-Chan, are, \$B in many things', like th the Chine fe. They 2re in general, as well as the Chine ft, m good-narur'd, fociable, and humane. (^$&*Sffib Theft Behaviour is perfectly affable, without the lead Mixture of Harfhnefs, Morole- nefs or Psffion, and their Polirenefs isvifible in a-IF their Action?. The Common People at Paris, are fo far from being rude or clownim, that a Mechanic, when at Work, will leave his Shop to put a Stran- ger, who has loft his Way, into- the right Road, without demanding the leaft Fee for his Trouble ; in which Refpecl he is very unlike that Dutch Boor, who, I have beet? afTur'd, demanded Money for telling what a-CIock it wj». A Man came in t'other Day to my Quarters, and with an unpolite Air, ask'd, Whether this tins the Engl i lh Houfe ? " No, Sir, replfd my Land- c< < lord, 'tis in the next Sireer, I will do- myfelf the " Honour to go with you ro it." And fo he did; but when he return'd, Ton took Notice of that Man, faid he to me, whom I have been to co:?ducltj his Inn. He is mi Englilhman. If I was in fas Country, and fl.wuld deftre the fame Favour of him, ht woitld grin at me. Jhtdrwkat is worfi, if he did net r* Chinese Letters. Let. Ill, ?wt like my Phyfiognomy, and happened to perceive a Bag in my Poll-, or any thing that favoured too much of the French Drefs } he would throw Dirt upon my Clothes. t after he had put 16 Chinese Letters. Let, IIL put his Knife into it, that the Meat, of which he thought to make fuch a Meal, was but a Piece of Wcod covefd with a red-diih Clay inftead of Flefh, artfully cafed over with a Hcg's Skin. As much vexed as he was, there was no Remedy for him but Patience. Going to Market a few Days after, he met with the fame Countryman again, who offered to fell him fome Capons. Let us fee fir ft , faid he, ivbether thy Capons are of the fame Make as thy Haws. The Dutch- ?r;an examining the Capon that was put into his Hands, discovered that the Stomach of it had been operfd, all the Flefh drawn out of it, and fome Tow fluffed in the Place of ir. The Countryman did not blufli, tho' he found his Knavery defected. W wedded to their own Opinions. LETTER VI. From S i o e u-Tc heou at Paris to Yn- Che-Chan at Pekin. ^^HAD not Time in my laft, Dear %m&m Yn-Che-Chan, to take Notice of every I u Article wherein the French and Chinefi- ™d» refemble one another in what relates to t|) what Mortal is there that thinks he has a Back brawny enough to venture the carrying on a bad Law-Suit ? Yet there are a great many more of this fort than good ones, and the Judges fet afide both alike. A Law-Suit is called Good or Bad by the Gentlemen of the Long-Robe, according to the Money they get by it. They fay, that their Bufinefs is to judge of Men's Difputes, but not to prevent them. Inftead of offering to ftop the Pro- ctCs of a knavifh Caufe, they look upon it to be of as great Service to them, as a certain Surgeon did that of the P — to himfelf. For being one Day very devoutly upon his Knees, before the Statue of a certain King, who, 'tis faid, brought that Difeafe from Naples into France, a Prieft, who took him in the Fact, faid to him, Friend, you are quite wiflaken, the Statue you are prayi?ig to is not the Image of a Saint. " I have more Obligation, Fa- " ther, reply'd the Surgeon, to the Perfon hereby and pray let me hear from thee, LETTER Let. VIL Chinese Letters. 37 LETTER VII. From Yn -Che -Chan at Pekin to Sioetj- Tcheou at Paris. H O Ucan'ft not imagine, Dear Sioeu- Tcheou y how much I am pleafed with thy Letters ; I have read them over feveral times, and obferve, that what Account thou giv'ft me of the Man- ners and Cuftoms of the French is confident with the Difcovery I have been able to make of the Matter by the long Acquaintance I have had with the European Merchants and the Miflionaries. In- deed, I was very dubious whether I ought not to be upon my Guard againft what the latter told me, and whether I ought to give Credit to what they faid, till I had maturely confider'd it. I mall be very much oblig'd to thee, if thou wilt tell me whether every thing they fay here about the Union of the Chriftians, the Peace that dwells among them, and the Sobriety and Meeknefs of their Priefts, is ftri&ly true. Thou knoweft, that tho* I am a Friend to the Miflionaries, I always adher'd to the illuftrious Confucius, and that the Difcouries rhey have had with me upon the Article of Reli- gion could never fhake me. Not that I do not think the Religion of the Europeans very good;, and much to be valued j but/tis my Opinion, that their Re* fi Chinese Letters. Let. VII. Religion, who, like me, ftick to the Text of the Canonical Books; without troubling their Heads with the modern GlofTes, is very fenfible and ra- tional. I am perfuadedof the Eternal Exigence of aFirft Mover, Author, and Principle of all Beings, who governs this World, knows the Bottom of all Hearts, punifhes Vice, and reWardeth Virtue. By the Words Changti & Tieu, I don't underftand, as the vulgar Cbhefe do, the vifible and material Heaven, but a fovereign Spirit independent of Matter, to which, by its Power, it gives Life and Form. I mould be glad, Dear Sioeu Tcheou^ that thouwer't of the fame Opinion. Thou know'ft, I have often told thee, that I could not approve of thy Sentiments, and that I thought them contrary to the cleareft Notions. I often talk about it with a Jefuit of thy Acquaintance, and we are both of us furpriz'd to fee a Man of thy Senfe ftill attach'd to a Seel: that leads to meer Atheifm. Howcan'ft thou conceive, that 'tis not only poffible to explain the Order and Regulation of the Univerfe, but its Formation and Production too, by material Caufes. Such Opinions would never have been eftablifh'd at China-, if People had always taken care to pre- ferve the Innocence, Candour, and Simpicity of the Primitive Ages ; but, by Misfortune, the ancient Monuments were neglected, and thole Books which contained found Doctrine, abandon'd, to make way for Authors more remarkable for the Difplay of their Eloquence, than for their Purfuit of Truth, Permit me, Dear Sioett-Tehedu, to put thee in mind how the Sect thou haft embrae'd was firft form'd; and don't think, I am influene'd by Paf- fion or Prejudice to feek for Reaforis to ftain its Original. In the Reign of the Sixth Prince of the family of Se#%, there was an Attempt to repair the Injury Let. VII. Chinese Letters.' 39 Injury, which the different Sects had for fome time part: done to the Empire, into which they had in- troduced the Worfhip of ftrange Deities * that prov'd the Occafion of bloody Wars. Certain learned Men undertook not only to comment upon the ancient canonical Books, but alfo to explain the Commentaries, which Co?ifucius, and his Difciple Mencius^ had wrote upon thofe very Books about 1500 Years before. Of thefe modern Commenta- tors, Tchu-tfe and Tching-tje were the moft emi- nent. They began with deviating from the Text, tho' not near fo much as the forty Doctors whom the Emperor Tong-La order'd three hundred Years after to compile a Syftem of Doctrine that might be followed by all Men of Learning, and which was conformable to the Commentaries of Tchu-tfe and Tching-tfe. Thefe new Interpreters performed their Commilfion ,* they adher'd intirely to the two Doctors that had gone before them , and tho' they did not venture openly to abandon the Senfe and Doctrine of the ancient Books that claim'd, and had fo much Refpect over all the Empire, yet they corrupted both as far as was poflible They flipp'd the dangerous Venom of Atheifm into their Inter- pretations, and either by their Eloquence, or the Credit which they had in the Empire, or, m fhort, by the Authority of the Emperor, who protected; them, they eftablifhed their new Hypothefes. Se- veral of the learned Men embraced them ; but many* others exclaim'd againft this new Dodtrine, and the forced Interpretations that were put both upon the Text of the ancient Books, and the Commentaries of Confucius-) and the Authors who had clofely fol- io wed him. It muft be frankly owned, that in the Works of the firft Legiflators of China^ Mention was never mad£ * Idols. 40 Chinese Letters. Let. VII. made of this Material Principle efhblifh'd by the m )dern Doctors, and call'd Tac-ki, of which there's no Token in the five Canonical Books *, nor in the four of Confucius and Mencius. This Tac-ki, accor- ding to them, is a fecret and occult Virtue ,* which cannot be clearly explain'd ; 'tis a Being feparate from the Imperfections of Matter, which being diffufed thro' this vaft Univerfe, connects all its Parts, maintains them in their Correfpondence, pre- ferves them in Harmony, gives them Life and Form,* 'tis, in fhort, of all Beings the Bafis and Foundation. 'Tis that which makes all the Altera- tions in them, and regulates their Order and Mo- tion j neverthelefs this occult Virtue has no Intel- ligence, but is blind in its moft regular Operation, and conducts the Whole with ftupendous Wifdom, without knowing that it conducts any thing. What a Syftem is here, Dear Sieou-Tcheou ! and how contrary is it, in my Opinion, to the plainer!: Notions I How is it poflible for this blind Matter to perform what neceffarily requires the moft perfect Intelligence? How can it govern the Univerfe, if it does not know icfelf ? How can intelligent Beings, fuch as Men are, flow from a material Principle, if they have not received their Qualities from this Priwum Mobile ? To what elfe are they oblig'd for it ? Is it to Matter ? This is as blind as Tac-ki, and even more imperfect. Is it to Chance ? How comes it then, that we don't fee intelligent Trees and Stones, and that Chance only grants Perception to organis'd Matter, fuch as that which forms hu- man Bodies ? Is it this Organifation which is the * Thefe are five of the oldeft |5ooks °f ^ e Cbinefe, and may be caHed their Deuteronomy. The Chinefe call them King. The Authors liv'U feveral Ages be- fore Confucius, Caufe Let. VII. Chinese Letters. 41 Caufe of Intelligence ? But if fo, who has regulated that this fliould be always the fame, by Virtue of which Law this is fo well obferved? How is it poflible, that in this vaft Univerfc every thing fhould befojuft, fo balanc'd, fo beautiful and exact, and yet this Order not provided by an intelligent Being > The Family of the meaneft Inhabitant in Pek'm runs into Confufion, if the Mafter lets but two Days pals without his Care of it; and can the Univerfe fare better without a Conductor than the Houfhold of a Chine fe ? The weak Reafons urged in Anfwer to thefe Ob- jections, fall to the Ground of themfelves. The Tac- ki> fay thefe modern Doctors, is with regard to all Beings, the fame as the Ridge with regard to a Home. It ferves to unite all its Parts ; in like man- ner this puiffant and conceal'd Virtue preferves all thofe of the Univerfe, into what Shape foever they are transformed. If a Door, or Bench, be made of a Piece of Wood, 'tis the Tac-ki gives the Door, or Bench, its Form : If this Door be broke into fe- veral Pieces, 'tis the Tac-ki alfo which gives them their new Forms j confequently, 'tis that which di- rects, regulates, and determines every thing that happens. To what purpofe, Dear Sioeu-Tcheou, ferves this vicious Circle of needlefs Explications ? Muft not we always revert to this principal Point, viz,. How the Tac-ki performs whatever it does ? Is it by a blind Intelligence ? This is impoflible. Is it with Knowledge of the Caufe ? Then 'tis a firft Intel- ligent Principle, which knows every thing, from which nothing is concealed, and whofe Providence isimmenfe. YourSyftem is not to be fupported, both as it runs counter to the cleareft Notions, and becaufe it contradicts and deftroys itfelf. When 42 Chi ness Letters. Let.VIL When the Partifam of the new Commentators are hard pufh'd, they are oblig'd to fall into manifeft Contradictions. The Tac-ki, one may fay ro them, being the EfTence of all Beings, is fo like- wife of the Soul. You own, that the Soul is an Intelligence. How can a thing have an efTential Quality, which is not to be found in its EfTence? Either the human Soul mud be as blind as Matter, or that which conftitutes it mud bemoft difcerning. There are two Sons of Natures therefore in the Tac-ki; the one intelligent, which conftitutes the EfTence of Souls- the other paffive and inanimate, which conftitutes Bodies. Now is it poflible, thac in one Principle fingly, there mould be two Na- tures equally oppofite, one of them to be knowing, the other blind ? Either the Tac-ki muft be an in- telligent Being animated above Matter, which, in fine, acts the fame Part in the Univerfe, as the Soul does in the Body, which it governs with Cognifance of the Caufe, or it muft be totally material, and it muft act without knowing that it acts. If the new Doctors agree, that the Tac-ki is Intelligent, they deftroy their own Syftem ; if they deprive it of all' Knowledge, they are obliged to contradict them- felves, becaufe they make it the Principle of intelli- gent Beings, which is abfurd, for the Reafons I juft now mentioned. This, Dear Sioeu-Tcheou, is what I have faid to thee more than once concerning the Opinions which thou haft embraced without duly examining them. Reflect again, I entreat thee, upon the Ob- jections I have now been making ; impart them to fome Frenchman of thy Acquaintance, and thou wilt perceive that he will not fcruple to condemn thy Errors , for the Syftem of the new Commenta- tors feems to the Europeans, not only abfurd, but alfo very criminal. They lay, it deftroys all the moral Let. VII. Chinese Letters, 43 moral Virtues, that itauthorifes Men to commit the greateft Crimes, that it allures everlafting Tranqui- lity to the worft of Villains, becaufe it banifhes the Divine Providence, and annihilates Rewards and Punifhments after Death. It follows likewife from the Opinion of the modern Doctors^ that we ought to purfue nothing in this World but the Gratiii- cation of our Parfions ; for when there is no fuch thing as either Vice or Virtue, as muft be own'd to be the Cafe, when all things that happen are confi- tler'd as the Confequence and Operation of a blind Principle, there's a Neceflity of purfuing whatever may pleafe our Defires ? To whatpurpofe fhould wc think of retraining them, and what Advantage, what Reward can we hope for from it ? People are meer Fools to torment thcmfelves for nothing, and to prefer the Public Good to their own Satisfaction. Confiaer, Dear Sioeu~Tcheou y to what thy Syftem lead^, and fee its pernicious Confequences which tend to no lefs than the Sapping of the Foundations of all Society. Farewell LET- 44 Chinese Letters. Let. VIII, LETTER VIII. From Sioeu-Tcheou at Paris to Yn-Che- Chan at Pekin. HE French, Dear Tn-Che-Chan, are divided into as many Seels as the Cbi- nefe are; of whole Sects the three W% P rinc ip a l are. i. That of the Learned, ^ra^4 who adhere to the Doctrine of the an- cient Canonical Books, and to the Explanations gi- ven of it by Confucius and the other Doctors. 2. That of the Followers of Lao-Kium. And, 3. That which worfhips the Deity Foe. At Paris, there are three principal Sects, which may be compared to thofe three Chine fe ; and I think the Parallel very juft. By what I am now to inform thee of, thou wilt fee whether that Union among the Chriftians, which is fo much talk d of by the MifTionaries, is fuch as they give it out to be. I af- fure thee beforehand, that the Europeans feem to be as uncertain in the Affairs of Religion as the In- dians. The one condemns what the other ap- proves. This Man treats his Adverfary as a Fool ; and he calls him a Knave; another accufes him of Debauchery and Libertinifmj a fourth pretends, that they are all three equally miftaken, and would fain have them burnt, that Fleaven may be aveng'd for their Outrage. In truth, Dear Tn-Che-Ckan, the Let. VIII. Chinese Letters. 45 the thing, about which the Europeans, and efpeci- ally the French, differ moft, is Religion. I come now to the Parallel of their Sects with thofe of China, and fliall begin with that of the Men of Learning. This Sect boafts of adhering only to the Text of the old Canonical Books, condemns the others as Innovations againft the Public Good, and reproaches them with Superftition, Knavery, Ignorance, &c. Yet this Seel: is divided, and is far from an Agreement with themfelves^ for fome of its Followers are only for adhering to the old Commentators : That's thy Opinion, Dear Yn-Che- Chan; but, for my part, I am of Opinion, with many others of the learned Seel, that the modern Doctors have had a better Senfe of the Canonical Books. The Cafe is the very fame at Paris among the Learned, who, all alike, pretend to be attach'd to the literal Meaning of the old Canonical Books, defpife, abufe, and condemn the other Sects, and reproach them with corrupting the ancient Doctrine } yet they agree no better with one another than the learned Men of China. Some are for adhering to the ancient Commentators, and to the Writings of certain Greek and Latin Doctors } of whom the chief are, Bazil-, Chryfijlome, Augufiine, Jerome, and Gregory of Nazianzen. Others, on tne con- trary, adopt the Sentiments of the modern Interpre- ters, faying, that Calvin, Be'za, and MelancJhon have explain'd the Text of the Canonical Books bet- ter than the Ancients. Don't imagine, Dear Yn-Che-Chan, that the O- pinions, which are canvafs'd among the Learned., are of imall Importance to their Religion ; for, on the contrary, the Articles that are in queftion are the moil fundamental. That * which the Millio- naires * Tranfubftantiation. 46 Chinese Letters. Let. VIII. naries eftablifh at China, as the mo ft efTential, is totally rejected by the Followers of the modern Commentators : Nor will they acknowledge the So- vereign Pontiff at Ro?ne, but fay, on the contrary ,that he is the Deftroyer of Religion. Thou wilt be furprized perhaps that neither the European Books which have been lent to thee by the Midionaries, nor the Converfation thou haft had with thenv have never informed thee of the Dif- ference which is fo confiderable between the learned Men of France ; I will now let thee into the Reafons of it. Thou know'ft, that in China Perfections are mortally hated, and religious Wars held in Abhor- rence ; and the MiiTionaries would be tolerated there no longer, if it was known that the Opinions which rhey teach might one Day or other be hurt- ful to the State. Now, 'tis proper thou fhould'il know that for a long time the Friends of the Old Commentators have waged cruel War with the Moderns; and the latter, in their Turn, en- deavour to defend themfelves the beft they can. In France, there were MalTacres committed for a- bove the Space of a Century, to know what Senfe ought to be put upon aVerfe of one of the Cano- nical Books. One Town was burnt becaufe its learned Inhabitants pretended that the Supreme Being underftood all Languages, and that Prayer might be made to him in the French. On the o- ther hand, thofe Priefts who embraced the Opinions of the ancient Doctors, had their Throats cut j their Followers were caft headlong from the Top of a Rock down frightful Precipices - the Towns, of which they made themfelves Mafters, weredeftroy'd by the Sword , and the Fury of thofe who adher'd to the new Commentators was as great as theirs who opp'ofed them. In fhort, after the moft bloody Wars, and the moft cruel Proicriptions, the Party for Let. VIII. Chinese Letters. 47 for the Ancients got the better of that of the Mo- derns, and put the other not only to Silence, but banifhcd a great Part of them out of the Kingdom. The learned Partifans of the modern Doctors that remain in "France now, are obliged to keep Silence, to give no Indication of their Opinion, and to de- fpife their Sentiments upon certain Occafions. Should the criminal and bloody Divifions of the Learned in France, be ever known in Ch'ma, I make no doubt, Dear Tn-Chc-Chan, but it would do the Miflionaries a great Prejudice. The Confequences of their Religion will be dreaded, and they will be for putting thofe People away from them who are inceflantly preaching up Toleration when they are weak, but always for putting a Force upon Con- fciences whenever they are in Power. J will frankly own to thee, that before I came to France, and knew what Evils Europe has fuffered from religious Difputes, I had a better Opinion than I have now of Christianity ; that Law, fo wife and excellent, being ftain'd and debafed by thofe who profefs it. Really, 'tis my Opinion that three Fourths of the French look upon the Religion they profefs as a Fable ; for if they believ'd it, they would undoubt- edly act up to its Principles 5 whereas they do the very reverie. Their Religion tells them, that they ought to be humble; patient, modeft, to forgive Injuries, to enlighten the Heart and the Underftand- ing by Reafon, and not by Violence ; but, on the contrary, they cut Throats, maflacre, hang, burn for meer Theological Difputes j and what is worfe, they pretend to bejuititiedin committing all rhele Cruelties, and that they are commanded to do it by their Religion, when the defending it, or the ex- tending its Prerogatives are the Points in queftion. If this {ingle Principle of theirs comes to be known in China, farewel to Chriitianity in that Country, 48 Chinese Letters. Let. VIII, Country. Methinks, I hear the Minifters of State fay j cc If ever thefe People mould be ftrong enough c '' to form a Party, they would undoubtedly do the " fame things here as they have done in Europe. that they have any Refource left. Will they deny what has parted, and what happens every Day in Europe ? Their Lyes will be eafily confuted, and will only ferve to increafe the Suspicions of their Diffimulation. Their beft and fhortcft Way will be to retire, and return to their own Country. Thefe Reflections upon rhe Difputes between the learned Men of France^ have hindered me from mentioning two other Seels to thee, which I de- fvgned to compare to that of Lao-Kium and to that of Foe. This Parallel I refcrve for the next Letter which I mail write to thee. L am in pain for the Health of our Friend Cboang 5 1 don't hear any thing from him ; pray tell me, whether he has wrote to thee, fince he arrived at Ifpahaji. As foon as I hear from Tiao, I will let thee know. I know not whether he will be as well pleafed with \iis Voyage D ' to 6° Chinese Letters. Let. IX, to Mufcovy, as I am with that I have made to Paris. Farc-vjel. LETTER IX. From Sioeu-Tcheou at Paris /0 Yn-Che- Chan at Pekin. ^|^S||SN my Opinion, Dear Xn-Che-Chan^ E^Jll c ^ e ^ e( ^ °^ l ^ e Lao-tfe is much like to W% inat °f tne Convulfionaries of Paris. -^jg We will firft examine the former, and fi^ then proceed to the latter. Lao-Kiu?u Wis the Head and Founder of this Sect. This Philo- fopher, or rather this Dreamer, eftablifhed a Moral as d mgerous, as that of Confucius * was good, plain, and natural : Yet by giving his Sentiments fo per- nicious to the Public Good, and to Society, an Air of Aufterity, and covering them with a Veil ofHypocrify, he got them received. He aiTerted, that it was ridiculous for a Man to embark in great Undercakings, to torment himfelf for the fake of attaining to Honours, and to facrifice his Tranquil- lity to the Defire of gratifying his Paflions. Thefe Arguments at firft light feem very judi- cious; but they are difcover'd to be falfe and cri- minal, when one makes a thorough Inquiry what Dire&ion he that ufes them gives for acquiring thole * Lao-Kium and Confucius lived at the fame time. moral Let. IX. Chinese Letters.' 51 moral Virtues. He pretends, that a Man ought to approach as near as he can to Annihilation ; that if poffible, he mutt totally forget his Exiftence, and that to ceafe to be unhappy is to ceafe to think. Don't thefe Principles deftroy all the Foundations of civil Society ; don't they break all the Bands of it in Pieces ? If Men believ'd they could be happy no longer than while they remain'd in a perfect State of Inaction, in tranquil Indolence, in iliort, in a kind of Annihilation, what would become of the mouS flourishing States and Republics ? The Doctrines of Lao-Kium's Religion are as blameable as thofe of his Moral ; for they eftablifli the wildeft Extravagancies as evident Truths. This Doctor will have it, that a Vacuum and Nothing are the Principles of all things : He fays, that there are Genii, or Spirits, without number, that prefide over all human Events; and enjoins a Worfhip to be paid to all thofe imaginary Deities. His Di(- ciples, blinded by his Promifes, are infatuated with the Philolbpher's Stone, and talk of nothing but of an Eifence which renders Men immortal, and may be compoied by the Help of Spirits. In order to fee the Ridiculoufnefs of thofe Vifions, and fooliih Hopes, one need only attend to what happened to Lao-Kium himfelf; for he dy'd, as well as other Men, notwithitanding the Knowledge he pretended to have of that Elixir which procured Immortality. In the very Life and Death of Lao-Kium^ I find very thong Weapons to combat his Adherents, which ferve me in like manner to prove that his Way of thinking was quite contrary to the Princi- ples which he laid down. He was for renouncing all manner of Dignities, for avoiding Bulinefs of all lores, for purfuing a State of Inaction, and yet, of all Men, he was the moft ambitious. He pretended, that D 2 his 52 Chinese Letters. Let. IX. his Difciples by ftudying his Doctrine would attain to the Secret of becoming Immortal, and yet him- felf underwent the common Laws of Nature. Muft not a Man be {lark-blind, to give Credit to the Promifes of a Perfon who plainly gives the Lye to them by his Actions ? When I was at Pekin^ I could not help lament- ing to fee how much the Followers of this Impoftor were prepoiTefled in favour of thePredictions of thofe pretended Diviners, whom they treat with fomuch Refpect, and believe to be fo well grounded in the Dofcrine of their Matter, and the Knowledge of Fu- turity. I was forry for the Folly of certain People that I faw were the Dupes of thofe ImpoRors ; who, after having made flrange Grimaces of the Face, and Contortions of the Body, facrifice a Hog, a Fifh, or a Fowl to the Spirits by whom they pretend to be infpired. I would fain know what Reafon there is for that Sacrifice, and why 'tis compofed of Animals that have fo little Relation to one another. Perhaps, 'tis to the end that the different Spirits may find Meats agreeable to the Elements where they pre- fide. The Fowl is undoubtedly for the aerial Spi- rits ; the Fifh for the watry Spirits j and the Hog for the terreftrial ones. Yet the latter feems to me to be the word off; and I can't imagine how it came to pafs, that the Diviners did not choofe to regale him rather with an Ox or a Calf. The Pre- fent would have been much bandfomer - y bcfides, that the Flefh of a Hog caufes the Leprofy, and that there is very great Danger that fuch Food will put the terreftrial Spirits out of Order. But to leave off Banter; Spirits, if there are any, do not eat, let the Diviners fay what they will. This being fo, one may object to them, what a Miffio- nary-Jefuk faid one day to a Chinefe who thought that Let. IX. Chinese Letters. 53 that Heaven was pleafed with the Sacrifices of Ani- mals *, cC If the Supreme Being is a Spirit, as you the Name of the Tree under which he was born,- and per- ceiving afterwards that he had very long Ears, fhe -added a fecond Appellation to the former, andcall'd him Let. IX. Chinese Letters. 55 him the Long Ear'd Plumb-tree *• but the com- mon People not thinking the Name fuitable to an Infant of fourfcore, ancf feeing him moreover quite grey, called him the Old Infant \. When Lao-Kiuin was arrived at a certain A?c, he was made Librarian to an Emperor of the Dy- naftry of the Tchcoas ; but forefccing that this Fa- mily would not remain long upon the Throne, and perceiving its -approaching Decay, he bravely mounted a black Cow, and rode to the Entrance of a gloomy Valley; where he died fome time after, and was buried at On •> in which Place his Tomb b (till to be feen. Is it poflible, Dear Tu-Chs-Chan^ to invent a Fable fo childifh and ridiculous, and muft not our Countrymen, who have embraced the Sect of the Lao-tfes^ be the blindeft of all Mankind ? For, tho 1 their Matter Lao-Khnn dy'd, was buried, and his Tomb is frill in being ; yet they pretend, that he knew the Secret of rendering Men immortal. He could not protect the Dynafty of the Tcheous, nor preferve that Royal Family from Misfortunes while he lived ; and, now he is no more, he is faid to be' capable of operating the greareft Things. What Folly, what Extravagance is this ! Who would believe that fuch Abfurdities would ever have found many zealous Advocates ? Yec that they have is but too true j and Mankind, which is always inclined to embrace what has the Air of the Marvellous, are fonder of monftrous Opinions than of fuch Sentiments as are plain and conformable to the Principles of Reafon. This Sect has had, and ftill has. Admirers, not only among the mean Vulgar, but even among the Grandees j and we have known Mandarins that have been infatuated * Ly-eid in the Chincfe. f Lao-tfe in the Chineje. D 4 with 56 Chinese Letters. Let. IX. with all the Chimerical Hopes with which Lao- Kiuni's Dilciples have fed them. Thofe Lords paid dear for little Images reprefenting the Spirits that procured Immortality, cur'd all Diftempers, or preferv'd from all Dangers. The Emperor Vouti himfelf was bubbled by thefe Quacks. He took ieveral Draughts of the prerended Liquor of Im- mortality '■> DLlt ne found for all that, he was flill as mortal as ever ; and what wa? worfe for him was, that he was not undeceived till he was on the Point of expiring. The Infatuation of the Chinefe can only be ex- cufed by the Fondnefs which certain Frenchmen dis- cover for Superftitions and Extravagancies that are equally ridiculous. There was a Man here called Paris, who is the Lao-Kium of the Pari- jiajis. I will inform thee of his Life, and of the Opinions of his Followers, in my next Letter; by which thou wile fee there are as many Fools among the French^ as among our Countrymen. Dear Yn-Che-Chan 3 FareweL LETTER Let. X. Chinese Letters. 57 LETTER X. From Sioeu-Tcheou at Paris to Yn-Che- C han at Pekin. N mylaft, Dear Tn-Che-Chan, I ran over the Follies of Lao-Kium's Seel: j we will now fee what the French Con- vulliomries are,whoown oneP^wfor their Head. This was a Dcmi-Prieft ; for you muft know the European EcclefmfHcs muft pafs thro' feveral Degrees, before they attain ro the Priefthood. We fee none of thefe Demi-Priefts among the Miffionaries at China, becaufe their Power is ib much circumfcrib'd that they cannot work the chief Myfteries of Chriftianity, and would be of no Service to it. Thefe they call Deacons. This Paris therefore can't be deem'd as a true Prieft ; yet his Difciples exalt him, not only above the common Pontiffs, but even above the Bifhop of Rome, the Prince, and the Head of all the Chri- itians. While he liv'd, he was but juft known to fome Women in his Neighbourhood, and fome of the Dregs of the People, to whom he read the Ca- nonical Books of the Europeans. He exclaimed very much againft an Order of the ~Roman Pontiff, which was vehemently oppofed by certain French Doctors, and he had embraced their Party, tho' without knowing why; for he was very igno- rant. It may be laid, that he contended for Opi- D f nions 58 Chinese Letters. Let.X. nions which he knew nothing of j the Love of Novelty, and a natural Byafs to Fanaticifm, having been of much more Efficacy than Reafon, to de- termine his Choice in favour of the Party he had embraced. His Manners were very pure ; but his Moral was pernicious to Society : His Difcourfe was upon nothing bu: the renouncing of every thing capable of giving Men Pleafure, and he reduced every thing to a certain State of Perfection, which feeing never to be attained to amongit Mankind, can be of no Profit to them in their Conduct, and the Direction of their Actions. This raifing of the Kerrt to Heaven, this abfolute Contempt of worldly Things, fo much boafted of by the Janfenifts, is very much like that Vacuum, that Repofe, that In- dolence of Lao-Kiw/is Sectaries. The former, under Pretence of reducing every thing to Religion, juin Society, and break the Bands of it : The latter, under Prerence of making Men happy, by deliver- ing them from all Care, expofe them to all the Mif- fbrcuoes which would (ink a Republic, where every body would ihun Work, and where there wouLd be no Husbandman, nor Tradefman, nor Judge, nor Soldier. If all the Chine fe were of Lao^ Kiwrfis Opinion, what would, become of China? 'T would be a Defert peopled with Bears and Tygcrs; and if the French were all like the Deacon Parity thek Country would have none but Fools in it ; in- fomuch, that it would be even moreeafy.to find a Parrot, or a Canary-bird, in the Foreits of Lap- land, than a wife Man in this Kingdom. The Partifans of the fanatic Deacon have exactly followed bis Preceprs • nay, have extended them farther than he could have believed : For he was hardly in his Coffin, but they were for placing hirn in the Rank of the Demi-Gods. They e- iublifn'd a Form of Worfliip to bim, and gave our, that L'et.X. Chinese Letters. 59 that all -who. did not acknowledge the Grandurc and Glory which he enjoy'd in, Heaven, would be punifli'd with the mod cruel Misfortunes. In order to prove their Words by Deeds, and to give the greater Weight to what they fay, they have had Re- course to the fameGrimaces as the Followers of Lao- Kiumjuho pretend to maintain a private Correfpond- ence with Spirits, draw ftrange Figures upon Paper, and make a frightful Noiie with Kettles, and little Drum?. The Convulfionaries have Fits o£ Madnefs ; fome leap and dance, without Rule and Cadence ; others throw themfelves flat along, and tumble upon the Floor : There are fome that eat burning Coals, others fwallow Flints ; and in fhorr, play all the Tricks of Legerdemain we fee praclifed by the mod crafty Jugglers ^ and 'tis all look'd upon as authentic Miracles. When they play thefe Tricks, and act • thefe Extravagancies, they pretend that Heaven reveals the Secrets of Hearts to them, and grants them the Gift of Prophecy. Thus, Dear Yn-CheChav, thou haft a perfect Model of Lao-Kiur/is Followers. Thefe Convul- fionaries, that they may be like the Ch'mefe Im- porters in every thing, afcribe, like them, a great Virtue to certain Images : They every where vend that of their Patriarch Paris, which they affirm, is a Protection from the raoft imminent Dangers, that it fcatters Plenty in all Houfes where 'tis kept ; and there is not one of the Sect of Convulfionaries but has his Image at his Bed's Head. As fenfelefs as this Sect of the Convulfionaries is, yet it makes a confiderable Progrefs in the King- dom, and efpecially at Paris. The Vulgar, who are every where alike credulous, and eafily deceived, efpecially when a proper Application is made of what is Marvellous, greedily fwallow for evident Truths and glaring Miracles, all the Follies and D6 Ex- 6o Chinese Letters. Let. X. Extravagancies of certain Knaves who make ic their Bufinefs to deceive them, and of certain Fa- natics who were themfelves the firft Dupes of their own Credulity. It has even happened, that Perfons of Diftinction have fuffered themfelves to be feduced, and have fallen into the Snare laid to entrap them. The Defire of Health and long Life has the fame Effect upon them, as the Hopes of Immortality have upon certain Chinefe Manda- rins. As the latter are eager in the Purfuit of the pretended Elixir of Immortality which is promifed by the Followers of Lao-Kium, fo the others per- form nine Days Devotion at the Grave of the Deacon Paris, of which they eat the Earth, and drink the Water, yet all this has no more Effect than the Elixir of LaoKium, for the two Remedies are of equal Virtue. A certain Princefs, who, in hopes of recovering her Eye-fight, had been at Parish Tomb, and taken feveral Cordial Potions, compofed of the pureft Clods of the faid Tomb, had the Fate of the Emperor Voutij and all the Amends fhe had for her Trouble and Pains, was to find that her Credulity had been deceived. Another Lady of Diftinction, a great Bigot to- the Deacon Paris, brought with her to Holland from France, a little Cart-load of the precious Earth of hi? Tomb, which fhe diftributed to alt that thought it would do them good. The Apo- thecaries and Druggifts of the Country were alarm'd at this new Remedy, and were going to ap- peal to the Magiftrates for the Maintenance and Prefervation of Rhubarb, Sena, and Caffia; but the Parijian Opiate, inftead of curing thofe who made ufe of it, made feveral worfe than they were before, and left a Load upon rheir Stomachs, as indeed they might well expect from fwallowing a Clod Let. X. Chinese Letters. 61 Clod of Earth. What is odd in the Story of this Lady, is, that notwithftanding the Quantity of the Antidote which fhe carried with her againft all the Ailments both of Body and Soul, fhe could not help falling in Love with her own Valet de Chambre to diftraction ; and (what was worfe) privately marrying him. She was very good natured after this, to have fuch an Opinion of the Earth of Paris's Tomb, fince above two hundred Weight of it was not enough to hinder her from committing the greateft Folly in the World. So far was fhe from making thofe Reflections, that when fhe was obliged, by Reafon of her Conduct, to depart the Kingdom, (lie always carried her dear Earth about her, and on her Death-bed ordered it to be caft into her Grave. If there was a Poffibility for old Women to marry again, after they were dead, to handfome and vigorous Footmen, the precious Earth would be of no more avail in the other World than in this. The Women are not the only Dupes to the Ex- travagancies of the Convulfionaries;forfeveral Men of Rank of all ClaiTes, look upon them as the Effects of the Divine Wifdom, which by means thereof, is inclined ta manifeft itfelf to the Eyes of Unbelievers A Magiftrate of the * firft Tribunal in the Kingdom, was banifhed not long ago, for afTerting the Truth of the Miracles of the Deacon Paris, and he wrote a Book upon the Subject, which he was fo bold as to prefent to his Sovereign. An old Officer f who has had many a Wound in his Time, is himfelf become a Convulfionary . He diftinguimed himfelf heretofore both by his Valour and his Genius, and he had publifhed a * M. de Montgeron, -f The Chevalier Folard. very 6i Chinese Letters. Let.X. very excellent Work; but all on a fudden, he be- came more credulous and madder than the mod filly and the moft ignorant Convulfionary. What an Inftance is this of human Frailty, and of the Snares that Perfons are liable to fall into, who feem to deferve moft of our Efteem ! Is it a Wonder after this, if the filly Vulgar are eafily feduced, when we fee Men, fuch as this Magiftrate and this Officer, become the principal Followers of the moft fcandalous Fanaticifm ? For don't imagine, Dear Yn-Che-Chan, that there is one of all the pretended Miracles wrought by the Con- vulfionaries, that can make any Impreffion upon the Mind of a Man that is in his right Senfes. The Dead are not brought again to Life - the Deaf are not reftored to their "Hearing, nor the Blind to their Sight ^ but the Cures that are wrought are of Diftempers that People have laboured under for feveral Years, and that have been in the Hands of Phyficians ; fo that 'tis vifible, that, either Nature or Art have operated what is afcribed to a Miracle. But granting, for Argument fake only, that forne fingular Cure had been effected by the Interceffion of the Deacon Paris, who does not fee, if he gives ever fo little Attention, that peer Imagination is fufficient to produce fuch an Event ? Don't we know the Power it .has over the Body, and- that it acts fometimes with fo much - Force, that it brings forth the moft extraordinary Effects ? Be- • fides, Nature operates by a hundred different ways alike unknown to us, and mall we fay nevertheless, that all the Confequences are Miracles ? Yet- this is the Argument of almoft all thofe whofe Heads are full of Prodigies, and who in all Events admit of a Marvellous, which has no Place among the Philofophers, and efeciaily fuch, as like our modern Doctors, think that every thing is regulated in Nature; Let. X. Chinese Letters. 63 Nature, and that nothing can ditfurb the Order or Laws of it, there being no fupernatural Caufe, no Being which has a Power to oppofe the mu- tual Concurrence of the Ly with Matter, whofe clofe Union is" productive, not only of the Ele- ments, but alfo of all the different Figures and Modifications which thofe Elements form. What the old Roman faid, Dear Yn-Che-Chan, is the beft Anfwer that can be given to fuch as will have it that there is fomething of the Mar- vellous and the Divine, in things which to them appear extraordinary *. " All Events which to us " feem the moft fupernatural, muft needs have " their Caufe in Nature, becaufc 'tis Nature that and on Earth beneath. No wonder that a God, who at his Birth gave fuch fignal Proofs of his Greatn efs, fhould increafe in Strengh and Power in Proportion as he advanced in Age; and when he was feventeen Years old, he married three Wives. Neither one nor two were enough ; a God who condefcends to take the Pleafures of feeble Mortals, is not bound by the common Rule. One fhould be apt to fuf- pe&, however, that the Deities may be tired and quite fpent like Men ; for two Years after his Marriage, Foe quitted his Wives, having had by one of them a Child called Mo-heoulo ; but he had no more Regard for this Son than for his Wives, and retiring at nineteen Years of Age into Solitude, there to ftudy Philofophy under four able Matters, he forgo: that he had been cither Father or Husband ; wherein, according to my Opinion, and that of all Men of Learning, he gave a very pernicious Example to Society. His Fol- lowers 66 Chinese Letters. Let* XI. lowers will fay perhaps in his Excufe, that he was not then intirely deify'd ; for they pretend that he was not fully penetrated with the Divinity, anc did not become a Foe or Pagode, till he was thirty Years of Age : But if this be fo, how could Foe fey at his Birth, There's none but me that defer.ves to be adored in Heaven above-) or on Earth be- neathy becaufe there was another Deity more power- ful than he, and by whofe Afliftance .he himfeif was made divine ? It muft therefore be owned, either that Foe did not fpeak at his Birth, or that if he fpoke, he lied : From whence I infer, that fome Fables told of him deferve no Credit, and that they all ought to be rejected, lince I difcover the Falfhood of one, which they look upon as au- thentic Hiftory. If on the other Hand, Foe did fpeak, he lied as foon as he made ufe of Speech; and I ought to be careful how I trufl fo impudent a Liar. In the Birth of Foe, I meet with another Parti- cular, which furely is enough to open the Eyes of the Chinefe who are fo blind as .to adhere to his Seel, and to embrace its Opinions. How could Foe, who was not able to Jave his own Mother, protect Perfons that have nothing of relation to him ? What will he do more for Strangers than for her who gave him Bir h ? And will the Prefents that are offered to thofe ^mages, or to the Bonzes who ferve them, have more Power over him than the Ty-es of Blood ? If this be the Cafe, he is an infamous Deity, and more contemptible than the moil felrlfh and the moil covetous Farmer of the Revenue. It the Vulgar could be enlightened by folid Ar- guments, that Impoftor's SeS: would have been quite abolifhed and deitroyed in China long ago ; but Superltition is more powerful than the moil cos- Let.XI. Chinese Letters. 6y convincing Arguments. I don't believe that there can be a better Difcovery of the Tricks of Foe, than what we find has been made in thefe latter Times by the learned Tchin in a Dialogue where he declares his Opinion of the Origin of the World. Thou knoweft that this Philofopher Joins with me in the Sentiments of the modern Commentators, and that he differs from thee and the ancient In terpreters in his Opinion, that not only the For- mation, but alfo the Continuance of the Order and Regularity of the Univerfe may be explained only by material Caufes. He unravels the I tri- pod ures of Foe, and ridicules his Opinions after this manner. " The Foe, fays he, * is a vifionary, cc who pretended to render himfelf immortal. Ac- Cc cording to him the whole World is but a Va- " cuum, and there is nothing real. In Conformity i.e. the fine, fubcle, fpi- cc ritual, com;s to its greateft Perfection, when (aiips to be ras'd to the Ground, abus'd the Friendship and Confidence of the late King, and menriond feve- ral of their Actions to him as lit to be condemn'd and pernicious 10 the Welfare of his State. The Afcendant they had over him was as great as that Which rhe Bonzes had over the Emperor Kao-tfo?/g. 'Tis true that the French Monarch did not aban- don his Kingdom as the Chinefe did, to go and thut himfeif up with the Difciples of Ignatius, but in the Clofe of his Life he trufted them entirely with the Government of his Dominions. The Authority which the Jefuits had all this while, gain'd them feveral Friends ; and the Clergy efpecially, in Hopes of attaining to great Dignities', courted their Favour. After the Death of the King their Protector, it was thought they would have been quite run aground, becaule the Sovereign who fucceeded him being very young, the Prince who was appointed Regent gave no Credit to the Stories and Promifes of the Jefuits. He was in his Heart, as they fay, of the lame Sentiments as the modern Chinefe Commentators. Thofe People are here call'd Spinoffs, (for what Reafon 1 will tell thee another Time.) This Prince feem'd at firft to favour the yavfenifs ; but at length the Politics of the Jefuits prevail'd, and whether it was that they knew bet- ter how to pleafe him than the J-anfenifs did, he began juft before he dy'd to protect them. Their Credit has ever fince kept up its Head, {o that 'ti> as great now with the People as that of the Bonzes is with the Chinefe Artificers. 'Tis Time now to conclude my Letter. Faretuely Dear Yn -Che -Chan, and let me hear from thee. LETTER Let. XIII. Chinese Letters. 81 LETTER XIII. From Choang at Ifpahan to Yn-Che- Chan at Pekin. ^$®;J&3 Make no Doubt, dear Yn-Che-Ckan, ^Wt@ but thou art uneafy that thou haft not 0i\ I W$h heard from me fince mv Departure ■^JM for Perjia. I had fo much Bufmefs ^9^mP<^ to do, and lb many Difficulties to furmount before I could reach Ifpahan, that thou mull pardon me for not writing before I came to this Capital City of Perfia. I queftion not buc thou haft heard ere now from our Friend Sioeu- Tckeou ± pray tell me how he likes his Voyage to Europe. As for my Part, fetting afide the Cares that have been the Attendants of my Travels, I am rejoic'd that I took a Refolution to pafs through Perfa, Armenia, and Mingrelia. Ifpahan is a great City, full of magnificent Pa- laces and public Structures, which denote the Gran- . deur of the Princes by whofe Direction they were built. The Mofques are more beautiful than any of the Temples in China, which indeed don't come near to them. The Bazars or public Markets are alfo very well worth the Sight of Foreigners, and are far fuperior to thofe of Pekin, which I believe may be compar'd to Ifpahan for the Extent of it ; but in every other Refpect. is very much inferior to it : And really there would be no City in the Uni- E 5 verfe 22 Chinese Letters. Let. XIII. verfe that could come near Ifpahan, if moft of its Streets were not crooked, narrow, rugged, and ge- nerally unpav'd. This takes off conliderably from the Beauty of the public Buildings, and even of all the Palaces, which are built as it were in the Mid ft of a vaft Slough. The River Zenderou runs along by this City, and over it are built three no- ble Bridges, one of which anfwers directly to the Centre of this City, and the two others to the two Extremities. As to the Walls of Ifpahan^ they are only re- markable for their Extent. They are commonly reckoned twelve Leagues in Circuit. They are of Earth and in bad Repair, -and are covered within and without by a great Number of Gardens and Houfes, which hide them every now and then, fo that one would imagine a Part of them to be de- molifh'd. Difcord and DifTention feem to have eftablifh'd their Refidence at Ifpaban, the City being divided into two principal Quarters, whofe Inhabitants are continually wrangling, and cannot bear with one another, though they have the fame Prince and the fame Religion, infomuch that they very often fight and maim one another when they meet, for no other Caufe but their mutual Hatred and Antipa- thy. This Madnefs or Fury 'tis true rages chiefly among the Vulgar, who I believe are hardly to be parallePd for their Capricioufnefs and Stupidity ^ but the great Men here as well as elfewhere, mind- ing only their own Intereft and Advancement, don't enter into thefe popular Piques, from which they would be fure to reap no Advantage, but on the contrary to difguft the Court. I ask'd a Perfian y a Man of Senfe and Probity, what was the Caufe of this odd DifTention, and he gave me this Account of it. " 'Tis pretended, Let. XIII. Chinese Letters.' 83 Cc /aid he, that the Names of Heider and Neamet- becaufe (he took that Sum for the firft Time any Man had to do with Let.XllI. Chinese Letters. By with her, had caus'd a charming Houfe to be built, which feem'd to be a Temple worthy of the God- dels Venus. It was fmall, but the Rooms were magnificently adorned, the Cielings were painted with Gold and Azure, and the Objefb reprefented there were Incentives to the Pleafures of Love. In the middle of fome Rooms Fountains play'd in- to Marble Bafons. Thefe Apartments were de- fign'd to pafs the Heat of the Summer in ,• and thofe in which fhe fpent the Winter were fo cu- rioully laid out, that they feem'd to enjoy one eter- nal Spring. Judge, dear Yn-Cbe-Chan, what muft be the Conveniences of the Palaces of the Nobi- lity, and of the Houfes of wealthy private Men, if that of a Courtezan is fo well contriv'd. One Fault I find in the Perjians is, that they are exceffively full of Compliments, like the French • infomuch that they by far outftrip our Countrymen, who are complaifont enough in Confidence. When I meet a Perfian here of my Acquaintance, me- thinks I hear a Parifian MifHonary ; he carefles me with vaft Protections of Friendmip and Offers of Service j but the worft on*t is, that in all this there is no more Sincerity among the Perftans, than there is among the French, and to give Credit ei- ther to the one or the other would be a fure Way to be deceiv'd. Farcwel y Dear Yn-Che-Chan. LETTER $8 Chinese Letters. Let. XIV, LETTER XIV. From Sioeu-Tcheou at Paris * to Yn- Chi-Chan at Pekin . WM H E Letter I now write, Dear 23b- SjS^^&r^ffll Che-Chan, is in Anfwer to thine, which g| T I©) was to P er ^* ua( ^ e me to abandon the ?J__J<^|| Opinions of the modern Commenta- tes! tors. Thou fay'ft they appear mon- ftrous to all Europeans, who cannot comprehend how Men could be fo ignorant as to know no other firft Principle but a cceleftial blind and material Virtue, which conducts the Univerfe, vivifies all Beings, and always acts with Rule, but without knowing it. Thou didft mention feveral Reafons to combat thofe Opinions, to which I will pre- fently return an Anfwer, but I muft firft fet thee right in a Miftake thou art under as to the Euro- peans Faith. There are many of them who ad- here to a Syftem, which very much refembles that of the modern Chinefe Commentators. Spinofa a Learned Dutchman was the Inventor or rather the Reftorer of it, for 'tis faid that fome of the an- cient Philofophers held almoft the very fame No- tions : He fuppofes as well as the Chinefe, that there * This Letter is an Anfwer to that which Yn-Che- Chan wrote to Sioeu-Tcheou, to perfuade him to re- nounce the Opinions of the modern Interpreters of the Com- Let. XIV. Chinese Letters* 89 there is but one only Subftance which he calls God *, and of whom all other Beings are but Modifica- tions. " One Subftance, h\* he f, is neceffinly " infinite ; 'tis therefore impoifible that there mould u be feveral, becaule there cannot be two Infini- cC ties, and Wcaufe infinity abiblutely excludes the " Exiftence of any other Being which is not con- cc taincd in icfelf. Therefore every Thing that ex- cc -ifts mult be God |, and every Thing which ex- cC ills, exiils in him/' Commentary of Tchu-tje and Tching-tfe. I have been ^ obliged to report all the bad Arguments us'd by the Learned to eftablifh their monilrous Hypothecs, which has been already confuted at large in Tn-Che-Chans Letter, and will be entirely demolifhed in one that will foon follow this. I thought fit to place this Re- mark here to obviate the Cavils of fome Men, who glad of an Opportunity to run down an Author, would not have faiPd to fay that I lent Arms to Irreligion. I only report the Opinions and Arguments of the Chi- nefe here, in Order to expofe them, and to have a Handle for confuting them. None but Perfons, whofe Hearts are as black as their Underftandings are mud- dy, would impute a Thing to me as a Crime, which is not only lawful but even necefTary for an Hiflorian ; there is no blaming of me without blaming all the other Authors, both Catholic and Proteftant, who have treated of the Chinefe. * Quicquid eft, in Deo eft, iff nihil fine Deo ejfei neque concipi poteji. Prop. xv. B. D. Spinof. Opera polthuma, Ediice ordine Geometrico demonftrata CifY. P- \> \ Otnnis fuhjiantia eji necejjario infinitu. Propo- fit. viii. Idem ibid. p. 5. X Pr&ter Deum nulla dari neque concipi poteji fuh- jiantia, Propof. xiv. Idem ibid. p. 13. 90 Chinese Letters. Let. XIV. Men, Plants, the Stars, &c. in fhorc all Beings whatfcever, f Thinking or not Thinking, are but Modes of the only and univerfal Subftance, to which Spinoja was pleafed to give the Appella- tion of God : 'Tis only fubftituting the Term Lr in its Place, and all the European Spinciifts will think precifely like the Followers of the modern Chine fe Interpreters. What do thefe Dodtors fay ? That Heaven and Earth, that in fhort the whole Univerfe, is compos'd of one only Subftance. The Li is the fame with Refpect to all the different Beings, as the Ridge is with Regard to an Edifice : It unites and keeps all the Parts of the Univerfe together, and gives them their different Forms j fo that when thofe Beings change their Figure and Modifications, 'tis by its Afliftance that this hap- pens j every Thing proceeds from the general Sub- ftance, and every Thing returns to it ; every Thing is animated and vivified by the L/, a Virtue in- trinfically and infeparably united to this Subftance. The lame Arguments which the Spinofifts urge for maintaining the Neceflity of the fole Exiftence of this extended Subftance, ferve the Cbinefe to prove what they fay of the Li-, for if it be trus that a Subftance is a Being exiftent by itf elf, infinite, f Hie, antequam ulterius pergamus, revocandum no- his in memoriam eft id, quod fupra oftendimus : nempe quod quicquid ah injinito intelleclu per dpi pot eft , tanqua?n fuhftantia effentiam conftituens, id omne ad unicam tantum fuhftantiam pertinet, & confequenter quod fuhftantia cogitans, & fuhftantia extenfa una ea- demque fuhftantia eft, qua jam fuh hoc, jam fuh ilia attributo comprebenditur ; fie etiam modus extenftonis & idea illius modi, una eademque eft res, fed duohus modis expreffa. Bened. Spinof. Opera P oft huma, Et bices part 2. de Mente. p. 46. and Let. XIV. Chinese Letters. 91 and not to be produc'd by another, what the Eu- ropean Spinofifts call God, and the modern Chinefe Commentators Li, mull: neceiTarily be eternal and infinite, becaufe by thefe Names is underftood the productive Caufe, which maintains all the particu- lar Beings, which pufhes them from its Boibm, if I may be allow'd the ExprefTion, and which re- admits them into it afterward?, to reproduce them in another Manner and with new Modifications. Thou perceived, Dear Yn-Che-Chan, that the Syftem of the New Commentators does not appear fo abiiird to the Europeans as thou did'ft imagine. The MifTionaries impofed upon us when they told us that their Sentiments feem'd monftrous to all their Countrymen ; they were far from mentioning this Spinofa to us ; much lefs did they tell us of the many Adherents that he has in Trance, Germany^ England, Holland, and efpecially in Italy. 'Tis true, that the Hypothecs of this Dutch Philofopher differs from that of the Modern Commenrators, as far as he feems to have pretended that the Order we now fee in the Univerfe, was very near the fame in all Times, and that God, or the Extended and Infinite Subftance, had, from all Eternity, produc'd an infinite Number of Modifications, and receiv'd them into his Bofom, in order to reproduce them a- new. Thefe Confequences flow naturally from Spinofas Principles ; for he lays it down, that the Extended Immenfe Subftance was in all Times the fame as 'tis now, and endowed with the fame Vir- tues, and the fame Qualities. Therefore thole Vir- tues and Qualities, which never were in a State of Inaction, muft needs produce the fame Effects j and the mutual SuccefTion of the different Modifi- cations has therefore always taken place. The modern Commentators don't admit of the eternal Regulation of the Univerfe ; but fay, That 92 Chinese Letters. Let. XIV, it was laid open by little and little, and infenfibly. cc Heaven and Earth *,. fays the learned Tchin in c< bh Dialogue of the Origin and State of the World^ c - were not yet in Being, when in the Middle of cc an immenfc Vacuum, there was but one Sub- Cc ftance, and that extremely confufed. ThisSub- " fiance, in this State of the Chaos, was unlimited tc and boundlefs • whatever was public and fpirituous Cc in this indefinite Mafs, was as it were the Form. " The Li-Ki and the Soul of Tac-ki^ in the very u firii iupreme State of the Univerfe, was truly M& Thou thinkeft thou haft urged flrong Arguments to prove thy Sentiments, by reprefent- ing all the Misfortunes with which Mankind is op- prefs'd. 1 agree with thee, as to thofe real Evils • nay more, 1 own 'tis impofiible, that a Being, Sovereignly Powerful, Good, and Intelligent, can be the Caufe of them ; but neverthelefs, I ft ill fee the abfolute NecefTity of the Exiftencc of this Intel- ligent Being ; conlequendy whatever Objections dart in my View? I from thence conclude, that it exifts, and that if I am at a lofs to folve any Objections, I afcribe it to my Want of Under- * This is the Anfwer which I promifed to the laft but one. F \ (landing, 104 Chinese Letters. Let. XVI, landing, and not to the Divinity. As foon as I have prov'd that there muft have been a Firft In- rent Being, the Objections which are only ac- cefibry, ou^ht not to prevail againft the clcareft ^Proofs, and fuch as are founded on the moil: iimple and moft natural Principles. My Reafon fhews me the abfolure Neceffity for a Firft Intelligent Being- either I muft fhut my Eyes againft the Light of Nature, or I muft fubferibe to what that Reafon tells me: 'Tis true, that it meets after- wards with fome things which it cannot penetrate ; but tho' I ought to pity myfelf for the Poverty of my Underftanding, I ought not to deny what it demonftrates to me with Evidence: For this •would be adting as weakly as a Man who, having Sight, and not able to difcern Objects that are £ve hundred Paces from him, ftiould therefore «ieny that fuch as he fees diftinctiy at but four "Paces have any real Exiftence I may therefore affirm, Dear Sioeu-Tcheou, that tho' I meet with Difficulties in the Origin of E- vil, the Exiftence of a Being Infinite in Power, in Goodnefs and Underftanding is not the lefs ne- ceffary , for without repeating the Proofs here, which I brought to thee in my former Letter, of the Neceffity of this Firft Being, either for having given Order, or for preferving it, I will fhew thee, even by conforming to the Arguments upon which thou foundeft the Preference thou giveft to the Sentiment of the Spinoffs > beyond that of the mo- dern Doctors, (tho' in my Opinion they are bo:h equally bad) I will convince thee, 1 fay, that there muft be an Eternal and Intelligent Be- ing. Thou condemned thy Brethren, becaufe they think that a Principle, which is material and in- active, is capable of putting itielf in Motion. How, fay'ft Let XVI. Chinese Letters. 105 fay'fl thou, could Motion happen in Matter ? For Motion fuppofes what is moveable, and what is moveable a Prlmum Mobile : Therefore fomething muft have given Motion to the Matter which wa> in Motion before it, and which was more power- ful ; confequently there was at all times a Being Di- ftincx from it, without which it would have always been at Reft. When thou fay'ft, that what we fee was at all times the-fame, I demand what other Proof thou can' ft give of it but a magifterial AfTertion ; a very improper Way to convince People with whom no- thing will go down but good Arguments. If the Earth had been always fuch as it is, fhould we fee it every Day decaying, changing its Form, and ma- nifeftly approaching to its DilTolution ? I am not for giving into wild Pyrrhoyafm^ nor for refuting all Manner of Belief to the ancient Hiftory. Do not we know, that it formerly produc'd, with very little Pains, what it now does not bring forth with- out much Toil ? Did not Men live much longer heretofore, than now ; and did they not partake of the juvenile Vigour of the World ? But 'tis not only in the Earth that we fee fuch Alterations as ought to induce us to think the World is decay- ing; for feverai have already happen'd in the Hea- vens. The Ancients difcover'd Stars there, which we don't fee. Who can doubt, but thofe Stars are for ever extinct ? If they had difappear'd only to make a certain Tour, they would have fliewn themfelves again after fuch a Number of Ages, and in fo long a time their Revolution would no doubt have been fininYd. 'Tis therefore abfurd, Dear Sioeu-Tcheou, to af- firm, that what we fee now was fuch from all Time. In an Order which were to be Eternal, there could happen no Change of any Nature whatfoever, be- F 5 caufe 106 Chinese Letters. Let. XVI. caufe 'tis the Eflence of a Thing which had no Beginning to have no End, and becaufe a Being which has exifted in all Time paft, muft exift e- qually in all Time to come. I go farther, Dear Sieou Tcheou, and affirm, that according to the Syftem which admits of the Eter- nity of Regulation and Order in the Univerfe, every Thing which is now, muft neceflarily have been from all Time, and Men mull have been all Eternal as the Stars. For who was the firft Man that died ? To this it will be anfwer'd, They have died from all Time; but I maintain, that if the World was from all Time, nothing of what has exifted from all Time could perifh ,* in formic h that as the fame Sun was from all Eternity, fo the other Things, co-eternal with that Star, raufl not have receiv'd any Alteration. The modern Doctors thy Mafters, whom thou condemneft, were well aware of all thefe Objec- tions, and therefore they did not prefume to main- tain the Eternity of the Order and Regulation of the Univerfe. They pretend, that Matter was quite inactive during the Time preceding the Difplay of the World, and are guilty of that very Error which thou fo well confute!!. The ancient Epicurean?, of whom thou maker! Mention to me 3 have had the fame Fate ,* for in endeavouring to avoid one Rock, they have fplit againft another: But they have chofe rather to expofe themfelves to all the Abfurdides which attend the Formation of the Univerfe, by a blind Principle, than to efb.blifh the Eternity of the World, of which they forefaw all the Difficulties. The Parts of the World*, that are, * Haud igitur lethi fr&clufa eft janua ccelo, Nee foti, terraque, nee altis aquoris units : Sed patet, immani, et vafto refpeftat hiatu y $uar$ Let. XVI. Chinese Letters. 107 liable to Corruption, convinced them, that the Uni- verfe could not be Eternal, becaufe 'tis natural for the Whole to follow the Nature of its Parts. They moreover psrceiv'd, that Time * deftroy'd, altered, and £>uare etiam nativa necejfum eft conjiteare Heec eadem : neque enim tnortali corpore quce funt, Ex infinite jam tempore adhuc potuijfent Immenji njalidas a*vi contemn ere vires. Lucret. de Rerum Natura, Lib. V. v. 374, &t* Tranjlated by Mr. Creech. Therefore thefe Heavens and Earth can wafte and dye And therefore once began ; for what can fail And wafte ; o'er what the Strokes of Fate prevail, Mull be unable to endure the Rage Of Infinite part Time, and Pow'r of Age. * Denique non lapides quoque Vinci cernis ah a-vo ? Non alt as titrres rue re, et putrefcere fax a? Non delubra Deum fimulachraque feffa fatifci ? Nee fanclum Numen fati prot oiler e fines Pojffe? Neque adverfus naturte f&dera niti? Denique non monumenta .age Of Pow'riul Time ; even Temples wafte by Age. Nor can the Gods themfelves prolong their Date, Change Nature's Laws, or get Reprieve fiom Fate. B|'n Tomb? grow old, and walle, by Years o'erthrown) Men's Graves before, but now become their own, F 6 How 108 Chinese Letters. Let. XVI. and over-turrfd the mod fiibftarrial Edifices; that Srones rot:ei away, and moulder'd to Duftj that the Air wafted the hardeft Rocks ; that Mountains cleav'd, and fell down with a Crafh into the Plains ; that Fires, Conflagrations, and Storms devoured all Bodies one after another ; how then fhould they think that the World might have fubfifted from Eternity, after giving fuch plainProofs of its futureDeftruction ? Return therefore, Dear Sioeu-Tcheou^ from thy .Miftake; and fince thou thyfelf agreeft, lhat 'tis impoflible that Matter could of itfelf have given Motion to itfelf, and have quitted the inactive State it was in if fome other Principle, more powerful than it, had not put it in Motion, don't offer to maintain the Eternity of Order and Regula- tion in the World, contrary to all evident Proofs. Own honeftly, that it has received it from an In- telligent Being ; as foon as thou haft agreed to this Truth, thou wilt find it impoflible that Unthink- ing Matter can produce a Thinking Being,, as Man is, and that confequently there mult necelfarily be a Firft Intelligent Being, independent of Matter, from whom Men have" received their Intelligent Faculty ; for to affirm, as the Dutch Philofopber, and the Difciples of whom thou makeft mention to me, do, that Matter is the Firft Eternal and Think- ing Being, of whom the others are only Modifica- tions, is to advance the greateft of all Abfurdities. For, if that were the Cafe, every Atom, every Grain of Sand, muft neceflfarily be a Thinking Being, or, if thou wilt, a Thinking Modification j How oft the hardeft Rock diffolves; nor bears The Strength but of a few, tho' Pow'rful Years. Now if that Rock, for endlefs Ages paft, Stood ftill fecure ; if it was free from Wafte ; Why fhou'd it fall ; why now diflblve at Jaft ? for 1 Let. XVI. Chinese Letters. 109 for 'tis as impoflible, that a Thinking Subftance fhould be compofed of Unthinking Parts-, as it is for an Extended Subftance to be compofed of Parts not extended: Therefore if the Univerfe be a Thinking Subftance, there muft neceflarily be Thought in its minuteft Parts, and by Confcquence in all its pretended Modifications, of what Size and Shape foever they aie. 'Tis impertinent to fay, that Thought has no Action or Power, but in certain Modifications. A Grain of Sand being a Part of the Thinking Subftance, as well as a Man, thefe two different Modifications muft ne- teflarily be alike vefted, both with Thought and a Moving Power, becaufe 'tis impoflible, that a Thinking Subftance can be compofed of any Part which does not think, and becaufe it wou'd be as contrary to its EfTence, as it would be to the Nature of an Extended Subftance, that there mould be any of thofe Parts without Extenfion : Thefe are two Things that are equally repugnant, and di- rectly oppoiite to the cleared Notions. Confider then, Dear Sieou-Tcheou^ what Abfur- dities flow from the Syftem of the Sp'mojifts^ re- flect, that, in purfuance of their Hypothecs, all the Grains of Sand irr the Sea muft be little Deities, Thinking and Intelligent, which are lictle Portions of the Great God. What Notions, what pitiful Speculations are thefe ! The Stupidity of ihe Spino* fifts, who think that the Univerfe is God himfelf, feems to me to be as great as that of the Cb'mefi Doctors, who believe that a blind Power governs the World, and tho' without knowing it, does what requires the moft ^perfect Underftanding. I don't know, Dear Sieou Tcheou, which of the two Men is the blindeft, either he who thinks that Order and Regularity were produe'd, and are continued by Confufioiij or he who makes Gods of all the Atoms, and no Chinese Letters. Let.XVI. and admits a Syftem whereby he is obliged to make a'l the Sand; of the Sea to think. Thefe, Dear Sioeu-Tcbeou, are the Arguments that clearly demonftrate to me the Exigence of a Firft Intelligent Principle more powerful than Mat- ter., which gave to the Univerfe its Form, which continues it by its Power, and which regulates all Events by its Intelligence, "Tis true, that in thefe Events I perceive ibrrre which don't appear to me to be regular, but contrary to the Ideas which I form to myfelf of Order ; but I ought to fuppofe, that if my Knowledge was not fo limited, I mould difcover that what I look upon as an Evil is a real Good • becaufe 'tis evident, that a Sovereignly Wife Intelligence could not be the Origin of E- vil. Let us be perfuaded, that every thing which is, is Good, and that what in one particular Man appears to be Evil, is in the general a real Good. Thofe Misfortunes, thofe Deaths, thofe Pains form an Accord and a Harmony, of which our poor Genius's cannot know the perfect Beauty. What appears to us to be Diforder, is magnificent Or- der ; and what we call a particular Evil, is a uni- verfal Good. Let us not doubt of it, Dear Sioeu- Tcheoui becaufe we are fure of the Exigence of an Intelligent Being Sovereignly Wife} and that every thing which happens, only happens by his Command, and by his Will and Pleafure. Farewel j and return, if poffible, from thy Error. But I will teaze thee no longer with my Advice ; this is the laft Time I lhall talk to thee upon this Subject. LETTER Let. XVII. Chinese Letters, hi LETTER XVIi; From Sioeu-Tcheou at Paris to Yn Che-Chan at Pekin. 8gjg$E AR Tn-Cke-Chan, philofophical Sy- ftems fucceed one another here, as fail as the different Modes of Wo- men's Head - dretfes, and as eafily grown out of Fafhion ; Nay, the Splendour of a Gawz-Cornet does not pafs away fo foon as the Reputation of a philofophical Hy- pothecs. A few Years ago, the French were blindly and extravagantly fond of the Opinions of Ariftotle^but abandoned them all on a fudden for thofe of one of their Countrymen calPd Defcartes, feveral of whofe Works have been lent thee by the MifTiona- ries. This De/cartes changed all Animals inro Ma- chines; according to him. an Elephant was no more than Clock-work, compounded of Flefh and Bone, as that which fhews the Hour of the Day, is made of Copper and Iron. All Frenchmen adopted fo fenfelefs an Opinion, becaufe it was new, or at lead had the Air of Novelty. There was nothing fo comical, as to fee a Man whip and fpur his Horfe like a Madman, 'till he rofe up an End, or kick'd up his Heels and gallop'd, and to hear him proteft: feri- ii2 Chinese Letters. Let. XVII. ferioufly that the Creature felt his Stripes no more than a StOne. Defcartes's Difciples even went farther than their Matter j they invented new Modes of Philofophy; for is it poffible to give any other Name to ridi- culous Opinions, which could never be once main- tain'd were it not for the fake of their Novelty ? Defcartes did not allow Brutes to have a Soul * ; and Mallebranche would not allow Human Beings to have Bodies, pretending it was impoflible to prove they had one. When the Trench thought themfelves all meerly Intelligent Beings, and tho' they had eat and drank plentifully, pretended to be ignorant whether they had Bodies, one Locke, an Englijhman, ftarted up, who turned the Mode of Antomalous, or Self- moving Creatures and Immaterial Men, out of Doors. Nay, he did more than this; for contrary to Mallebranche, whofe Notion was, that Men were intirely Spiritual, he pretended they were wholly Material, and immediately a Number of Parijians became Corporal in a two-fold SenCc. But they were not of this Opinion long ; for a German, nam'd Leibnitz^ metamorphos'd them in- to Ik tie Animalcules, that never die, but grow big- ger by means of a foreign Matter, which when it is diflblv'd, confounded, and divided, neverthelefs does not occafion the DeflrucUcn of the little Animalcule, which is Immortal and Unchangeable. Thou would'ft not believe, Dear Yn-Che-Chax, how many "Frenchmen there are at this Day, who think them- felves a hundred times more delicate and tender, than the minuteft Hand-worm, and will tell you with a very confident Air, We jhall never dye, for * Some of the eminent Philofophers deny'd alfo that Beafts had a Soul. the Let.XVII. Chinese Letters. 113 the Animal having been always alive andorga?iis'd y always continues fitch. In order to kill all thefe immor- tal Frenchmen , there is nothing wanting, Dear Yn-Che- Chan y but a new-fafhon'd Syftem ; the Duration of their little Individual depends on the Capriciouf- nefs of the firft Metaphyfician that fhall pubhfh his Opinions, and then the Eternal Animalcule will be annihilated, or perhaps metamorphos'd into a Spiri- tual Subftance. The Courfe of Hypothefes in Natural Philofo- phy, is neither flower nor more uniform than that of Metaphyseal Syftems. Within thefe twenty Years, the Order and Rule of the Univerfe have changed two or three times. Defcartes made an infinite Number of Worlds fwim in a fubtle Mat- ter; and all thofe Worlds plentifully furnim'd, as ours iSy with Sun, Moon, and Stars, were invi- ron'd each with a Vortex of Matter extremely thin and light, which ran all as fail: as they could into an immenfe and infinite Fluid. But at prefent all this is chang'd : An Englifoman has by his Omnipotence deftroy'd all thofe Vor- texes, he has annihilated the Fluid which kept them up, and has eftablifh'd an immenfe Vacuum, in which he makes the Stars roll at their Eafe, with- out any thing to incommode their Courfe. And, as for the Planets and Comets, the former being placed in different Circles, round one and the fame Centre, and the latter in Circles, that are unequal, excentric, and differently directed, perform their Revolutions quietly. To this new Creator, as it were, of the Univerfe, fome natural Philofophers objected, that, without a particular Cauie, it was impollible that a Body could always preferve its circular Motion, becaule every Body, as foon as it's free, or not rellrain'd by any external Matter, runs in a flrait Line, which removes. ii4 Chinese Letters. Let. XVII. removes it from the Centre of its Motion ; a Law one of the molt certain in Nature, and the molt obferv'd by the Natural Philofophcrs. It feems therefore as if the Planets had for a long time ceas'd their circular Motion, and by deferr- ing a ftrait Line, have gone to pay a Vifit to the fix'd Stars. But this Objection did not puzzle the Engliflj- wan y for he immediately gave to Matter a new Quality, call'd Attraction, by which the Stars have a continual Tendency towards the Centre of their Motion. He ordefd all Bodies to attract each o- ther mutually, according to their Size, or to ufe his own Terms, according to the biverjiox of their Square of Distance. From that time all Bodies gra- vitated to one another, and mutually attracted each other by the inviolable and unalterable Laws of Attraction ; they drew the common Centre about which they turn'd, and were in their Turn attracted by that very Centre. The fame Rules were ef- tablifhed, when all the Bodies which turn round a Centre, come to turn with that particular Centre round a Centre, equally common to other Bodies. In this Cafe, the common Centre equally attracts all particular Bodies and Centres, and is alfo by them attracted. Thus is the Harmony of the Univcrfe explain'd by this univerfai Law. The Planets and all the Cceleftial Bodies gravi- tate upon one another, by mutually attracting each other, according to the Inverfion of the Square of their Diftance. Every one of Saturris five Satel- lites gravitates to the other four, and the other four upon it ; all the five gravitate to Saturn, which is their particular Centre. Saturn too gravitates to them ; and all the Stars gravitate to the Sun their general Centre, as do the other Planets. The Sun gravitates in its Turn to ail the Bodies that gravitate to Let. XVII. Chinese Letters. 115 to it; and 'tis this fame Gravitation, or mutual At- traction, which is the only Caufe of the Regularity of the c celeft ial Motions, and all thofe Miracles which, till now, were always reckon : d impene- trable Myfteries. Notwithstanding this Attraction fo neccflary to the Ewglijbmaii's Syitem, and which he had created fo a-propos^ his Adverfaries pretended, that even fuppofing there were that Power of mutual At- traftion in Bodies, it would be impoflible it fhould be the Caufe of the Regularity of the cceleftial Motions, becaufe Gravity giving the Stars a Ten- dency which directs them "inceilantly towards the Centre of their Revolution, they mult have been abforb'd therein long a?o, and conium'd by the bun. This Reflection feem'd a little perplexing to the Englijhman ; but he again made ufe of his Creating Power. He gave a fecond Direction to the Stars > the one perpendicular, caufed by the Attraction which carried them to the Centre of their Revo- lution; and the other horizontal, which removed them from it. Confequently the Stars being fore'd to obey thofe different Directions, and yet not able to follow either intirely, were oblig'd to fplic the Difference, and chofe to defcribe a Circle. If the E7tgliJJj???an had been contradicted again, he would have given a third Direction to the ccclcf- tial Globes, and a fourth too, if his Syftem had readied it. Nothing puzzles the Em- ope an Philofophcrs.— Defcartes created Vortexes of all Sizes and Fafhions. The EnglijhmaU) I have been telling thee of, has occult Qualities always in Rcadinefs. If Attraction dont aniwer his Purpofe, to this firft fecret Virtue he adds a fecond, which removes Bodies to a greater Diihnce, n6 Chinese Letters. Let. XVII. Diftance, and this he calls a Repelli?ig Force *. Con- fequently wich thefe two Qualities, there is nothing but what he explains, even ro theobfcure Myfteries ofChymiftry. For Example, Aquafortis dilTolves Silver, but has no Effect upon Gold • becaufe an attractive Virtue, that is to fay, Attraction draws all the Power of the Aquafortis into the Inter- ftices and Pores of Silver ; whereas another fecret Virtue, the Repelling Force, renders the Action of the fame Aquafortis upon Gold, of no Effect. Thefe occult and renew'd Qualities of the Gre- cians^ were not relifh'd univerfally, but the No- velty has made the Europeans every whit as fond of them, as it has of all the Syftems. The Friends of the Englifh Philofopher think fuch as contra- dict their Matter very filly ; for there is nothing, fay they, fo certain, clear and evident, as thofe Opinions. To prove them, they immediately pre- fent you with a Dozen Quires of Paper full of Cyphers. cc Here, fay they, is enough to con- " vince Unbelievers, and open the Eyes of the cc Ignorant. Let them diligently coniider thefe " Algebraic Calculations., and nicely adjuft the Ob- " fervations made upon Attraction, it will appear^ anc * °f their Precau- .j^^Pl: tions, for keeping their Wives honeft. ^$ I will now acquaint thee what fort of Life they make them lead in their Seraglio's, and how many different Kinds there are of 'em. The Cuitoms of the Per pans in their Marriages differ in many Things from thofe of the Chine fe. At Pekin y according to the Laws, they can have but one lawful Wife. 'Tis true, they are permit- ted to have ievcral Concubines \ but they are un- der an intire Dependance, and even the Children that are born of thofe Concubines are deem'd to belong to her that is the legal Wife. Thefe Laws feem to me, Dear Yn-Che-Chan, to be very wife, and much more reafonable than thofe of the Eu- ropeanSj who being allowed no more than one Wife, are very often punifhed for their Wives Defe&s and Crimes ; if they are barren, they are for ever depriv'd of the dear Name of Father; and if they have any material Blemifh, all their Children are th:\vorfe for it. But i2o Chinese Letters. Let. XVIII. But in China, all thefe Tnconveniencies are pre- vented, by permitting the Ufe of Concubines be- fides the lawful Wife. Their Condition has no- thing fcandalous in it, as it is in Europe ; for they are look'd upon an fecond-hand Wives, that make Amends for the Deficiency of the firft. In this the Perjians have imitated the wife Laws of the Cbinefe, but they have not obferved the chief of all; for, befides Concubines, they allow the marry- ing of four lawful Wives, who have the fame Power, and as extenfive Prerogatives. Such a Cuftom cannot be but productive of a Multitude of Fami- ly-brawls, it being impoffible but every oue of thofe Wives will try to domineer over the others. In my Opinion, it mould be with a private Man's Seraglio, juft as it is in a Monarchical State ; that is y there ought to be but one Head, to whom all the reft fhould be obedient ; for without this wife Rule, Confufion and Diforder will banifh Peace and Union. What a fad Life mud a Man have, who is obliged to lead it with four Wives whofe mutual Jealoufy is the continual Caufe of Quarrel ? The Europea?:s fay, they have enough to do to bear with the Humours of only one lawful Wife ; but what would they fay if they had four? The Perjiavs are themfelves very fenfible of the Inconveniencies attending the Liberty of marrying four Wives, and therefore feldom or never ufe it. And for another Reafon, befides the Love of Peace and Tranquillity, they feldom have more than one 'lawful Wife; and that is, the extravagant Expences of Matrimony, which are often the Ruin of thofe of the bed Fortunes ; and therefore we fee many of their private Men, and even fubftantial Mer- chants, who abfolutely have to do with no Women but Concubines or Slaves. Since all the Children they Let. XVIH. Chinese Letters 121 get are lawful as well as in China, 'tis of no great Importance to a Ferfia?i to have a Son by his own Wife. They have another Cuftom at Ifpaban, which is ieldom or ever known at Pekin. Thou know- ell few of our Countrymen that take Wovien by the Hire. This is a Word that we feem to have no Notion of j tho', in the main, the Term is ap- plicable to Concubines, that are taken ro have Children by them, and afterwards turn'd off. But after all, this is not ftipulated by any Contract ^ whereas in Ferfia, they hire a Woman, juft like a Houfe, for a whole Year, for fix Months, for a Day, or if they pleafe, but for an Hour. The Hire of thefe Women is not very chargeable, fince a Man may have one that is very pretty, and younp" too, for 450 Livres a Year. 'Tis true, that fhc mull be fed, and cloathed into the Bargain ; but that's no great Matter, and amounts to little more than the keeping of a good Horfe. The Contract with thefe Women mult be made before a Judge; and if at the Expiration of the Term, the two Parties are both pleafed, they may make a frcfli Bargain ; but if their Tempers can't agree, they part j and the Woman is not allowed to let herfelf out again till forty Days after their Separation, which is a Space of Time prefcrib'd to give Ro-r fpite to a Soil which is fuppofed to have been worn out, that it may be the better able, af- ter fuch Refreshment, to bear new Fruit. Per- haps too, this Cuftom owes its Birth to the Jealoufy of the Persians, who never care that a Woman who has been in their Arms, mould e/er fall into the Embraces of another Man. What would induce me to think that thofe forty Days are as much devoted to Jealoufy as to Pnrificatwi, is, that if a Man of Quality bargains for a Woman, G be. 122 Chinese Letters. Let. XVII L he hires her for fourfcore Years. The Perfians own, they rake To long a Leafe, becaufe no o- ther Man may enjoy a Woman that has ferv'd them. Perhaps, Dear Yn-Che-Chan, thou wilt ask, How it comes to pafs that a Man who takes a Wife for io long a Time, which is commonly lon- ger than the Term of Human Life, does not marry her for his whole Life ? I muft tell thee, that there are two Reafons for this Proceeding which at firft View appears fo whimfical: The firft is, that if they are married to a Woman of Quality, her Parents would thhlk it as an Affront that fhe fhould be aflbciated to a Perfon of mean Birth ; the fecond is, the vaft Expences of compleat Mar- riages, that I have already mentioned, which are even much more confiderable among the Nobility than private Perfons. Methinks, Dear Yn-Che-Chan y as the Perfians have a Prerogative to keep Concubines and Slaves, they fhould have no Occafion for introducing a third Cuftom between the Ufe of thofe Women, and that of lawful Wives ; a Practice which view it in what Light you pleafe, is of no Ufe. Be a Man rich, he may have two hundred Concubines ; to what Purpofe then fhould he marry one or two Women for five or fix Months ? You are to ob- ferve, Dear Yn-Che-Chan^ that he never fet Eyes on them, and that therefore he cannot be deter- mined to the Choice by Love. We take Concu- bines at Vekin to fiipply the Deficiency of our law- ful Wives j but we ftop there, and don't offer to invent a ufelefs Kind of Marriage. I think there is fomething whimfical in this Per- fia?i Cuftom ; and that 'tis the more fo, becaufe that Complaifance is not to be expected in thofe Ladies they hire, as in Wives, that are fo for Life, or even in Concubines. A Woman, who is to pafs Let. XVIII. Chinese Letters, 123 her whole Life with a Man, endeavours to fuit herfelf to his Temper, and {hives to g?in his Af- fections, as knowing that her Happinefs depends on the Complaifance and Love (lie finds in a Huf- band, with whom fhe is to live and dye. But a Woman, who knows, that at the End of the Year, 'tis at her own Option whether me will have any more to do with her Husband, does what me pleafes. She cares very little after what Manner me behaves to the Perfon whom me is foon to aban- don ; fo that me has all the vain and fantaftical Airs of Wives that are for Life, without any of their Behaviour that is engaging and refpectful. I look upon fuch a Woman in a Family, to be like a Footman, who is fure his Mafter will difcharge him at his Journey's End, and therefore gives him- felf very little Concern about his Equipage, but rather thinks how to find out a new Mafter when he comes to Town. So am I certain, that a Pro- ftitute who lets herfelf out for Hire, thinks of no- thing for the laft three or four Months of her Time, but what Bargain to make with the next Man that is to be her Husband. The Concubines are as much obliged to endea- vour to gain the Friendfhip of their Keepers, as the lawful Wives that of their Husbands., the great- eft Honour they can attain to, being that of re- ceiving their Keeper in their Arms. As foon as they have this Happinefs, they quit their former iervile State of Slaves, become the Mothers of a lawful Heir of the Family, and are attended, lodg'd, and clad as well as the lawful Wives. Are not thefe Advantages fufficient to oblige the Women to be complaifant, and to ftrive to do all they can to obtain them ? The more I confider the Ufe of thofe merce- nary Profticutes, I think the worfe of it ; and G 2 that i24 Chinese Letters. Let. XVIII. that 'tis not only unneceffary, but blameable and even pernicious to the Quiet of the Men. The Chinefe Laws are in this Refpecl: infinitely wifer, by not admitting of thefe Bargains for a Time, which give a Woman for a certain Term all the Prerogatives of a Wife, without obliging her to have the Qualities neceflary for the Happinefs of the Husband. The Ferjians ought to be more fearful of the Temper and Difpofition of a Woman, who can be under no Tye of Reftraint, becaufe the Life which the Fair-Sex leads in the Seraglio, infpires a certain Indolence, or luke-warm Indifference, which by degrees ftifles all Sentiments of Virtue and Ge- nerality. The Women at Ifpahan are far from thinking like thofe of Pekin^ and not near fa-fuf- fceptible of the Love of Glory , they only think of what may pleafc their Senfes ; for they flretch themfelves all Day long upon their Sofa's, and to have their Legs and Backs chafed and fcratch'd by a young Slave, is one great Pleafure of the Per- fian Ladies. Then as for manual Operations, they very feldom do any Work, fo luxurious is the In- dolence in which the Men indulge them ; and if you do but ask the Men the Reafon of this ex- traordinary Conduct of theirs, they fay, That God made Women for the Pleafure of Men, and that 'tis reafonable they in their Turn fhould make them cafy : Confequently almoft all the embroider'd Works, the Linnen Cloth, Tapeftry, in fhort, every thing which our Wives do in China, is work a here by the Men. We look upon our Wives at Pek'm as faithful Companions, that help to bear the Weight of our domeftic Affairs, eafe us in the Incumbrances of a Family, and help us in the Education of our Children, and we are pleafed to find they think after Let. XVIII. Chinese Letters. 125' after the fame Manner that we do. But at Ifpahan, where they are only 'valued by the Men tor gra- tifying tHeir Lull: ; where their Genius, their Cun- ning, and their Knowlege are defpiied, they per- fectly anfwer the Notion that's form'd of them; and by being heartily defpifcd, they are accuftom'd to render thcmfclves truly worthy of the loweft Contempt. The indolent, idle Lives they lead, give them all the Leifure when they are by them- felves, to invent the moft criminal Stratagems for gratifying their Hatred, Jealoufy, Revenge, or Love. fThey have Recourfe to Poifon, to' get rid of their Rivals ; to Philtres, to procure the Love of their Husband;, or Keepers; and they make ufe of dangerous Remedies to render the other Women barren. The Jew Women who come to the Seraglio's to fell Handkerchiefs, Toys and Perfumes, vend poifonous Liquors under that Pre- tence, for which they have a good Price. Thofe Wretches connive at the Crimes of all rhe young Women with whom they can ingratiate them- felves. Judge now, Dear Yn-Che-Chan, whether a Man can be reckon'd happy, w^o partes his Life in a Company of Medea' V, whole Treafons 'tis hardly in his Power to prevent; for, in (bite of all Precautions, they are fo diffembling ana fo artful? having no other Bulinefs nor Care, but to in* trigue, that they are almoft fure of gaining their Ends. Three Fourths of the Perfians, efpecially they who have many Wives, mind'nothing in their Seraglio but what Punifhments to inflict on them for Crimes which they have committed, or fuch as they know they intended to commit. Some are flmt up in dark Prifons ; others whipp'd with Rods, and fometimes beat with Canes. The Ennuchs are the Executioners : Thefe barbarous Men, if they deferve that Name, who have neither the G 3 molt 12 6 Chinese Litters. Let. XIX. mod effential Parts, nor real Qualities of Men, are glad ro be revenged of the Sex for the Evil done ro them in their Childhood, that they might be made their Guardians with Safety. If, Dear In-Cke-Chan, there was an abfoluteNe- ceflicy to choofe either the Perjian or the European Cuftoms, I mould not fcruple to choofe the lat- ter ; at leaft the too great Liberty they give to their Wives is not a perpetual Source of Vexation to them ; whereas the Slavery in which the Perfians keep their Wives, daily gives them a thoufand Tor- ments. Between thefe two Excefles, our Country- men the Chine fe have chofe a juft Medium ; and whoever will, without Prejudice, examine our Cuftoms as to Marriage and Women, will be forced to confefs, let him be of what Nation he will, that they are the wifeft in the Univerfe. Fareivel. LETTER XIX. From Kieou-Che at Nagafaki to Sioev* Tcheou at Paris. EAR Sioeu-Tcheou, two Days ago I arrived at Nagafaki, the only Town of Japan that Foreigners are allow'd to come to. Even the Chinefe, tho' the old Friends and Allies of the Ja- ponefe, are not exempt from this Rulej and all Nations are alike (hut out of Japan. The Dutch and i Let. XIX. Chinese Letters. " 127 and Chinefe indeed, by fpecial Favour, have th e Liberty of coming to Nagafaki to trade ,* but whil e they are there, they are treated more like Prifoner s than Freemen intitled to the Laws of Nation s and of Hofpitaluy. Thou wilt perhaps be curious to know the true Caufe J why;the7i*;0 7f/£ refolved to excluder all Foreigners out or their Country. I can eafily fatisfy thee, having been fully acquainted with it fince my Arrival here; and I can tell thee before- hand, that of all the Reafons which the Mifliona- ries in China give for their Baniftiment, three- fourths are falfe. They are in the right to con- ceal the true Caufes, for fear left their Conduct mould be fufpected, and left they mould be drove out. of China, as well as Japan ; which indeed may be the Cafe one Day or other, for the pre- fent Emperor has begun to take away many of their Privileges ; and it looks as if he had Thoughts of banifhing them quite out of his Dominions. But to return to the Reafon for banifhing all the European, Indian, and Ajiatic Nations from Japan. The Japonefe had long complained of the Pride and Avarice of the Portuguefe, who had been fettled in the Kingdom for many Years, and treated with all the Civility poilible. But weary of that Conftraint, and that Life of Simplicity and Poverty, which rhey faid they came to recom- mend to the Japoiiefe, they pull'd off the Mask, and abandon'd themfelves wholly to their Temper. The Clergy being proud and haughty, as thou muft have perceived 'em to be fince thou haft been in France, thinking themfelves already ab- folute Mafters of the Country, fhook off all Re- fard for the greateft Noblemen. A Vortuguefe ontifF, whom the Europeans call a Bifbop , meeting one of the chief Mandarins of the King- G 4. dom 128 Chinese Letters. Let. XIX dom upon the Road, not only did nor go our o' his Chaife, as he ought ro have done by the ef- tab'i'V.ed Rules and Laws of the Country, but patted proudly by him, without paying him the lean: Compliment. The Mandarin was provok'd at fo grofs an Affront, and complained bitterly of it to the Emperor, who being already exafperared at the Portuguefe, and vex'd that their Miffionaries ihould preach up a new Religion incompatible with thole that were already eftablim'd, which pro- duc'd Enmities and Jealoufies, that fooner or later could not fail' of disturbing the Tranquillity of China, caufed an Edict to be publifhed, which forbad the Chriftian Doctrines to be taught here- after, and ordered the Portuguefe to recal their Miffionaries, and to fend no more. But this Edict was not ftrictly put in Execu- tion. The Portuguefe pour'd in freili Recruits of Priefts, while the old ones concealed themfelves with the Japonefe of their Religion; and in time every thing might have been in Stato quo, and the Portuguefe might have recover'd the Friend- fhip of the Japonefe ; but inftead of acting cun- ningly, and furling the Sails well during the Storm, they became as infolent and vain as ever. Cer- tain Priefts, that were fent by the Governor of Manila in Quality of Ambafladors to the Empe- ror of yapan, preached publickly at Macao, tho' he had detired them to do no fuch thing, and tbo' even the Jefuhs, as I was told by the Japa- nefe, from whom I have the Story, charged thofe Priefts not to difobey the Emperor's Orders. Here- in I acknowledge their Policy, and I am inclin'd to believe that they had no Share in this laft Folly of the Portuguefe. Be it as it will, the Priefts flath' difob^y'd ; fuch a Contempt of the Orders of the Sovereign, not only incenfed the Emperor, but Let.XIX. Chinese Letters.' 129 but made the whole Empire revolt. The Hatred conceived againft the Port ague fe prov'd fatal to all who profefs'd their Religion. • The thing which compleated the Averfion of the Japonefe to all Chriftians, was the Difcovery of a Conipiracy of the Portuguefe, and the Profelytes they had made in the Country-againft the Empe- ror's Life. In order to give a Sanction to their Crime, they pretended, that for the Advancement of their Religion, it was lawful for them to put a Monarch to Death, whom they call an Idol a- ter. Judge, Dear S'weu-Tcheou, what will be the Fate of the MilTionaries in China, if ever it mould come to be known there, that they are capable of maintaining fo abominable an Opinion. 1 doubt not, but they would do the fame thing with us, as they attempted in Japan, if they had' a fair Opportunity. I own to thee, that I always mif- trufted their Sham - Civility, and can't conceive how our Friend Yn-Chc-Chan, can be fo fond of them as he feems to be. If he loves the Midi- onaries for the Sake only of the Sciences, he might find the fame Accomplishments in many other Eu- ropean^ who are much more fmcere in their O- pinion • and rather than have Acquaintance with the Miflionaries, I mould choofe that of the Mer- chant of Nantes, to whom we are obliged for the reading of fome French Books that are worth more than all that were ever put into our Hands by the Miflionaries, which for the Generality feem fo infipid and naufeous. We mould have no true Knowledge of Europe, if we knew nothing more of it than what we have learnt from the Mifli- onaries or their Books. Thou muft need; know this thyfelf. As for my part, the Converfation I had with the Dutch, and what I had at Tck'm with, the ExgUJh, have really opened my Eyes. G 5 Ire- i-30 Chinese Letters. Let. XIX. I return, Dear Sieou Tcheou, to fpaak of the Confpiracy which caufed the total Deftruction of the Portuguefe , and was difcovered by the Dutch. The latter fettled in Japan, notwithftand- ing the Calumnies with which they were blacken'd by the Portuguefe, who gave them out to be Py- rates and Robbers^ Thefe falfe Accufations, and thefe new Attempts which were made by the Por- tuguefe every Day to deftroy their Commerce, put them upon contriving all Manner of Means to de- ftroy Enemies fo dangerous ; and Fortune furnifh'd them with an Opportunity, of which they made a lucky Ufe. Near the Cape of Good Hope they made themfelves Mafters of a Portuguefe Ship, homeward-bound to Lisbon. In this Ship, they found Letters which one Moro a Japoneje, a Jeal- ous Giriftian, and Chief of the Portuguefe that were fettled in Japan, wrote to the King of Por- tugal, to inform him of the State of the Confpi- racy again ll the Life of the Emperor, and to delire him to fend him the Ships that he had promifed him, that he might finifh what he had begun. The Names of the chief Confpirators were in this Let- ter, with a long Petition for obtaining the Rowan Pontiff's Blefling on the MafTacre of the Emperor and his Courtiers. The Dutch were too much irritated againft the Portuguefe not to make ufe of this Letter. More- over their Honour was concerned in faving the Life of a Prince, who had given them a thoufand Marks of Goodnefs and Friendftiip. They fent the Letter to the Prince Firando, who communi- cated it to the Court. Imagine, Dear S'toeu-Tcheou^ the Surprize arid Indignation of the Emperor -, all the Portuguefe at Nagafaki were apprehended, and Captain Moro was burnt alive. While the Crimi- nals v/ere under Profecution, a Japonefe Ship in* tercepted Let. XIX. Chinese Letters. 131 tercepted a fecond Letter from the faid Captain Moro, written to the Portuguefe Commandant at Macao, which confirmed every thing that had been difcover'd by the former. The Refolution which was then put in Execu- tion at Japan, would have been form'd in any o- ther Country of the World. All Foreigners were baniftied for ever out of the Kingdom, except the Dutch, to whom they had been obliged for their Intelligence, and except the Chbiefe, for the fake of the ancient Alliance with them, and the Arts which they had brought with them, as well as the Sciences which they had taught- the Japonefe. They were alio willing to hinder the Natives of the Country from going to foreign Nations, being apprehenfive that the lead Converfation with Peo- ple capable of committing the word of Crimes, and of defiring the Head of their Religion to blefs them, juft as they were about to affaflinate their Sovereign in the Midft of his Dominions, would corrupt their Morals, and extinguifh their virtuous Inclinations. Therefore they fhut up the Kingdom, as well to keep the Inhabitants in, as Foreigners out,* the Arrival of the one, and the Departure of the other, being prohibited on pain of Death. This Law is moft ftrictly obferved to this very Day. The Hatred of the Japonefe to the Portu- guese extended after they were all baniflied, to the Naiives of the Country who had embraced their Religion. They were cruelly perfecuted, made to fuffer the moft barbarous Punifhment ; and in a word, there were no Sorts of Cruelty but what were inflicted upon thofe unhappy Victims of the Pride, Avarice, and Treachery of the Portuguefe. Their own Countrymen, as criminal in their Turn as the Europeans whom they had banifh'd, wafh'd their Hands in their Blood with infariable Fury. G6 Suck 132 Chinese Letters. Let. XIX, Such a Cou-fe of Barbarity made the unfortunate Wretches at laft rife in Arms. Near 40000 per- ceiving that there was a Defign to put them to Dearh by Fire, by the Gallows, and by the moft horrid Tortures, and being unable, notwithstanding their Submiffion, to live at Quiet in. any Place of Retirement, were refolved to fell their Lives dearly to their Executioners.- And who, Dear Sioeu-Tcheotty could blame their Defign ? When all the Laws of Humanity are violated, Men are excufed from the common Rules, and from the Oaths they have fworm A Tyrant is no longer a King. If I defend my Life againft a Barbarian that would take it away, fo far am I from difobey^ ing the Laws of Subordination, that I do but fol- low thofe of Nature which have exifted from all Time; .whereas the others only commenced when Men began to be criminal, and when there was a Necefliry of punifhing them to fecure the Peace of the Society. The 40000 Chriftians retir'd-to an oldFortrefs, caird Arima, being refolved to defend themfelves to the laft Extremity. There the Sovereign be- fieged them with a Defign to extirpate them in- tirely, and partly by the Aftiftance of the Dutch he gain'd his Point, Hitherto thou haft feen thofe Europeans obferve an unblameable Conduct in all the different Events that happen'd- during thofe dangerous Storms; but in this laft Inftance, they render'd themfelves almoft as guilty in the Eyes of the World, as the Vortuguefe, whom, with fo much Re^fon, the)' had baniftied. One Kockebecker, a Dutch Commander, came to Anchor with a Man of War near the Town that was befieged, and out of a bafe Complaifance to the Emperor, caufed above 500 Cannot-Shot to be fir'd againft the Town. He alfo gave fix Pieces of Artillery, which were Let. XIX. Chinese Letters. 133 were employed on a Battery that had been erected afhore. In fine, the fatal Affiftance of the Dutch prov'd the Deftruction of 40000 Perfons 3 who believ'd in the fame God as themfelves, and who were only perfecu ted on Account of that Faith. Heaven , which is always juft, and avenges wicked Actions, did not fufFer the bale and mean Complaifance of the Dutch to be attended with the Fruit which they expected from it. The Jd- ponefe Minifters, in (lead of loving them the better for it, abatedtheir Efteem for them, andjthey afcrib'd to dangerous Politics and an infariable Thirft after Gold, what the Dutch would have to be conftrued as the Effect of their Submiffion to the Orders of the Prince, and of their Attachment: to his Perfon. It was even debated, whether the Dutch fliould not take their Turn to be bammed as well -as the P01- tuguefe. A fine LefTon this for fuch as, in Hopes of an uncertain Reward, abandon themfelves to the moft odious ExcefTes. They ought to con- fider, that tho' Men may love the Treafon for the fake of the Advantage they may reap frornir, they neverthelefs hate the Traitor. The Japonefe Mi- nifies were afraid, that the fame Interefl which made the Dutch take Arms againfi the poor People, to ho followed the fame Religion, andenteredHeaven at the fame Gate y might fome time or other make them Enemies to the fame Prince whom they had ferved. In fine, notwithstanding thefe Reflections, a Senfe of Gratitude prevailed over Fear : The Dutch were permitted to continue their Traffic j but they were confined to a little Ifland near Naga- ackr 7 which is the only Place where they are al- owed to ftay; fo that inftead of having more Freedom> it diminifhes every Day, their obedient Behaviour only ferving to increafe the Jealoufy and Diffidence of the Portuguefe. The Iiland where they £ 134 Chinese Letters. Let. XIX. they are, is fliut in all round by Deal-boards. This Prifon, for can fuch a Place be call'd by any other Name, is but 600 Foot long and 200 broad, and not a Soul can go inro it, or come out of it, with- out an Order from the Governour of Nagafaki. Nor are Boats from the Town fuffer'd to go to it ,* fo that if they were Prifoners, who had com- mitted the moft enormous Crimes, they could not be guarded more ftriclly. The Chine fe too, Dear Sioeu-Tcheou, are now as much under Conftraint as the Dutch. They have likewife loft all their ancient Privileges, for Keafons which thou malt have in my next. It would therefore be impoflible for me to gratify thy Curiofity, and to fatisfy my own, if the Me- morials with which I am charged for the Minifters of State, did not procure me the Advantage of being conducted to Jedo^ the Capital of the King- dom. But when I mall fet out for the Court I know not, confidenng the Multitude of Ceremo- nies that 1 muft go thro', before the Diffidence of the Jap one fe can be remov'd. FareiveL LETTER Let.XX. Chinese Letters. 135 LETTER XX. From Kieou-Che at Nagafaki to Sioeu- Tcheou at Paris. S I promifed thee in my laft, I mall now, Dear Sioeu-Tcbeou, acquaint thee with the Reafons that have obliged our old Friends and Allies the Ja- ponefe, to treat us as feverely as they have done the Dutch. After the Difcovery of the Confpiracy I men- tioned to thee, the Spaniards and the Portugutfe being intitely expell'd, and the Dutch confined to the little Ifland, where they ftill remain, we were left at free Liberty to trade, and ro import what Goods we pleafed, and to fell them to whom we would. 'Tis true, that Nagafaki was the only Place where we might fettle, and a pro- per Place enough was it for the folid and com- modious Eftablifhment of our Commerce; and very happy would it have been for us, if Things had always remain'd on the fame Footing; but it was decreed, that the Portuguefe mould do as much Hurt to the Chinefe^ as they had done to all the other Nations. They came to fettle among us, we received them, and they did not fail to fend im- mediately for feveral Recruits of Miflionaries. This Clafs of Men, who were born merhinks to caufe Dilturbances and Divifions in. the Indies^ were no fooner 13$ Chinese Letters. Let. XX. fooner returned to Japan, than they bribed feveral Chincfe Merchants, and feveral Captains of Vef- fels, to bring hither cerrain Books which treated of their Religion. By this Means they had like to have rekindled a Flame, which it had coft fo much Pains, as well as .fuch Torrents of Blood, to ex- tinguiQi. This coming to the Knowledge of the Japonefe Minifters, they refolved to put the Chi- nefe on the fame Footing as the Dutch, and they even thought us more dangerous than the Dutch, becaufe we favour'd the cruel Enemies whom they had helped them to deftroy. We were there- fore depriv'd of all our Privileges, and I may venture to allure thee, Dear Sieou-Tcheou, that we are now more cramp'd and conftrain'd than the Dutch-, becaufe they fancy they have more to fear from us than from them. " 5 Tis ftill believed, [aid a Japonefe to me, that u you bring fome Packets from the MifTionaries. cc The Tranquillity which Japan enjoys now, not " only makes it the Intereit, of the Prinfee, but " of all the Subjects, to prevent every thing that " may have a Tendency to difturb it. Now no- cc thing is more likely to do fo, than the Eftablifh- a ment of a Religion which permits the Dethron- cc ing, and even Murder, of a King that profeffes cC another. There is not a Japonefe but trembles than to take a Woman to himfelf alone, efpecially if he has one already. We have prevented the Inconvenience arifing from the Want of Subftance to maintain a fecond Wife, by eftabliming public Places to which a Man may go with all manner of Safety. There are fome here, but really they are cut-throat Houfes, and in nothing like thofe of Re kin ; for a Man rifques his Health here as much as he does his Purfe. The French have not had the Senfe to contrive thofe ufeful Eftablimments to Society, which fe- cure the Peace of Husbands, the Honour of Daugh- ters, the Tranquillity of Families ; which, in fhort, hinder the Commiffion of a Number of Crimes fo frequent in Countries where Adultery, Abortion, and the Debauching of Girls of good Parentage, are but too common. The 'Romans thought as wifely as the Eaftern Nations. They eftablifhed Places where the Flames of Concupifcence might be extinguifhed, and they retain'd the fameEfteem as ever for thofe who had Recourfe to them. One Day, when a Roman of Diftin&ion came out of one of thofe Places, Cato the Wife, the Hero of the Republic, perceiving him, faid to him, Well done *, Go on in Virtue ,' that's the only Place for a young Man, who finds his Luff inflamed^ to go and whom he compares to the Courtezans of France. I thought the Letter fo well worthy thy Perufal, that I defir'd him to permit me to fend thee a Copy of it, which take as follows. H + Let- 152 Chinese Letters. Let. XXII, Letter from a French Merchant to his Correfpondent. Sir, a SINCE you defire a particular Account from me of the Perfian Courtezans, I mall e Dancers in " Perfa are common Whores. The ActrefTes at Ci the Opera in France, are not a whit better ; u only there's this Difference betwixt them and " the Perfian Madams, viz. That with the one " the Occupation of the Courtezan is ennobled by " Dancing and Singing ; and with the others their " Profeffion and their Condition are on a Par. c; Tho' you are a Frenchman, I leave you to be tc the Judge between' our Countrymen and the " Per pans ; for I know you think too juftly to I am but a poor petty Governor that c: ca?it afford to give thirty Crowns for one Night's but this. Letter jee a pea?2S have has diverted thee. In my nexr, I (hall give thee a T^fteof the TerJtahuHmsi. Tfto' the Europe a-ns Let. XXIII. Chinese Letters. 159 have a thorough Contempt of the Chine fe, yet I think the latter far fuperior to the Per fans. Thou wilt foon be able to judge of their true Value. • Farcivel^ and when thou chfft write to SiOEU- TcHEOU, make my Compliments to him. LETTER XXIII. From Choang at Ifpahan to Yn.Che- Chan at Pekin. [OME amorouslntrigue or other is always the Subject of the Pieces that are per- formed on the V erf an Theatre j the Love of the Fair-Sex being a Pailion which captivates the Inhabitants of thefe Countries more than all theViews of Grandeur, Ambition, and Glory: In thefe Comedies, we meet no falutary Inftru&ions, no Precepts to aban- don Vice ; but Love is the only Paflion that reigns in them from firfr. to laft. Our Plays Teem to me, to be far fuperior to theirs, becaufe the Utile is always join'd with the Dutci y and Virtue always rewarded in them, and Vice puniuYd. To make the jufter Comparifon betwixt our Comedies and thofe of the Pcrfians-, 'tis neceflary that I mould give thee a clear Idea of the Manner of treating and executing the Love-Stories, which are always the Plan of them. The youngeft Ac- tress generally appear in the firft Scene. The De- i6o Chinese Letters. Let. XXIll. Defcription they give of Love is often more la- fcivicu* than rnodeftj they paint the Allurements, rhe Charms, the Pleasures, the* Sofrnefs, and the Tranfports of this Paffion. Sometimes top, they make mention of its Fury, Fears, and Jealoufies ; but 'tis according to the Piece they are to play • for thefe flrft Scenes are a Kind of Prologues detach'd from the Body of the Comedy, which have no manner of Intrigue, and are only form'd to difpofe the Minds of the Audience, and to in- fpire them v/ith a Tafte for the principal Subject. Sometimes in thefe Prologues, the Women repre- fent pretty Boys.' that are winning and inticing, but in a manner that is commonly mocking to Mo- defty. After thefe Scenes, comes on the Intrigue of the Play. The Company, which then is divided into two ChorufTes, celebrate with tender Airs and ex- travagant Dances, the Victories which a' Lover gains -over the Heart of his Miftrefs: Upon other Occafions, the ChorufTes lament theRepulfes which a fecond Lover meets with. In fhort, 'tis accord- ing to the Subjects of the principal Scenes, which are all rehearfed without Singing, that the ChorufTes regulate their Songs and Dances. Sometimes the Play concludes with Speeches, or Reprefentations, fo hafty and fcandalous, that the moft wanton Eyes, and the moft debauch'd Ears, can fcarce bear the Impudence of 'em. 'Tis true, that all Come- dies don't end in fo obfcene a Manner j but the number of thofe which do is much more confider- ble than of thofe that have a little Regard to De- cency. The Ferfians are not fcandaliz'd by thefe fhameful Reprefentations, and no Wonder, fmce Continence partes with them not only for a Defect but a Crime. What Modefty is to be expected from a People Let.- XXIII. Chinese Letters, 161 People, whofe Religion authorifes and even com- mands Luxury and Lechery ? Comedies are natural and genuine Pictures of the People among whom they are acted. I have heard the Eng/i/b fay, that their Theatrical Performances are full of great Sentiments, but that a lavage Cruelty has too great a Share in them. Thou knoweft, that the Trench Tragedies which thou haft read, paint the French to Perfection ; one there fees their tender, paflionate, and foft Difpofition, and their Self-conceit too,* there being few of their Heroes but what make their Boa ft when they come to fpeak of them. The Chinefe, who are prodigioufly fond of the Sciences and Philofophy, fill their Tragedies with Morality ; but to me they feem to ftick too much to one iingle Point, and that thinking they do enough if they infpire a Love of Virtue and a Ha- tred of Vice, they neglect; every thing that might tend to join Profit with Pleafure. In our Co- medies, Dear Yu-Che-Chan y we don't obferve any of thofe Rules which formerly made the Greeks fo perfect, and which for an Age paft, have made the French as perfect as the Greeks. I own to thee that I could heartily v/ifh, that tho' we don't care to fubject ourfelves to the Rules which the Europeans call the Three Unities, we mould at lcaft preferve a little more of the Probable in our Plays. We fometimes have a Child born in the Midft of a Comedy, and at the End of it he is above thirty Years old. For Example, in the Tra- gedy intituled, The Little Orphan of the Family of Tchao *, this Orphan, all in one Hour's time, comes into the World, is carried to a very remote * Pere du Bald? has given an intire Tranflation of it. Place, x6i Chinese Lettbrs. Let. XXJII. Place, and there educated, returns from thence to Tekin at twenty-five Years of Age, tells the Em- peror how unjuftly his Prime Minuter Tou-ngari- cou y put his Father to Death ; and the Emperor, convinced by the Reafons of the Orphan, reftores him to all the Rights of which his Father had been depriv'd of, and puts his Minifter to Death. So many Circumftances, which muft needs have happened at Times very diftant from one ano- ther being huddled together without Care, are Shocking to all the Rules of Probability, and by confequence deprive the Spectators of a Part or' the' Pleafure which they would have, if Inci- dents were brought to their View, which were better manag'd and conducted with more Art. The Poet mould have made fome of his Actors rehearfe the firft Misfortunes of his Orphan, and they mould not have done it till the Moment that he arriv'd at Pekin ; then the meer Difcovery of the Crime of Tou-ngan-cou would have made the principal-. Subject of the Piece. Our Poets deprive themfelves of a great Ad- vantage, by rejecting almoft all Narratives as lan- guifhing, and putting, the moft fimple and moft cruel Things equally into Dialogue and Action. In my Opinion, the Europeans are much wifer by put- ting into a Narrative thofe Facts and Circumftances, which, through their Simplicity, become tedious in the Dialogue, and by never expofing thofe Ob- jects to View, which are enough to mock it. In the very Play of the Orphan, &c. juft mentioned, the Princefs his Mother ftrangles herfelf on the Stage ; an Action fo horrible that the Spectators ought by no means to fee it. Not but that the Circumftance of this Princefs's Death is affecting, yet it would have been equally the fame, by treat- ing it in another Manner. She dyes, becaufe me Let. XXIII. Chinese Letter. 163 fees that the Phyfician, who promifes to .fave.hcr Son, is afraid that flic will one Day or other reveal the Secret, and by fuch Indifcretion ruin him. Be- ing alarm'd with the PhyficianV Doubt, and ap- frehending that, inftead of concealing her Son, c would deliver him to a Tyrant, fhc takes a ge- nerous Refolution that moment, and kills herfelf to bury a Secret with her, of which none but the Phyfician is to be the Depofitary. Her Manner of fpeaking in her laft Momenta is pathetic • it difcovers at the fame time the Tcncernefs of a Mother, the Magnanimity of a Heroine, and the natural Pangs which the Approach of Death caufes even in Hearts that are the moft intrepid. Go, faid fhe, Tching-yng, bant fly alt Fear — Liften to what I fay —~ Behold my Tears His Father dfd by a Dagger The Thing is determined — His Mother Villi follow him. Another Fault which I find in our Plays, Dear Tfi-Che-Chan, is, that an Actor no fooner comes upon the Stage, but he declares who, and. what he is ,• • and tho* it anfwers no manner of Purpofe, he fays, I am fuch a otic. This would be tolerable •for once } but there is no' Actor who does not be- gin his Part in the fame manner. What Probability is there, that Tchixg-yug, Phyfician to the Princefs, fliould .fay as he entered her Chamber, My Name is Tchinz-yng, I am by Profejfion a Vhyfician^ I ferved we Kings Sou-inJaiu, and he had a Kind- ne fs for me that ho kadjiot for. any other! To whom is; all,, this Language therefore directed? Is it to nimfelr* - 1 that's ridiculous. Is it to the Specta- tor? this denotes the Barrennefs of the Poet's Genius, who does not know how to make an Ac- tor known, without making him fpell his Name, and without telling the Reaibn of introducing him .into the Scene to no manner of Purpofe. The 164 Chinese Letters. Let. XX:III, Europeans are much better Managers than we are of this Sort of Decorum, and I can never enough commend the Precepts which have been given them upon this Subject,, by one of the greateft French Poets, and of the firfr. whofe Works were put into our Hands by the Miilionaries. Thele are his wife Rules*. fhie des les premiers Vers Vatfion prepared Sam peine du fit jet applanijfe P entree. je me ris d'un A&eur^ qui lent a s'expr inter De ce qu'il njent d'abord ne [ait pas m informer ; Lt qui, debropillant mal une p'enible intrigue^ D*un Avertijfement me fait une fatigue, y'aimerois prefque autant qu'il declinat Son Nofn y Et (lit \ )e fuis Orefte, o-u bien Agamemnon, Que dialler. par untas de confufes V2erueilles > Sans rien dire a Pefprit, etourdir les Oreilles. Thou perceiveft, Dear Xn-Che-Chan^ that this learned Author finds as much Fault with thofewho, like certain Europeans^ confound their Subject, as ! * *Tis thus rendered in the Englijh Tranflation of Boileau'' s Wo rks . The Secret is Attention firft to gain ; To move our Minds, and then to entertain : That from the very opening of the Scenes, The firft may (hew us what the Author means. I'm tir'd to fee an Actor on the Stage, Who knows not whether he's to laugh, or rage ; Who an Intrigue unravelling in vain, Inftead of pleafmg, keeps my Mind in Pain : I'd rather much the naufeous Dunce fhould fay Downright, my Name is Heftor in the Play ; Than with a Mafs of Miracles ill-join'd, . Confound my Ears, and not inftruct my Mind. wixh Let. XXIII. Chinese Letters* 165 with thofe who, like the Chinefe, for no manner of Reafon tell their Names, and fay, I am Tou- ngaii-ebU) or elfe I am Kong-lou. Since I am for criticifmg every thing that I think cenfurable in our Comedies, I would have Singing entirely banifh'd from them, and that it fhould never be allowed to the principal Ad~tors at leaft, to offer to fing in the moil pathetic Parts. This odd Jumble of Declamation and Singing; at one and the fame time, is offenlive to Probability. The "Europeans have many Pieces which they fing; but in them Declamation is intirely banim'd, as Singing is from thofe wherein they declaim. I don't pretend to fay, that Singing does not ftrongly cxprefs the great raflions of the Soul, but all I contend for is, that it fhould not be oddly con- founded with Declamation. This Dear Tn-Che-Chan^ is what I think of our theatrical Pieces, which appear to me to be much infetior to thofe of the Europeans. Yet they. a- bound with curious Fragments, and there is not in any one of the French Poets fo fine a Scene as that when the Phyfician is ready to deliver up his own Son to fave the Life of the Orphan, and even to fufrer Death himfelf, to prevent the Ma fiacre of a great Number of young Children. What a ge- nerous old Man (ays to this Phyfician is altogether as great ; and with this beautiful Scene permit me to conclude my Letter. TCHING^YNG. * Sir, fince you know fo well what has pafs'd, " I'll fay nothing of it; but I'll tell you what perhaps " you know nothing at all of; which is this ; That lC when the Princefs was confm'd to her own Pa- of the Family of Tfchao ; " and 1 66 Chisese Letters. Let. XXIII." cc and all my Fear is, left Tou-7igan-ccu mould Che-Cba?z, captivated my Eyes moft agreeably. In the Representations of thefe Tra- gedies which are formed to Mufic, the French have colle&ed every thing that is moft likely to gratify the Paffions. The Sight is charm'd by ftately Decorations, and by .bold Machines, which feem to have been formed by nothing -lefs than Witchcraft. The Hearing is tickled by har- monious Melody , and the Heart melted by finging the moil tender and the moA moving Verfes. To all the bewitching Charms of this Entertainment they add Dances alfo, which give new Life to what might have been too languid in the MuQc ; confequently the Spectators are at every Turn entertained by a Variety of Obje&s equally tempting, and which, though in a diffe- Manner, produce the fame Effcdt. I dare Let. XXIV. Chinese Letters. 169 I dare fay, Dear Yn-Che-Ck#n, that let a Man be ever fo much a Philofopher, 'tis impofiible for him to go to the Opera, and not feel fuch Mo- tions as the moft Scoic Virtue cannot ftifle. If Plato's Difciple Xenoerates, who formerly went ro Bed with a moft beautiful Harlot, whofe inticing Airs, and the Ufeihe. made of her Hands, could not di- fturb his Rcpoie, nor raife the lead Defirc in him • if this Xenocrates was to be at die Opera at Pa- w, and lee la Sale dance, or hear la Pelijjler ling, he would fay the very contrary to what the Harlot faid of him, and no doubt would anfwer fuch as fliould reproach him for fufTering himfelf to be feduced by thofe dangerous Actrefles, lam ?iot a Statue. Before I had been at an Opera, I thought, Dear Yn-Cke-Chan, that 'twas impoflible to be fo much charm'd with a Piece fung out intirely, as with one that is but rehearfed. What confirmed me in my Opinion wao, that I never lik'd the Practice of our Comedians, to fing and declaim in the fame Scene, which I thought an odd Con- traft : But when they fing all the time, 'tis quite otherwife ; for the Audience then, as it were, for- gets that they talk in another Strain, and it ap- pears to them to be the Tone of the common Language. One is habituated to Singing as to Poetry ; and 'tis not more furprizing to fee a Man dye away in Singing, than in Rhiming . The Heart is as much feduc'd by the Harmony of Mu- iic, as by that of Verfe ; fo that nothing befides the odd and ill-contriv'd Jumble of Singing and Declamation can hurt them, and hinder them from having that Effect which they never fail to pro- duce when they are not weakened. I mould be very much inclind to think. Dear 7V Che-Chan, that Singing is more proper than J Decla- 170 Chinese Letters. Let XXIV. Declamation, to exprefs the great Paffions, and to make them felt j Harmony having; a Power of it- felf to move and to captivate us. Skilful Muficians can infpirc all the Paffions j one while they ani- mate, by and by they footh 'em ; fometimes they extort Tears, and throw their Hearers intoafweet Melancholly, and a little after they roufe them to a certain Pitch of Fury. When the Poet joins with the Mufician, and Verfes unite their Charms with thofe of Mufic, what ought we not then to expect from both ? The Da ices which are artfully mix'd at the O- pera with the Songs, don't in the leaft diminifh the Attention of the Spectators to the principal Sub- ject, but on the contrary revive it in fome mea- sure, and give it new Force. As the Character of thefe Dances is always proportioned and adapted to the PafTion that is to be infpired, they difpofe the Heart to fuffer itfelf to be touch'd therewirh, and do themfelves in part captivate it. The foft and graceful Steps of a Saraband, danc'd by one charming Actrefs, denote the tender Airs that will be fungihe next Minute by another. It was the Saying of one of the ancient TLo7na?ts^ Dear Yn-Che-Cha??, that all the Arts were in a manner appendant to one another : This Senti- ment may be apply'd to the Pleafures which the Opera furnifhes. It makes them fuccecd one ano- ther, and fometimes joins them all together. In the Choru (Tes, which are commonly fung at the End of the Ads, we fee all the Pomp of it. It often happens, that there is a fine Dance carried on while a Piece of Mufic is fung, compofed in ten different Parts, to compleat the Conqueft of the Heart: And during this fo agreeable Enter- tainment, one is furpriz'd to fee a Palace, form'd and erected in an Inftant, as it were by Inchantment. Thou Let. XXIV. Chinese Letters. 171 Thou wile eafily imagine, ti Che-Chan, how great mu ft be the Expence of the Machines, by means of which fuch Prodigies are produced. As I was very much condemning the Magnificence of this Va- riety of Scenes and Decorations, a Frenchman of my Acquaintance ask'd me, if we had fuch Spectacles at Vekin as their Opera ? We have not fo much faid I, as any Room jet apart for our Plays i butixe aSi them in private Families that have a Mind to fee them. " What, reply* d the Frenchman, have iC you no public Theatre in China '< Pray, teli me cc then, how you do when you rehcarfe your Co- s down at " Table, fhed Wine upon the Ground, to thank * Heaven for the Benefits he has received from " ir, than I am to fee a Parifian fix his Eyes upon " the Ground, and to crofs his Breaft, Forehead, " and the Rim of his Belly ,* or to fee an Engli/hma-n, " bow his Head, and run his Nofe into his Hat to tc fay his Prayers. One of our bed Poets * has faid " very wifely. C'eft cet Etre ivfiniqu'on fert et qtion ignore, Sous des Nows differe?is le monde entier V adore. i. e. By different Names all Mankind .do adore That Infinite Being, they cannot explore. " I am mighty glad, faid I to my Friend, that * e you have fo favourable an Opinion of this Cuftom It of my Countrymen,- but perhaps you won't * Voltaire'* Henriade, Cant, vii< " like Let. XXV. Chinese Letters. r$i " like this fo well. When the Guefts are ready cc to fit down at Table, the Matter of the Hbufe " again pours Wine into a Cup, and goes to place cc it upon that Table which is for the prime Gueft, " who endeavours to hinder him from taking that cC Trouble, and drives himfelf to place another uippe etenim primum terrai corpora quaque, Proptcrea quod erant gra-via iff perplexa, coibant, In medioque ifnas capiebaut omnia fedes. Qua quant ma gis inter fe perplex a coibant Tarn magis expreffere ea, qua mare, Jydera, folem, Lunamque efficerent, iff tnagni mania mundi. Omnia enitn magis hac e Icvibus, atque rotundis Seminibus multoque minor ibus futit Element is, Quam tellus ; ideo per rara foramina terra Part ibus erumpens primus fefufiulit ather Signifer, iff multosfecum levis abfiulit igneis. Lucret. de rerum Nat. Lib. v. "thus 188 Chinese Letters. Let. XXVI. C£ Mafs was form'd, of which the Univcrfe is com- A different Face, a different Sight of Things. 3 f, e pound .Let. XXVI. Chinese Letters. 193 *' pound that reful s from the Union of a thing " which is fenfible, and from another that is in- " vifible and not to be Ceen. As long as this Union " fubfifts, the Perfon is fafceptible of Pain ;but the " Moment it ceafes, he becomes infenfible. If a " Man be paralytic on one Side, tho' you apply Fire f( to the Part of his Body that is affected, he will u feel no Pain. When that very Man dies, what " is vifible in him is feparated from what was invi- " fible : This laft Part of his Exiftencc evaporates " into Atoms that fly up and down, and change " into a cold Wind deftitute of all Animal Heat. U There remains therefore nothing of the deceafed, " upon which the pretended Minivers of Hell can " exercile their implacable Severity." Let us now hear Lucretius * ; he tells u?, " That Nature has *■ eftablifh'd the Body as the VefTel of the Soul, and who governs it by his Will, and punifheth Evil, and rewardeth Virtue. In this refpecl, they are per- fectly like the learned Men of China, who are at- tached to the Opinions of Confucius, and Enemies to the concealed Atheifm of the modern Commen- tators. But after having eftablifh'd thefe fundamen- tal Points, they derive feveral others from them, which are only Fables, taken out of the Works of Mahomet their fir ft Legiflator, or from thofe of his Difciples, and the Emirs their Succeftbrs. The chief of thefe Fables is about the Prodigies that happened at the Time of the firft Appearance of the World. The Verfian Doctors fay, that the Ceieftial Intelligences, to whom the Europeans give the Name of Angels, were formed out of the Sub- ftanceof Light. Long before the Creation- of the Firft Man, feveral of thofe Intelligent Beings were metamorphos'd into Devils, becaufe they twice dif- obey'd the Divine Being. The firft Time they •jranfgrefc'd, the Supreme Being pardon'd them, tho' their Crime was very great j for not content with having deferted Heaven, they prefunrd to fight againft the good Angels whom God had fenc after them to fetch them back. They were de- feated, and obliged to return to Heaven, where they obtain'd Forgivenefs for this firft Tranfgref- iion. Nevertheless they difobey'd a fecond Time. The Supreme Being having commanded them, af- ter he had formed the firft Man 5 to fall proftrate before 1 Let. XXVII. Chinese Letters. 197 before him, thofe proud Intelligent Beings would do nothing like it, and undoubtedly gave it for a Reafon, that they were not good for much, if they were not as good as a Man. This fecond Dif- obedience was feverely punimed, without Hopes of ever being pardon'd. If we may believe the Story which is told by the gravcft Per fan Doctors, the good Angels doifc love Mankind much better than the evil Ones. Tho' they made obeifance to the Firft Man, they acted probably as Courtiers, who embrace, flatter, and commend thofe whom, if it were in their power, they would ruin. Two of thofe Angels, whofe Names were Aruth and Maruth, plotting fecretly for the DeftruSion of the Human Race, faid one Day to God, " Thy Goodnefs, O Lord, " is too great, thou art continually pardoning Man- and fo did Adam her Husband, by which means their Stomachs were full of a. Matter which could not evaporare thro' the Pores but was fore'd to take its Courfe thro' the lower Parts. Gabriel per- ceiving this, made hafte to turn Adam and Eve out of Paradife, for fear left they mould defile it, which would certainly have been the Cafe, if he had dclay'd but a Momenc longer ; for 'tis pro- bable, dear Tn-Che-Chan, by Gabriel's quick and blunt Behaviour, that Matters were very preiTing downwards, and that the Gates of Paradiie were not free of a bad Scent. What Pity is it, for the Sake of the whole Human Race, that the Nutri- ment of Wheat v/as fo heavy f If Adam and Eve had never evacuated, their Pofterity would have been for ever happy I Alas! ought there not to have been fome Conveniencies in Paradife, and the Soil to have run off into the fifth or fixth Heaven I Is it to be fuppofed, dear T?i~Che-Cb'an, that a People, who have fo excellent and fo wife an Idea of the Divine Being, mould give credit to fuch Fables, and tack the moft ridiculous Tales to the fublimeft Truths ! Oh ! how hard a Matter is it for Men to argue Confequentially, and to walk long without lofing their Way J It may be faid of all the Nations in the World, that happy are they which Let. XXVII. Chinese Letters. 201 which believe the feweft Absurdities ; for there is none but what adopts feveral as eiTential Points of their Religion. In this vaft Univerfe, there are a few Men fcatter'd here and there in the feveral Parts of it, who figh for the Blindncfs of their Countrymen j but for their own Safety and Quiet are forced to keep Silence. Error has terrible Arms to fupport it felf every where. It would be as dangerous for a Perjian Philofopher to banter the Pain of the Stomach in Adam and Eve, as for a wife Italian to laugh at the pretended In- fallibility of a Man who he fees plainly is miftalcen every Day of his Life. The Perfian would be impaled at Ifpahan ; the Italian burnt at Rome . An Englifb Merchant of my Acquaintance allured me, that he faw a Man committed to the Inquifi- tion, who had committed no other Crime but fhrugging up his Shoulders at the Sight of a Score of People proftrate at the Feet of a Statue fet up in the Corner of a Street. Do' (k thou believe, dear Tn-Che-Chan, that 'tis more ridiculous to fuppofe Mankind unhappy, be- caufe their Firft Parent was oblig'd to fubmit to one of the moft eflential Laws of the Nature of Bo- dies, than to inclofe the immenfe Being, the Su- preme Being, in a Piece of Wood, or at leaft to pretend that there's a direct and immediate Rela- tion between fuch Piece of Wood and the Divi- nity. The Europeans pretend to be the wifeft and moft learned of Men ; but truly, dear Yn-Che- Cban, I don't fee that they have thofe great Ad- vantages which they fancy they enjoy over other Men. I had feveral Difputes upon this Subject with our Friends the Miffionaries, and prov'd to them that I thought there was no Reproach that they caft upon other Nations, which they might not as juftly retort upon them. I return to the K 5 Perfia?tS) 202 Chinese Letters. Let. XXVII. Perpans, without infifting farther on the Vanity of the Europeans, whom thou knoweft as well as Ida Tbe Manner of tills World's fTrft Appearance is a great Article of Difpute among the Per fan Doc- tors : Some will have it, that the Divinity pro- duced all Beings in a M- ment : Others, on the con- trary, and they are numerous, condemn the former as Heretic*,* and make the Divine Being as flow in this Performance, as a Workman vrois puzzled in the Framing of a Piece of Work which he has undertaken. It feems to me, dear Tn-Cbe-Cha?*., to be an Abfurdity to think, that the Divinity mould be feveral Days in doing what he had a Mind to perform. For as foon as he wills a thing, the EfTecl always fuddenly follows that' Will. He wili'd that the Univerfe inould be form'd, and it was form'd. A MifTionary with whom I was di'fcourfing one Day of the general Opinion of the Europea??s that God was fix Days in finifhing the World, told me, that feveral Great Men among them had been of my Opinion, and believed that the total Produc- tion of the Univerfe was perform'd in an Inftant. " One of our primitive Fathers, faid he to 7/;e,, fc pretends that thofe Days are to be taken in a fi- (i gurative Senfe, to exprefs the Relation there is " between the Creation and the Glory of the Crea- a tor. A skilful Jew, added the fame MijJionary y (C very well versed in the Jeivijh Law, will have c< i~ alio that Mofes the fir ft Legidator of the LC ■ Jj-ws, and whole Opinions have been received tc and adopted by the Cbriftians, admitted, of the t: Diftinction of Days only to denote fome Order c in the Creation." . The Number of the Heavens is, another Ground of Difpute between the Per fan Doctors. They who Let. XXVIIL, Chinese; Letters; 203 who adhere only to the Text of the Alcoran fayffl there are feven. Others are for explaining thole feven different Heavens by the Spheres of the Planers, and multiply them to ten. Heavens enough ! o'my Con fcience, dear Tn-Chc-Chan. The Number of Hells is with other People not much lets. I am rather for the firft Multiplication than the fecond, tho 1 they are both equally infignificant , but the Idea of the one is pleafanr, which certainly is more than can be laid of the ether. Farewell and let we hear from thee. LETTER XXVIII. Front Tiao at Mofcow to Sioeu-Tcheou at Paris. £g?|^ HAVE now been two Days at Mof- S^$& cowy but dear Sieou-Tcheou, 'tis im- J|S poflible for me to exprefs the Fatigues >-Jf?8 that I have undergone in my Journey, fe^b tho' thou wilt eatiiy imagine the Dif- ficulties and Perplexities that attend fuch as travel thro' (o many different Countries, for moft part Ddarr, or inhabited by Barbarians^ as all thofe Nations ought to be called, which lye between the Empire of China^ and that of Mufcovy. Tho' they are for moft part fubject to one or other of thofe two Empires, yet they have very little Refcmblance to the Nations which they depend on. Thou Wiit undoubtedly be very glad to be K 6 informed 204 Chinese Letters. Let.XXVIIL iVormed of the Manners and Cuftoms of thofe People, almoft unknown to the reft |of the Uni- verfe. 1 will do the beft I can to gratify thy Cu- liofity. When I arrived at the Great Wall which fepa- rates China from Tartary, I was very curious to view a Work which coft fo much Labour and Treafure. This Wall extends from Eaft to Weft, and rifes every now and then according to the Si- tuation of the Ground, over very fteep Rocks. 'Tis every where fac'd with Bricks, and flank'd with great Towers, except in fome Places that are not fo much expofed to the Incur fions of Enemies, where 'tis form'd of Clay very well beat and har- dened. A great Number of Forts and Towns are built along this Wall, which ferve as Garrifons for the Soldiers to defend it, and form a fecond Bar- rier, which is the Security of the firft. 'Twas for an important Reafon that this Wall was erected in five Years time bv Order of the Emperor Tfin-Chi-Hoang. Tho' \is twenty-five Feet in height, and broad enough for fix Horfe- men to ride abreaft upon it wkhout being crowded, the Expence which fo immenfe a Structure coft was not grudg'd, becaufe the whole Empire was thereby covered from the Incurfions of the Tar- tars^ and there was nothing more to apprehend from their unexpected Incurfions, which haicreated great Difturbances to the very Heart of roe Go- vernment. After having pafTed this great Wall, I found fome Towns intirely depopulated, which appear'd by their Ruins to have been once very confi- derable, there being very fine Temples and Sta- tues, the Workmanfhip of fome good Hand, but all intirely abandoned. I ask'd my Guides what w*s the Reafon of the total Devastation of this Country ? Let. XXVIII- CimrYsE Le**br$; 205 Country ? One of 'em, who feem'd to underftand Hiftory, told me, that feveral Ages ago a Tartar Prince who reftded in the chier of thofe ruin'd Towns, was at War with one of our Emperors, who having vanquifh'd him, drove him out of his Dominions, and made all the Inhabitants Slaves. Thus we fometimes fee, dear Sioeu-Tcbeou, a whole Nation perifti by the Folly of its own Sovereign, or by the Cruelty of fome other. I was feveral Days more in my Travels before I came to the Daurs, whofe principal City is Xai- xigar, but 'tis very fmall. The others, which are about five or fix in Number, can only be look'd upon as Villages. Thefe People are the Subjects of our Emperor, and pay a refpedcful Submiflion to all his Orders. The Governors, and other Of- ficers, who are fent from Court to demand the Tribute, abufing their Authority, often take Wo- men from their Husbands, and ufe them as if they were by right their own. The Daurs-, who are accuftom'd to a blind Obedience, don't murmur, or at leaft only vent fecret Whifpers againft fuch Violence. Neceflity and Cuftom taught them to practife what Ambition and Policy dictate to fo many French Courtiers as make an Advantage of the Tendernefs of the Prince or of his Minifters, and patiently bear with their Wives voluntary Breach of conjugal Infidelity. The Religion of the Daurs is more ridiculous and fooliih than that of Lao-Kium's Adherents. What would'ft thou fay, dear Sieou Tcheou, thou wife Difciple and Sectary of Confucius, who do'ft admit, as well as thy Mafter, of the Exiftence of one Eternal Intelligent Principle Author of all Be- ings, if thou did'ft but fee the barbarous and fenfc- lefs Ceremonies of the Daurs'' How would'ft tbou bewail the filindnefs and Folly of Human Under- fcfcf Chinee LetT'Bels. Let. XXVIII.7 Underftandin$ ? This fo much' boafted Reafon which is the peculiar Portion of Mankind, of whit Ufe i* it to many ? 'Tis not of near lb much Service to rhem, as the Inftincl: granrcd to Beads ,* for they act with Uniformity at leaft, they behave agreeable to Nature, and don't do things which are directly the Reverfe of what th y ought to do. They find in their Inftinct a mucti fafer Guide, than frail Mortals do in their Reafon. The Daurs don't worfhip a Beneficent God, but pay a fuperftitious Adoration to a Mifchievous Deity that delights to perfecute Mankind. The Chri- ftians fay, that this Deky is the Devil, a malignant Spirit, whom they are almoft as much in fear of, as the Daurs are ; but they don't honour it as the Daurs do, who, when they worfhip this mali- cious and pernicious Deity, both the Men and the Women meet at Midnight in a Room which ferves them for a Temple. One of the Congregation lies down upon the Ground, and while he is in this Pofture, the reft make horrible Outcries and Howl- ing, to which infernal Mafic they add the Beat of a Drum ; and after theNoifehas lafted about two Hours, the Man that was lain down rifes up again, and a (Turning the Air and Deportment of a Perfon infpired, he prophelies what is to happen to all that ask him. In moft Countries, dear Sioeu-Tcheou, they are the Bonzes^ the Brannans^ arid the Priefts, who abufing the People's Credulity, draw them into the grofleft Superftirions j but here is an entire Nation which is the Author of its own Follies, a fad Proof of the Byafs of all Men to Fanaticifm! When they are not deceived by others, they deceive themfdves, and with them Superftition never lofes its Prerogatives. The Let. XXVIII. Chinese Letters." 207 The Daurs dwell in Houfes made of Clay, co- vered with Reeds, and have but one Room, in which they make a Hole in the Middle of riic Cieling to let out th: Smoak ; neverthelefs they have feveral Windows all round. Their Manners and Cuftoms are of a-piece with their Religion, and truly worthy of it. They keep their Dead three Days above Ground, after which they lay them in mallow Graves, where they leave nn Opening towards the Head of the Corple, and thro' this Hole the Kindred give ic Victuals and Drink every Day, preferring it to the Mouth in a large Spoon. This Ceremony lafts feveral Days 3 after which they cover up the Grave, and the dead Corpfe is no more ask'd to eat or drink. That Men, dear Sioeu-Tcheou y could imagine a Thins; of which they fee the Deftruction, a Carcafs which putrifies before their Eyes to have need of Nourifh- ment, and that they fhould carry Provifion to ic every Day, what Folly is there of which, after this, we may not think them capable ! I repeat it a^ain, what's become of Reafon with a great many Men ? Why do I fay with many Men, when there sre intire Nations that make no ufe of it > The Daurs act the Madmen during their whole LiveSj which they fpend in howling Invocations to a ma- licious and cruel Deity, and in carrying Viands ready drefs'd to dead Bodies : Thefe are really their moll ferious and religious Occupations. Have they any Share of Reafon ? How comes i? then that they make no u\^e of it ? and if they do, what Kind of Reafon is that which authorifes the grcateit of Follies ? We will quit the DaurSj dear Sweu-Tcbevu y and proceed to the Targajins ? into whofe Country I entered after I left the T>aurs. The Targaflgs have a free Government,' but they nevenheleis pay a Tribute 2oS Chikjus Letters. Let. XXVIIL Tribute to our Emperor. They, like their Neigh- bours, worfhip an evil Deity who perfecutes Man- kind. When one confiders to what Caufes the Eftablifhment of fuch extraordinary Worfhip may be owing, Fear feems to have been the principal Motive. Men don't trouble their Heads about the Reception of a Beneficent Being, becaufe they think Happinefs is what they have a Right to y but perceiving that they were every now and then liable to Evils, which it was not in their Power to prevent or to avoid, they thought there muft furely be a foreign Caufe which fent it to them j and fo much did they long to avert thofe Evils, and to get rid of 'em, that it put them upon having Recourfe to that foreign Caufe to deify ir, honour it, and fear it. I am perfuaded, dear Sioeu-Tcheou, that had it not been for the Philofophers, *. e. that handful of virtuous Men, who feem to be of a different Na- ture from the reft of Mankind ,• had it not been, I fay, for thofe Philofophers, the Worfhip of a wicked Deity would have been eftablifhed all over the Earth. Fear has much more Influence upon Mankind than Gratitude. For one Man who is virtuous purely out of Love to Virtue, and from a grateful Mind for the Favours which he has re- ceiv'd from Heaven, there are 10,000 that only avoid Sin for fear of being punifh'd for it. If there were a People that believ'd, as the Epicu- reans did, that the Heavens can do nothing to- wards the Misfortunes of Mankind, thofe very Heavens would be no more in their Efteem than the true Divinity is by the Daurs and Targa- fins. When I left the Nation laft mentioned, T came among the Tungufes, who are the fir ft People to- wards China, that own the Authority of the Czar, and Let. XXVIII. Chines* Letters. 209 and have much the fame Manners and Religion as the Daurs from whom they pretend to be de- (ctnded. From the Country of the Tungufes, I parted to that of the Barates, who are a richer People than the former, but every whit as fcnfelefs and ridiculous in what relates to Religion, which is neveuhelefs very plain and eafy ; for it principally confifts of a Ceremony which they perform once or twice in a Year. They put Goats and Sheep alive upon a Spit, and then fraud round making refpecl:- ful Bows to them till they are expired. There's a Nation for thee, dear Sioeu-Tcheou, which puts their Deities on a Spit, and kills them in order to do them Honour i Where is the Reafon of the Barates ? Undoubtedly with that of the Daurs and the Tungufes. Thefe fame Barates pay a Worfhip alfo to the Sim and Moon, and bend the Knee before thofe Planets, but fhut their Teeth clofe and don't mutter one Word. Thefe Prayers are of a fmgular Tafte, yet they might be ap- prov'd even by the Philofophers, becaufe 'tis the Heart and not the Tongue that ought to implore the Affiftance of Heaven. But is it likely, that People who have fo bad a Notion of the Deity as the Barates, can addrefs him in Language worthy of him. The mod extraordinary Circumftance in the Religion of this People, is their Manner of dealing with their Priefts ; for when the Fancy takes it in their Heads, they kill them upon a Pre- tence that 'tis necejfary to fend them into the 0- ther World, to the End that they may pray to God for them. Among the Singularities in this immenfe Uni- verfe muft be reckon'd, dear Sieou-Tcheou, this Cuftom of the Barates. In all other Countries, the Pi ieftsj fo far from any DangeT of lofing their own Lives, 2io Chinese Letters. Let.XXVIIL Lives, have thofe of other Men intircly ar their Difpofal. The Bracvian and the Bonze in many Places drown the Altars of the God they ferve with huifian Blood. The Europeans are no lefs fab'- ject than the Indians toxhe Caprices of their Priefts ; whenever their Inquilitors their Pontiffs, have a mind to it, they fried the Blood of thofe who di£ pleafe them, and take what Spoils rhey pleafe to enrich themfelves. All (he Calamities of Europe have been occaiioned in a manner by the Priefts, and thofe in the other Part; of the World gene- rally flow from the fame Source. The Barates are rhe only People, who, not content with hav- ing defended them fci ves again ft the Power of rhe Prieils, give them the fame Mcafurc that they mete to others abroad. Ah! how hippy would it be, dear Sieou-Tcheou, for many States,and especially for thofe of Europe, that they had the fame Senriment as the Barates, and that their Cuftom of fending Priefts from this to pray in the other World was alfo in- troduced among them, provided it wa- not abu fed, and only made ufe of in certain Cafes! As foon as. an ecclefiafticol Cabal fhouid offer to difturb- the public Tranquility, fo foon an ample Deputa- tion of Mediators mould be lent into the other World. Should ambitious Priefts atrempt to in- croach on the Rights of their Sovereigns, diipa and the only true Means to make the Prieits in Love with Peace and Union. For if they hid noc a Mind to be forc'd to fhifc their Situation, they would have nothing more to do than to per- form all their Duties. And what Happinefs is there which a State would not enjoy, where all the Prlefts were virtuous, or at leaft Strove tobefo? From the Bkratef, I went to the Ofi/alces who dwell in Huts of the Bark of Trees bound toge- ther with the Guts of Deer. They agree, thac there js a Sovereign Being the Lord of Heaven, who governs all the World, and yet what is very unaccountable they pay him no Honour, but adore Wooden Images. Every Inhabitant has his. par- ticular Idol, which he takes great Care to adorn with a Robe after the Mulftan Manner, gives ic thick Milk to eat every Day, puts it into its Mouth with a Spoon, and it runs thro' the Holes which are in the Breads. The Ofiiakes make no Prayer to thofe Idols, all their W'orfhip -confiding in cer- tain Grimaces and in Whittling, as Men do for their Dogs. Where now is the Reafon of thefe People, dear Sioeu-Tcheou ? With thofe that we have been {peaking of. The gro Heft of ali Follies- is that of acknowledging a Supreme Deity, and not honouring ir. To feed a Piece of Wood with thick Milk, and to implore that Wood with a Whittle! Ala.! What Abfurdities does not the Mind of Man give into, and what Extravagancies' does it not confecratc under the Name of Re- ligion ! Fare thee well, dear Sioeu-Tcheou ; I iiHli write to thee in my next Letter what I obfervd of great eft Curio], ty in the reft of my Journey. LET- 2i2 Chinese Letters. Let. XXIX, LETTER XXIX. From Sioeu-Tcheou at Paris to Yn-Che- Chan at Pekin. HOU wilt complain perhaps, Dear Tn-Che-Cban, of my Silence; but tho' I have not wrote to thee for fbmetime pad, only charge it upon the Multiplicity of Affairs that has taken it up ; and inftead of blaming me, pity me that I have not had a Moment's time that i could call my own. For near two Months paft, I have been engaged with a Couple of Authors, to whom I imprudently devoted my Time, in hopes that they would fur- nifh me with the necefTary Difcoveries for at- taining to the Knowledge of the European Sciences. Indeed, they have been of fome Ufe to me ; but they have dragged me in nolens volens into all their Projects and Competitions, and what is worfe, into their Litterary Quarrels and Difputes. A-while ago one of them came into my Room, and being mad and almoftdepriv'd of the Ufe of his Reafon, he faid, " One of the mod cruel and mortifying " Things in the World has happened to me ; an " infamous Libel is juft publiftied againft me full to fight them ?" I amfufpi- cious and fearful, replyM the Author, becaufc the Evils that I have formerly ft/fired, have ren- dered me diffident of the Succefs of every thing that depends on Men's Honefiy. And 'tis this fame Dif- fidence which has engaged me upon this Occafion to fortify myfelf, with fcveral other Pieces that render this rlrft dill more authentic. ' Thou wilt perhaps be curious, dear Yn- Che- Chan, to fee thefe Pieces. He gave me a Copy of the Chief of 'em, which are as follows, viz. A Letter from the Abbe des Fontaines to M. de V * * *, written in 1 724., upon his Departure from the P-rifon of la BilTetre, the 3 ift of May'. I" Shall never forget the infinite Obligations I cC J. lye under to you : Your good Nature is even cc iuperior to your good Se&fej and my whole cc Life ought to be employ'd in expreiling my Cc Gratitude to you. 1 conjure you to grant me iC one Favour more, which is to obtain the Re- ' c cal of the Letter de Cachet which has taken u for your farisfjcdon ? 1 condemned your Un- u eafmefs a-while ago, and now I blame it ffill cc more. Can you be afraid of Slanders, which iC the whole World diiavotfs ? All Men of Ho- * nour ieem to concur unanimoufly in your Juf- * Thefe Letters were depofited with a Notary of Chaumont in Bajfigny, near fantj,, the loth of May l 739- . c . " tihcation. i Let.XXIX. Chinese Letters. 2x9 cc tification. Leave that to them ,• and do you dc- Cc pend upon them and the Goodnefs of your cc Caufe. I fiiouid be eafy, reply d the Author , if cC I was furc that ail Perions who have read my " Enemy's defamatory L:bel, did likcwifc fee the Cc Pieces in my Justification. I have lent them to cc fomeof my Friends, to make ufe of them when c: Occalion (hall prefent. As you have a Correfpond- cc ence with fever al Men of Learning in foreign cc Countries, I could wifli you would be fo kind ;'.y Reflections, fcr cruel L2 Re- 220 Chinese Letters. Let. XXIX. u proaches. If a Man has any Senfc or Learn- cC ing, be it more or lefs, he never cares to be tc criticifed ; Self-conceic magnifies Objects ex- cc cefiively. You know rhat you told me feveral " times, that *** ufed to fay, that all who blamed cc his Works were Enemies to God and the Go- iC vernment." The Author, dear T?t Che-Chan, put the defama- tory Libel above-mentioned inco my Hands. I had not read many Pages of it, before I was as angry with it as himfelf. " Verily, Jaid I to bbn y 'tis cc but a Piece of Juftice to enter into the Re- - MiQ^M) fives, whofe Manners, Cuftoms and Religion, appeared to mc altogether as extraor- dinary, as the Cuftoms and religious Worfhip of the Nations that I had vilitcd. The Tungufes Nifives think thcmfelves as hand- fomc as the vaineft Europeans, and prefer the Beauty of the Face to all other Qualities. Thefe Birbarians, fo fond of Beauty, have but one Idea of it, which to civiliz'd People, would feem mon- ftrou ;. A beautiful Face with them, is one that's all over fcarified, and thefe Scars and Seams they reckon fo many Charms ; for they don't admire a fmooth, white and red Face, as they do in Europe and China. For the Sake of acquiring this monitrous Beauty, the TuxgufisNrfives have the Skin of their Fore- heads and Cheeks pink'd in the manner of Em- L 3 broidery 3 222 Chinese Letters. Let. XXX. broidery ; and for this painful snd dolorous Ope- ra-ion they make ufeof a Needle and Thread, dip- ped in black Greafe. When 'tis entered, they draw out the Threads with Violence, and the Mark which it leaves never wears out. The Habits and Ornaments of the Tungufes Ni- foves, are exactly of a Piece with their Art of let- ting off the Face. They are made of Deerskin, afta ariorffd on the Ouriide with Horfe-tails failenM to them, and when the Weather is extreme cold, they, line tbe,Deer-skip wi n Bog-skin. For once, dear Tn-Che-Charij fancy to thyf.-lf the Form of a Man ihlking gravely in the Streets of irn (lis Face embroidered, like the upper Lsatherof a Chinefd Slipper, -and his Body deck'd ith Horfe-tails made fall to his Clothes, hole .Scrips of Fringe which hang to the Waift'cbats cf the 'Europeans. Do'll net thou be- lieve that the People would be as curious to fee l\;ch a Man, as the mo ft uncommon and extraor- dinary Creature living? .What would ftill increafe the public Curiofity, is the Head-dreis of 'the Tunr r-:Jc; Nifez'cSy which conints of a* Deer-skin with f ferns on it turned downwards, like the Tyes ich the Europeans have to their Perukes. The Funeral-Ceremonies among thofe People what more lingular and fenfelefs than thole of lr Neighbours. They hang their Dead to Trees, end let them continue there till the Air has ret ed off ■ieih, and then they inter the Bones very care- fully. As to their Gods, which are little Statues of Wood, they take great care to nounfh. them well, by giving them Pap Morning and Night. After 1 left the Tuvgufes Wfoves, 1 went into the country of the Oftiaks, of whom I have fpoke to thee, and having palled through feveral Coun- tries of very great Extent, inhabited by Nations as Let.XXX. Chinese Letters. 223 2S contemptible and as ignorant, as the firft that I faw, I arrived at Tobolesk\ the Capital of Siberia. 'Tis bat a hundred Years at moP;, that this Province was brought under the Power or" the Czars. The Tartars^ who inhabit Siberia, are all Mahometans^ to whom the Muscovites grant intire Liberty of Confcience, and don't trouble their Heads as to Spirituals, fo long as they keep them under in Temporals ^ from whence it happens, than the Mahomet au Siberians are as much attaeb'd to the Czar, as his other Subjects ; the free Exercife of their Religion being; the ftrongeft Tye that binds them to the Mvfcovites. Nothing, dear Yn-Che-Chan, is more oppofire to the Welfare and Incrcafe of Dominions, than the Conftrainc of Men's Conferences. How comes it to pafs, thar thofe Countries in Europe, where a Man may follow the Dictates of his Confcience, are fo powerful ? 'Tis from the Liberty of Think- ing, which is the Firft Appanage of the Human Nature, and of which the Endeavour to deprive a Man infallibly makes him revolt, and pufhes him upon dangerous Outrages, or elfe makes him a meer Brute, and reduces his Underftanding in- fenfibly to a Degree even lower than the In- ftinct of Animals. Of this mclancholly Truth, we fee lnlbnces in the Hiftory of the mod emi- nent People in the World. In all Parts of the (Jniverfe, as foon as a Stop has been put to the Liberty of Thinking, the Nations that have "been deprived of it, have quire loft their primitive Lultre; whereas thofe which have preferved that Liberty, have loft nothing at all cither of their Glory or their Knowledge. The Nations in Apa^ which bordered upon the Greeks, were as learned as the Greeks themfelves, fo long as they were not fubjcSt to the defpotic Yoak of the blind Mahd- L 4. wetan 224 Chinese Letters. Let.. XXX. met an Faith : but as Toon as they were commanded to lubmit to the Alcoran, to call the Validity of it in queftion no more, and to difnute the Argument with no- other Logic but Sword in hand, rhey became as ignorant and as barbarous as the Con- querors that depriv'd them of their Freedom of Thinking. And the Inquifaion in ihofe Countries of Europe where 'tis eftabhfhed, has produc'd the iime Effect as Mahomet ifm has in Afa and 10 Greece. Do but compare the Learning of the TL;:ghjh y Ijtstcbj Frencl: y and Germans, with that of the Spa- wards and Pcrtuguefe, and examine their Tem- pers, thou wilt find as much Difference in the ge- neral between thofe People, as between the Chi- tiefi and the brutlili and favage Nations their Neigh} hours. If the Italians keep in a Medium betwixt i hole Nations lb oppoiite, 'tis becaufe they are not Inch Free-thinkers as the one, nor under fuch a Conftraint as the o:hers. Do bu: reflect, dear T?t-Cke-Cban 7 upon our own Enapire : For, Time out of mind, nothing has been St hie to impair its Grandeur, or its Glory. The Chineje, at this Day, cultivate the Sciences with as much Care, as thofe who were the Coteropora- ries of Confucius • nay feveral Branches of Learning have been perfected fince that wife Legiflator, be- caufe People have always thought freely, and be- caufe the Chinefe have been allowed to make ufe of the only Talent which diftinguifhes Man from Beait In order to know the true Value of the Liber- ty of Thinking* 'tis neceflary to compare the Con- dition of a People while they enjoy'd i: 3 wirh what it was after being deprived of it, without en- quiring into Nations that are meer Brutes. We will inltance in one which is not abfolutely fore'd to Let. XXX. Chinese Letters. 225 to a to:al Slavery, bur dill has fome Means left of making ufe of their Reafon. For example, (here are our Neighbours the Japonefe. Formerly thev difpuced whh us about the Arts and Sciences. We were once their Matters ; but they foon became our Comrades and our Equals. Now, by bani th- ing Foreigners, and forcing the Na'ives of the Country to conform abfolu'ely to the Religion and Creeds of the State, they are relapfed half-way into their primitive Ignorance. The Mathematics, inftead of being improv'd to fuch a Degree of Perfection in their Country as they are in China, by the Help otihe Eur ope a?:s, are decay'd ; their Mo- rals are in Jeopardy every Day, - their learned Men are as much infatuated with the Worfhip of their Idols, as the Portuguese Doctors are with that of their Images; and 'tis as impolTible for the one, as it is for the other, ever to depart from the Folly of their Errors, becaufe a Japo?iefe cannot think fenfibly, without having his Throat cut} nor a Portuguese make ufe of his Reafon* without running the Hazard of being burnt alive. We will now return, dear Yn-Che-Cban-, to the Account of my Travels. Tobolesk, the Capital City of Siberia, is built upon a high Mountain, and naturally fortifiy'd by its Situation. At the Foot of the Rock, runs a River, calPd Irtis. I far'd very well in this City, and at little Expence, Pro- visions being fo cheap here, that a Man may have a hundred Weigh: of Rye-flower for 16 Sous; an Ox for 60 ; and a Pig for 30. The River is full of Fifli i and the Country abounds wi:h Fallow-Deer and Wild Fowl. There's a great Number of Elks, Stags, Hinds, Hares, Pheafanrs, Partridges, Swans, Wild Geefe, Ducks and Storks. There's always a numerous Garrifon in Tobo- lsk, The Muscovites keep 9000 Men here of L 5 regular 226 Chinese Letters. Let. XXX. regular Forces \ befides which, there are 4000 Tartars difperi'ed in the Country, always ready to mount on HoiTeback at the fir ft Notice. The Bi- Ihop or Chief of the Siberian Chriftian Princes, re- fides alio in this City; and his Jurifdiciion extends over all the Province. The Arts are not unknown in Siberia-, they having been brought thither bv an Accident, which was fatal to the Swedes. When Charles X I. was de- feated at PuttovL-a by the Mufarvites^ above 10000 of his Soldiers were taken Prifoners on the Banks of the Boryft.beueSj to which they retired, after the Lofs of the Battle, and the Czar order'd that the nnhappy Captives fhould be difperfed in Siberia. Be- fore their Arrival in that barbarous Country, they fcarce knew the Ufe of Bread. Thefe Swedes being naturally ingenious, and forced to be fo from the NeccfTiry they were under to repair their unhappy Condition by their Induftry, practifed all the Arts they had any Knowledge of in the Place of their Exile. The Sivedifb Soldiers peopled Siberia with Bakers, Shoe-makers, Taylors, Drapers, Carpen- ters, Mafons, Gold fan iths, <&c. The Officers turn'd Painters, Architects, Teachers of Languages, &c. Some taught the Mathematics; others to ling and dance j and in a little time the Face of all Siberia was fo chang'd, that the Mufcovites fent rheir Children thi her, as to a Schola iUufiris^ for inftruction. When the Arts are once known, and culrivated in a Country, they mull of Necef- fvj be always in Progre'lbn to Perfection. A hundred Years hence, perhaps' the Siberians will be as police as the Nations of Europe. Atrerlhad l? c c the Territory otToboIesk, I en- tered imo tba: of the Wogulskes^ who like wife are Inhabitants of Siberia; but their Manners and Re- ligion are drlerent from their' Neighbours^ they Let. XXX. Chinese Letters. 227 they are neither Chriffrap nor Mahometan. The religious Worfhip of the WoruJskes con lifts in a ftr leim Sacrifice, which they make once a Year in a Wood, where they kill a Iftring Creature of everv Species, of which the Horfe and the Tyger are the tiobteft Victims; and when they hive ib done, they flea them all, hang the Skins upon the higheft Trees and then fall flit on the Ground, and adore thofe new Deities, whofe Fiefh they eat. When they have finifhed their Repaft, they return home, and conclude the Ceremony, faying at the fame time, So much for the Prayers a?:d Ceremonies of this Tthr. When the IVogulskes are ask'd the Rea- fon of fo fenfelefs a Cuftom ; when they are in- formal how ridiculous it is to adore the Skins of Animals, whofe Throats they cut but the Moment before, and to change the vileft of Things into Deities; theyanfwer, that their Fore-fathers always did the fame ; that 'tis not their Bufinefs to alter the Cuftoms which they have receiv'd, and that they have not more Wifdom nor Underftanding than their Predcceflbrs. I think the Arguments made u(c of by the Wo- gnhkes the fame that are urged by the Generality of the Europeans, to authorife their Religion ; and they have Recourfe almoft always to Tradition. When I have reproach'd feveral of them with certain Cuftoms, which I take to be altogether as fenfe- lefs as thofe of the IVoguIsker, they told me, that they were founded upon Tradition immemorial, received and approv'd by a long Series of Ages. Tho' I mide it plain to them, "that how ancient foever the Cuftoms were which T condemnVl, they were not therefore the left ridiculous and repug- nant to good Senfe, I might as well have held my tongue, for they always recurfd to the Authority cf Tradition, which was an Anfwer they thought L6 ine- 22& Chinese Letters. Let. XXX.. irrefragable ■ and becaufe certain Nations bad be- lt ved in, and commirted Follies for many Ages, rhey thought it abfolutely neceflary, that thofe very Follie> fhould be perpetuated to Pofteri:y. Of all Errors, none is fo eppofre to the Edifi- cation of Mankind as blindly to adopt Tradrion. When People confent to examine whether they have not been deceived, and whether their Anceftors had not the fame Fate, 'tis an eafy Matter to con- vince them of the Miftake of their falfe Tenets j but when they plead the Blindnefs of their Anceftors in Excufe for continuing in an Error, and fcr not giving themfelves the Trouble of ccnfidering, whe- ther they have been dup'd by thofe Prejudices, 'tis impomble to make them fee the Clearncfs of Reafon thro' a Cloud To obfeure, and to open the Eyes of People, who (hut them, that they may " not fee the Light. I am not furprii'd, dear T?i-Che-Cka?i^ that fuch Barbarians as the JVogu/skes, fhould fuffer them- felves to be deluded by the Authority of a Tra- dition, which good Senfe condemns, but am af- tonifh'd that the 'Europeans y who are in other Re- fpecfes fo fagaciou^ fhould in fo etTential an Article refemble Men who can fcarce be thought to deferve that Name. 'Tis high Time to finim my Letter, and the- Narrative of my Travels. When I left Siberia^ I paffed thro' the Mountains of V/urchature inro the Provinces of Mufcovy\ and after a few Days fray at Wollogda-, I arrived at length at Mofcow. Since I have been there, I have made it my chkf Bufinefs to ftudy the Temper and Manners of the Mufcovites, and to inquire narrowly into a People who, having not yet diverted themfelves of their old Inclinations, have been ftruggling for near 30 Yearj paft between Prejudices on the one hand,, and Let. XXXI. Chinese Letters. 229 and Inftru&ions on 'he other. What Remarks and Reflections I make thereupon, I flull communi- cate to thee in my Letters. Farevjel. LETTER XXXI. From Siolu Tcheou at Paris to Yn-Che- C han at Pekiru Bear Yn-Che-Chan, !§£ ^ ^ °^ m y P rinci P a l Amufement?, ^ fince I came to Paris, has been to g&j ^ £Vg obferve all the idle Fables and grofs feWTJ^ Lyes, with which Three-fourths of <&&mm*g> ^European Authors flufTcheirWorks. It looks as if the Inhabitants of thefe Countries were everinclin'd to vent the abfurdeft Tales, and what is ftill worfe, to tell them with a grave Air, and in as pofitive a Manner, as if they had related the mod: evident Truth. Even thofe Doctors of 'Eu- rope, who are treated with the moft Refpect, have not been guilclefs, but have ly'd as impudently as others: nay, they have had the Front to fay, thai they were WitneQes of the very Fables they relate. The Midionaries foraedmcs reproach u; with Pay- ing that our Books are full of falfe Hiftory, and loofe Narrative; but with what Face can they twit us in the Teeth, when they ought to blufh for Shame at the Impertinencies, which take up Three-fourths of their Countrymen's Compolitions. To 230 Chinese Letters. Let. XXXI. To give thee an Idea of the A durance with which the Europeans tell Lyes, I will impart fome of thofe Stories to thee, which I have read in their ancient and even fome of their modern Au- thors, by which means thou wilt fee, that the Ef- tabhmment of Lyes in the Place of Truth, by the moft celebrated European Writers, is not an in- vention ofyefterday. The narrow Limits of our Letters not allowing me to communicate every thing to thee which fhock'd me moft, I fliall confine my felf to one Tingle Point, namely to what thofe Writers have a (Verted of the Shape of certain People in the World. Thou would'ft be apt to imagine, that having at lead a Regard to Probability, they would have con- tented themfelves with giving the moft abfurd and falfe Relations of their Manners and Cuftoms; but as ir this was not enough, they have prefurnd to give them an odd Shape intireiy different from Human Nature. Not content with fetting them- felves up for Legiflators, and eftablifhing Laws and Cuftoms, they have fet up for Creators, and have made new Men, as different from one ano- ther in their Form, as the Chine fe and their Ca- rters are in their Manners and Inclinations. An ancient Chriftian Doctor having advanced in one of his principal Tra&s *, that it was not im- poflible to find a whole Nation which had but one Eye, and that too in the Middle of their Fore- heads;, gets over that Doubt, and foon after af- firms in another Treatife, that.it was a Fact, and, which is more, protefted that he was a Witnefs of itf. " When I was Bifhop of Hippo, J aid he, * Auguftin de Civitate Dei Lib. xvi. cap. 8. f Idem in his xxxvii^ Sermon to the Brethren in the JDeiert. cc I made Let. XXXI. Chinese Letters-. 231 " I made a Voyage to Ethiopia, in Company of " certain Servants of Chrijl to preach the Holy Cc Gofpcl there ; and in the Southern Provinces of cc that Country I actually Taw a People who had tc but one Eye, and that in the Middle of their " Foreheads ." Thou wilt perhaps be aftonihYd at the Afllirance with which this Author after his own Fancy creates a Nation of Cyclops, which never cxifted but in the Imagination of the Poets. But he is not the only one that has affirmed fuch a Falfhood, for he took it from feveral. Writers that were hisPre- deceflbrs. Aldus Gcllius * fays, that in ancient Authors he read of a certain Nation among the Scythians, who have but one Eye. I fhould never have done y were I to tell thee of all the Europeans, who have adopted this Fable. If what they fay were true, half of Mankind w T ould have but one Kyc. Solinus too f creates two new Nations of Cyclops. The Arimafpcs, fays he, ivho live about Befgulbra, near the Caipian Sez, have but one Eye. The fame Author fays likewife, that in the Indies, there are Men who have but one Eye and one Leg, and yet are very light, and run with great Speed . Don't wonder, dear Xn-Chc-Chan y to find Na- tions fo mutilated, as ^e. Indians reduced to one Eye and one Leg only, when there are People that have no Mouth nor Tongue. This is another Pro- digy, which is the lets to be doubted, becaufe above ten celebrated European Authors arteft the Truth of it. Pon/powus Mela $ tells us, that beyond the Deferts * Julus fccllius Noel. Attic. Lib. ix. cap. 4. f C. Jul. So tin. Polyjlor, op. 40. - + Sunt autem tram ea quae moao dvferta diximus multi 232 Chinese Letters. Let. XXXI. Deferts of E?jpt, there are eyeral Nations born dumb- that fome have a Tongue which renders no Sound ; others no Tongue at all ; that fome have their Lips (tuck clofe to one another, and have only a little Hole under their Noftrils, which ferves as a PafTage for the Water which thofe People drink, and for the Corn which they eat. We have Uitt Ccen whole Nations metamorphofed into Cy- clops ; behold, here are others changed into Canary- birds and Goldfinches, who inftead of a Mouth, have nothing; but a little Hole to whittle and fwal- low fome Corn. Julius Solinus * confirms this notable Story , and Pliny does not fail toaivhorife it : but he goes ft ill farther, for he fays, that the Ajlromorres are a People who have no Mouth, and that the Senfe of Smelling is their only Aliment f . Thus here is a Nation with whom a Tulip mutt be worth more than an Ox, and a Violet more than a Sheep. I wonder that IB liny did not fay, that the Ajlromorres made Honey too, fince he had changed them into Bees. But here are Nations much more extraordinary fnulti populi } et quibus pro eloquio nut us eft : Alii fine fono lingua, alii fine Unguis, alii labris etiam coh Years a^o, and who- h\d a diitinguinYd Ram< anions the European Pontiffs, has publifhed a very grefs Lye aboii' it. The very Terms he makes uie of are thefe f, u In t: England^ there are intire Families that have a " Tail as a Punifhment for the Scorn and Dcrilion * Solbtus has faid exacYiy the fame thing as Pau- fonias. Cercopitheci caudas habent, cap. 40. f The Dog-Days, iffc. by Simon Maj 'ok, Bifhop of ire, Lib. ii. p. 115. « vvih 2^6 Chinese Letters. Let. XXXI. cc with which their Anceftors treated one Auguf- ?ff^i^ their Works, I will now {hew thee, that 'tis impoffible that fuch Nations ever had Exiftence. If it were only faid, that in feveral Countries Men had been feen fometimes who had but one Eye ; others, who were born with a Tail, crV. I fhculd not think this extraordinary. We fee every Day, that Nature forgetting her- felf, as one may lay, for a few Moments, pro- duces Monflers ; but this happens very feldom, and fne docs not fuffer thofe imperfect Creatures to be produe'd afrefh *, and to be perpetuated in their Species. One * Cdbtera de genere hoc monjlra ac portent a creahat Necqzacqitam, quoniam riaiura abjlerruit aufium : Nee pot iter e cupitian eetatis taugcre florem Nee reperire cibum, nee jungi per Finer is res Mutt* Let. XXXII. Chinese Letters. 139 One Monfter cannot engender another. The Seed of Animals is fixed and regulated. A Lio- nels always breeds a Lion ; and a Woman a Man, according to the general Laws. If, in Violation of the Order of Nature by a criminal Fury or Lechery, a Man has to do with a Bead, and a Woman with an Animal, that which is born of inch inceftuous Commerce, is condemned to eter- nal Sterrility, and commonly is but fhort-liv'd. 'Tis in a manner impoflible, that thofe monftrous Productions, the irregular Compounds of diffe- rent Animals, can fubiift long ; for the Difference of the Temper and Conftitution of the various Parts of the Animals, which are united together, hinder the Duration of the Monffers. A Horfe of three Years old is already vigorous,, and in a Condition to run a Race ; but a Child of that Age can fcarce ftand upon its Legs. That fame Horfe is already old at fifteen Years ; but the Child is young. What Relation, Agreement, and Har- mony can there be between Members fo different, when they are join'd together ? Thefe Reafons appeared {o convincing to the Philofophers, that they not only ail er ted, that IVJon- Multa ^vldemus enim rebus concurrire debere> Lit propagando pojjint procudere fecla. Lucret. de R.erum Nat. Lib. v. Thus Tranjlatedby Mr. Creech. A thoufand fuch in vain arofe from Earth, For Nature, frighted at the ugly Birth, Their Strength and Life to narrow Bounds confin'd, DcnyM them Food, or to increafe their Kind. Iters 24o Chinese Letters. Let. XXXII. fters could not live long, but believ'd what was faid of them to be all fabulous. " Don't imagine, M faid Lucretius, that a Seed, compounded of ** two different Species, can produce a Centaur , M or that there are Mermaids, or fo many other x< Monfters, whofe Members are fo difpropor- " tioned. 'Tis impoffible that Members fo op- " pofite to, and fo different from one another, ■" can grow and be perfect together, much lefs neque ejfe : Aut rapidis canibus fuccinclas femi marinis Corporibus Scyllas et ccetera de genere horum Inter fe quorum difcordia membra tndemus Qute neque fiorefcunt pariter neque robora fumunt Corporibus , ?ieque proficiunt a:tate fenecla. Id. ibid. By Mr. Creech. But never Centaurs : thefe were never known, That two fuch Natures fhould combine in one, Such difagreeing Powers ; abfurd and vain ! Plain Nonfenfe ! Thefe are Creatures of the Brain. Left you fhould think fuch Monfters apt to grow A thoughtful Man above, a Horfe below ; Or Scyllas , whom a numerous Train entwine?, Of half Sea-Dogs, and barks above her Loins ; Or fuch that live, not grow an equal Time, And which at equ.il Years not reach their Prime ; Whom equal Years not fill with youihful Rage, £Jor loie thtir Strength again at equal Age. little Let.XXXII. Chinese Letters. 241 little before, That there was not a Word of Truth in all that had been writ of the Centaurs. Here you fee one of the Ancients openly deny- ing the Exiftence of thofe Monfters, that were ['a much talk'd of in his Time. May it not be in- ferred from hence, that the Exiftence of 'em muft needs be uncertain at lead, becaufe it was con- tradicted by the greateft Geniufcs ? Why mould the Authors who treat of the Centaurs, be credited any more than thofe who fay, there never were any ? Is it becaufe the former publifh Fables and Prodigies ? If fo, they can only find Credit with fuch as prefer the Marvellous to Truth and Rea- fon. But for reducing the prefent Queftion to a fix'd and evident Point, let us admit it to be true, that there were Centaurs, Satyrs, &c. it will not follow from thence, that thofe Monfters could ever form a Nation, for they were by their Nature barren, and confequently incapable of multiplying. How then could they increafe to fuch a Degree as to form Nations ? I grant that fome Men from a libidinous Pafllon, have committed the Crime of Beftiality : This may perhaps, in the Courfe of two or three Centuries, have produe'd kvQtx or eight Satyrs. But to fuppofe that there were Iflands and intire Provinces peopled with thofe Mon- fters, how could they be produe'd ? I fee but one Way for it, and that is, to fuppofe that there had been a Herd of She-Goats, which, like the Ama- zons, came to be covered by the Men their Neigh- bours, and then returned home to their Paftures. As fenfelefs as this Suppofition is, and as ridiculous as this Refource feems to be, 'tis however the only one they can have recourfe to, who are of Opinion that there are Nations of Monfters M which 242 Chinese Letters. Let.XXXII. which have fubfifted for feveral Centuries. The iam e thing muft be faid of thofe Men born without a Head ; of others that have the Head of a Dog, Iffc. and, in fine, of all that I mentioned in my laft Letter ; for there is as great a Difference be- tween this Sort of Monfters and a real Man, as between fuch a Man and Satyrs, and Centaurs. The Inftant that a new human Creature is form'd if it vary ever fo little in Figure from our Species., 'tisabfolutely no longer the fame. A Nation of Cy- clops, or a People having the Tail of a Monkey, could not exift in the fame Manner as a Nation that had the Heads of Dogs. One Eye only, and that placed in the Midftofthe Forehead, intirely changes the Order, Harmony and Configuration of the Parts of the Brain ; and the internal Construction of fuch a Head, muft be intirely different from ours. The Chriftians, dear Yn-Che-Chan, muft upon the fundamental Principles of their Religion, deny the Poflibility of the Exiftence of all thofe People ; for they pretend that all Men derive their Origin from one only Father, form'd in the Beginning of the World by the Divine Power. Now, if this be fo, how is it pofiible that there mould be hu- mane Races foreign to that of this Firft Man? And if thofe Races really exift, how can it be maintain'd that all Men derive their Origin from the fame Father ? We have feen, that it is im- - pofiible that the human Form could degenerate • in intire Nations, and tranfmute itfelf into that of Animals ; it muft therefore neceffarily follow, that there were never any monftrous People, or that the different human Races owe their Origin to diffe- rent Men, form'd at the Beginning of the World. If Let. XXXI I. Chinese Letters. 243 If the Europeans ) dear Yn-Chc-Chan, did bu^ confider, they would no doubt reject all the Fa~ .bles with which they fluff" their Books, and of which they really drive who (hall extract moft from the Works of fome or other of the Ancients. There are two other Reafons as ftrong for rejecting all the fabulous Hiftories ; and they are thefe. If there were fuch People formerly, what's become of 'em now ? How comes it we no longer fee Na- tions without Heads ; others with but one Leg, cjf<: ? What have they been extinguifh'd by Sor- cerers, as they had been form'd by fupernatural Prodigies •? Is it not furprizing that thofe People mould be quite perifh'd, and no Idea left of their Deftru&ion, of the Manner how^ or the Reafon zv by ? People muft be very fond of Fables, if they can believe Stories which there's fuch a Con- currence of Circumftances to fhew the Falfhood The fecond Argument] which proves the Forgery of all thefe Stories is, that at the very Tim 2 when , there was the moft Talk of the Exiftence of thofe fabulous People, the great Men openly ridiculed every thing that was laid of 'em. The Philofo- phers were not the only Per ions who rejected thefe Fables ; the Hiflorians, nay more, the Geogra- phers, who were obliged by their Profeflion to dive to the Bottom of this Queftion, look'd upon the Exiftertce of thofe People as a ridiculous Lye, fitter for Contempt than Criticifm. Strabo made a Jeft of all the Accounts given of thefe monftrous People. 'Tis my Opinion, that all that has been faid of thefe imaginary Nations, is borrow'd from the Poets j and that they never exifted any where but M 2 ii> 244 Chinese Letters. Let. XXXII. in their fertile Brains. The Hiftorians have taken their Accounts from the Works of thofe Poets ; and the Vulgar, who are always fond of Prodigies, greedily fwallow'd the extraordinary Stories they told of 'em. The Painters and Engravers having made Pictures of thofe Monfters, and publifh'd them, by Decrees the People were A fo accuftom'd to thefe imaginary -Figures, that they thought it was impoflible but they muft be real. We read in the Works of one of the ancient Chriftian Doc- tors, that * all thefe monftrous Nations were painted in the Square of Carthage^ where fome were feen that had but one Eye, and that in the Middle of their Forehead ; others had their Feet turn'd inwards ; fome were painted as being of both Sexes ; fometimes active, and at other times paflive ; having the right Breaft of a Man, and the left of a Woman. Some were reprefented as hav- ing no Mouth, and living only by the Air which they drew in at their Noftxils. There were Men not above a Cubit in Stature, whom the Greeks call'd Pigmies ; Women who were delivered of Children at five Years old, and died at eight ; People call'd Squipodes^ who run very fwift with two Feet, tho J they have but one Leg, and don't bend their Hams. In the fame Pictures, Men were reprefented without Heads, having Eyes in their Shoulders. The Painters, dear Yn-Che-Chan, have contri- buted almoft as much to the fomenting and forti- fying of Superftition, as the Poets. They have been as bold in their Fictions, and the People were even more taken with them than with thofe of the * Juguft. de Civit. Dei. Lib. xvi. cap. 8. Poets, Let. XXXII. Chinese Letters. 245 Poets, becaufe they had them more frequently be- fore their Eyes, and they were reprefented to them in a more fenfible Manner. The Poets only fpeak to the Mind, the Painters to the Eyes ; which laft Manner of Speaking is much more ad captwn vulgi than the other. The Gods that had been cut out by the Carvers, were eftablifhed for a time throughout the Univerfe ; whereas thofe of Homer and the Poets, were only known in fome particular Countries. As foon as there were Craftfmen that knew how to make Statues, the People did not want for Deities. The People did not ftay for the Poets to in- ftrucl them to worfhip. Stocks and Stones ; for Idolatry is more ancient than Poetry, and had its Rife together with Sculpture and Painting, 'Tis thofe very Arts, in other Refpe£te fo laudable, that have been the principal Caufes of the Errors of Mankind, and of the filly Credenda by which they have been infatuated. After the Sculptor had carved a Deity, he made a Centaur ; and the Cen- taur was as* much admir'd by the Vulgar as the Deity. Then came the Painter, who painted a Man without a Head, and with Eyes in his Shoul- ders : 'Twas but natural for this new Monfter to enjoy the fame Privileges as the former. The foolifh and blind Credulity of the Vulgar is the lefs to be wondered at, becaufe Mankind is fo addicted to Superftition, that the very Carver, who had made a God out of a Block of Wood, worfhipp'd his handy Work with trembling. Great Men, who by the Strength of their Genius raifed them- felves above the Prejudices of the Vulgar, laugh' d at thefe Fooleries ; but their Number was very fmall, and all they could fay upon this Head, could M 3 not 246" Chinese Letters. Let. XXXIT. not cure the People of their Folly. Can anything be a mere lively Banter of fuch Deities than Ho- race's, where * he makes the Carver in doubt wiih himfelf, whether he fhould make a God out of a Piece of Timber, or a Bench, till at laft he decermin'd to carve a Deity ? Thefe fmart and ingenious Criticifms had no more Effect upon the Ancients, than thofe of cer- tain Authors have upon the Underftanding of the Moderns. Man in general is born to be the Dupe of his foolilh Credulity. Superftition, a Fondnefs for Prodigies, and Credulity blind his Deceivers", and all thefe things enter indifpenfably into his very EfTence. If we look into all the Nations of the Univerfe, we fhall find them all running greedily after Fables, and treating People that offer to con- vince them of their Miftakes, as Men ignorant or wicked. 'Tis time now to conclude my Letter. I won- der, dear Yn-Che-Chan, that I don't hear oftner from thee ; and that I have had no Letter yet from * Olim tr uncus eram ficulnus, inutile lignum : Cumfaber, incertus fcamnwnfaceret ne Priapum, Maluit ejfe Deum. Deus inde ego fur um aviumque Maxima formido ; nam fur es dextra coercet. Horat. Sat. Lib. i. Sat. 8 Which is thus tranflated by Mr. Creech. Long time I lay a ufelefs Piece of Wood, Till Artift, doubtful for what the Log was good A Stool, or God; refolv'd to make a God. So I was made, and hence I grew ador'd, The Fear of evVy Thief, and ev'ry Bird. \ our Let. XXXIII. Chinese Letters. 247 our Friend Tiao y who muft be arrived by this time at Mofcczu, Farewel. LETTER XXXIII. From Choang at Ifpahan, to Yn-Che- Chan at Pekin. Dear Yn-Che-Chan,. EFORE I ipeak of the State of the Arts and Sciences among the Per/Jam, I will mention feveral things which principally form their Qharacler. Fafhion bears no Sway among the Perfians, who judge of Cuftoms not by the Plea- fure they reap from the Novelty, but by the Ufe- fulnefs of 'em. Time out of Mind their Garb has always been the fame, becaufethey find it com- modious* They laugh at Europeans, who are never fure that the Famion won't alter before their Cloaths are worn out: It were to be wifh'd for the PerJIam, that they would think as rationally concerning the Luxury and Magnificence of their Apparel ; but in this Article they are even more ex- travagant than the Europeans. Their mod common Turbans coll 50 Crowns, and fome no lefs than 500 ; fo that the Perfians lay out more in the co- vering of their Heads, than the greateft, French M 4 Beaua 248 Chinese Letters. Let. XXXlIf. Beaus do in the borrow'd Hair with which they adorn theirs. Thofe of Diftinclion in this Country fcarce put on the fame Apparel two Days together, while their Fingers arc laden with Rings, and their Arms with precious Stones. The Rings are incom- modious to feveral Devotees, who thinking it in- decent to pray to God with fo many Ornaments, put them off every time they go to Prayers ; al- ledging that People mould prefent themfelves hum- ble and poor before the Deity to obtain his Favour. What an excellent Expedient is this to reconcile Vanity with Religion ! The Folly of thefe Per- fian Votaries, is much like that of thofe Impoftors, who think they don't perjure themfelves if they fwear ambiguoufly. Does not the Supreme Being as plainly fee the Jewels of the Per/tans in their Pockets, as he does the Reafonof the Equivocation of Lyars in their Hearts ? Nothing is fo abfurd ss to pretend to deceive Heaven ; and no body ftrives to do this more than the Votaries. Some Perfians are even fo filly as to have their Diamonds iet in Rings of Silver, thinking, , that when they have no Gold about them, they can pray to the Divinity with Confidence. What Folly, what abfurd Su- perftition is this! A Diamond worth 10,000 Crowns when fet in Silver is reckon'd an Orna- ment compatible with Humility. The Perfians are fo exceedingly fond of Jewels, that they don't content themfelves with the Rings on their Fingers, but they hang eight or ten in a Parcel to a String about their Necks, which they place in their Stomachs, between their Robe and their Veil, and take them off every now and then, to make ufe of 'em as Seals, or to have die- Plea- fure Let. XXXIII. Chinese Letters. 249 fure of viewing them, and mewing them to their Company. The Women are not lefs fond of Drefs than the Men ; and indeed 'tis but natural for 'em to indulge this Paflion to a greater Degree ; fo that they com- monly ruin their Hufbands by this Article. The Luxury that prevails in the Seraglio's of pri- vate Perfons, exceeds Imagination. They are continually changing their Drefs ; there is a Con- fumption of the moftcoftly Perfumes, and the moll exquifite Liquors. Love, which bears the fove- reign Sway in thefe Places, renders the Lovers and the Hufbands equally prodigal ; and the Women, who are bred up in Luxury and Idlenefs, mind no- thing but to adorn themfelves, to pleafe their Senfes, and to take their Fill of Voluptuoufnefs. Since I am fpeaking of what promotes Luxury, I ought not to omit the Mention of two Things that are great Contributors to this Vice. The firft is the Averfion which the Perfians have to Black, as being a Colour not only melancholy and fad, but difmal and odious. At Ifpahan, People drefs in- differently in all Colours, and the oldeft Perfons, as well as the Youth, drefs in thofe that are the moft gay and moil fhewy. If this Cuftom did not tend to feed Vanity and Luxury, I mould like it very well ; for 'tis a fine Sight to fee the public Walks, &c. crouded with People drefs'd in Stuffs mining with Gold, or of the moft lively Colours. To the Ornaments of Apparel, the Women add feveral others to fet off their Beauty. They don't, like the Europeans^ paint their Faces with White or Red ; but the thickeft and blackeft Eye-brows being accounted the moft beautiful in Per/ia, fuch Women as have them not of that Colour, dye M 5 them 250 Chinese Letters. Let. XXXIII. them ; and a little above their Eye-brows they pl.wre a black Patch, about the Size of the Nail of one's little Finger ; and in the Dimple or Pit of the Chin, another little purple Spot, which being made with the Point of a Lancet can never wear out. The Folly of fpoiling the Face, on Pretence of beautifying it, and of attempting to amend Nature by disfiguring it,, has been Time out of Mind, and is to this Day, the Humour of almoft all Women, be they born in what Country foever. The Eu- ropean Women befmear their Faces with White and Red, and upon that difguifing Paint they ftick abundance of little Plaifters of black Taffata ; fo that their Face is not much unlike the Skin of a Tyger. But of all the Women, I think there are not any which, in this Refpect, come up to the Women of Caramania Deferta. For not content with boring their Noftrils, like the Women of fome Provinces in Perjta, and putting a Ring into the Hole with two Pearls at the Bottom, they even pierce the Top of their Noftrils, and there put in a fecond Ring to which they faften a Sprig of Diamonds that quite cover one Side of the Nofe, like to thofe Horfes to whofe Foreheads they faften - great Plates of Copper, which hang down over their Noftrils,. But be the Ornaments of the Ca- ramanians ever fo ridiculous, thofe of other Wo- men are not a whit lefs fo ; all the Difference be- tween their Tafte being, which is the moft fenfe- lefs, whether to bore the Nofe or Ears. Not to dwell any longer, dear Tn-Gbe-Chan y upon thefe fantaftical Cuftoms, let us return to the Luxury of the Per/tans, The Expence they are at in Horfes, is almoft as great as their Coft in their Let.XXXIII. Chinese Letters. 251 their Women ; for they have fuch Numbers of Horfes that their Stables are as well furnifh'd as their Seraglio's. When a Perfon of Diftinction makes any Vifits, he is followed by three or four fpare Horfes, led by as many Dqmeftics, each very well mounted. Several Footmen run before, or by the Sides of his Horfe, and he is attended by feveral other Domeftics ; one carrying his Tobacco- Box ; and another an embroider' d Toilet, in which there is commonly a Waiftcoat and Cap, C5Y. All the Horfes are very well adorn'd ; but that which he rides 'is always the mod magnificently accoutred. The Furniture of Men of Quality is adorned with Plates of Silver or Gold, and often with precious Stones : The Saddles are laced with mafly Gold j and the Houfings, which are em- broider'd fometimes with Pearls, hang very low down to the Knees of the Horfe. So much Magnificence mud infallibly be the Ruin of a great many People ; but the Perfwm are fo far from a Thought of reforming a Luxury, fo contrary to the public Welfare, that thev atitho- rife it, and contemn thofe who are fo wife as to condemn it. 'Tis a Proverb with them, that a Man is honoured according to his Habit. An in- fipid ridiculous Opinion this, which degrades Man- kind below the brute ELafts, becaufe an excellent Horfe will fetch a Price for his own Worth, and a forry Jade, with a fine Saddle on her Back, is only bought for the Value of her Furniture. What Impertinence is it to make the Merit of a Man de- pend on a Piece of Embroidery, which too per- haps was made a thoufand Leagues from his Coun- try ! According to the Perfum Proverb, their Honour mult lye nowhere but in theTradefmen's M 6 Ware i$i Chinese Letters. Let.XXXIU. Warehoufes ; and a Knave, who has Money, may fend his Taylor every Day to purchafe him Honour and Merit. . After having blam'd the Per/tans for their being fo much addicted to Luxury , I ought, on the o- ther hand, to commend their Temperance. They make but two Meals a Day : At the firft, which is commonly about n o 5 Clock in the Forenoon, they -have only Fruits, Milk, Meats and Preferves, and in the Evening, they eat Meat, but in a very fmall Quantity. As to their Manner of dreffing it, 'tis plain, without much Seafoning. They know nothing of foreign Ragouts, nor of Meats falted, pickled, and feafon'd to excite the Appetite. They ieldom make ufe of Pepper, or other Spices, and then they don't pound them, but chew them whole ; to- the end that the Stomach may retain the Juice without the Hulk, which- is very hard of Di- geftion. The common Meals among the Perjians, whe- ther they have Strangers at Table or not, never laft but half an hour. The Europeans condemn this wholfome Cuftom, and don ? t imagine, that the Time which is fpent at Table, after having taken fufncient Nourishment, is pernicious to the Health of the Body^ and the Vigour of the Mindj De- bauches are alike hurtful to Soul and Body ; they ftupify the former by degrees^ and ruin the latter, in a fhort time, efpecially in hot Countries, where they are generally mortal, if continu'd ever fo lit- tle ; and we fee, that Europeans who give them- felves up to Intemperance, die almoft as foon as they arrive in Perfia. The Variety of Dimes alone is capable of doing confiderable Mifchief in very hot Climates 3 and the different quality of the Juices is Let. XXXIII. Chinese Letters; 153 is extremely prejudicial to the Stomach, which is already wea-ken'd by the vaft Expence of tlie Spi- rits, owing to the prodigious Heat of the Climate. Gluttony is a Vices which carries its own Punifh- ment with it all over the Eaft in general -, but per- haps if the People» could be Deboftiees and Glut- tons with Impunity, they would not be more fober there than in Europe', for moft .of the Virtues of the human • Race have no other Source than in Men's own Intereft, . The Vices that are not de- trimental to the Health of the Body, are equally in Vogue in all Countries -, and People are as rer vengeful, as great Lyars, as knavifh and as cover- tous in the Indies and Perfia, as in the cold Couiir tries ; which is no Argument in Favour of the Temperance of the Eajiern Nations. One of the moft excellent Qualities of the Per- Jians is, their Love of Hofpitality, a Love which can never be enough commended ; and which ought to be imitated by all People that fet up for the Knowledge of Virtue, and Decorums of civil Life. When the Difhes are ferved up to Table among the Per/tans, fo far from fhutting the Door, as almoft all the People in the World do, -they in- vite all that are in the Houfe, and even flop their Domefticks. The Victuals that * is left is distri- buted to the Poor, if there any in the Streets ; and nothing is ever kept of what has been ferved at Table. • The Perfians fay, that of all the Virtues Hofpi- tality is that which is moft pleafing to the Divinity. In the Exercife of it they make no Diftinclion of Government, Country, or Religion, and a Gueft is always with them, a Perfon of Refpe6t. They fay, that one of their antient Patriarchs, whom they 2^54 Chinese Letters. Let. XXXIV, they call Abraham , never eat without a Guejl. Upon this Head they tell a Story, that one Day Dinner-time being at hand, and nobody come, this good Man went out of his Tent to fee if he could find any Gueft, and that as a Reward for his Piety, there appeared to him in a human Form, three ce- leftial Spirits, whom he had the Honour to regale. The Europeans tell this Story a little. differently, tho' 'tis to be found in the fundamental Articles of their Religion. Neverthelefs, of all the Virtues Hofpita- lity is now the moffc neglected in Europe. What a Shame it is for People who pretend to fo much Po- litenefs, to be totally wanting in one of the moff. effential Articles of the Law of Nature ! The Ci- vilities of the Europeans are feldom of as much Value as the ruftic Simplicities of the Arabians. Farewell ', and pro/per in all thy Undertakings. LETTER XXXIV. From Sioeu Tcheou at Roan to Yn Che- C han fl/.Pekin. Dear Yn-Che-Chan;. S§# @*feS Have been, to pafs a few Days at a g^Mmm City about 30 Leagues from Paris, tl n§ which is the Capital of a Province r^by^y called Normandy. This Town is not feiJ3@\^ f conhderable for it Size, or Build- ings, as for the Number of its Inhabitants and the Extent of its Trade. The Ncrmans are in ge- neral Let. XXXIV. Chinese Letters, 25$- neral lively, gay and fubtle, and fucceed very wel' in the Sciences. . The greateft Poets which France, if not Europe 1 can boaft of, are defcended from them. 'Twas the Province of Normandy that gave Birth to the two Corneilles. As among the Antients Greece alone could match a Sophocles with an Euri- pides, fo with the Moderns there feemed to be a Neceflity for Corneille to meet with a worthy Rival in his Brother. It were perhaps to be winVd for the Normans, that they had not fuch Talents ; for a Degree more of Stupidity would no doubt deaden that extraordinary Fondnefs they have for Law-Suits ; and fure I am that they wou'd not go to Law fb often, if their fertile and fubtle Imagination did not furnifh them with Pleas ( in favour of the worft Caufes) fo plaufible, as to give them an Air of Probability, and even of Right and Jufrice. To be a Pleader by a ProfefHon, a Man mull have good Parts ; I own that the Talent of Chicanry is pernicious to the Tranquility of Society ; but after all 'tis ftill Wit. The Fondnefs of the Normans in general for Law-fuits is almoft incredible. I have been aflur'd, dear Tn-Che-Chan, that in a hundred . Families there are not ten but have fome Law-affair in hand. As the Judges, whofe Revenues have the Follies of Mankind for their Fund, ought to be under no Pain for fear of feeing them dimi- nim'd, the Norman Magiftrates may be fure that their Fees will never fink. The Normans were al- ways very litigious, but now they are fonder of Chicanry than ever ; and every Day produces Law-Suits more fingular and extraordinary than other. I wrll tell thee a Story now I am upon this Subjec%. 256 Chinese Letters. Let. XXXIV. SubjecT:, which will give thee an Idea of theTem- per of the Norman Pleaders, and of their Law-fuits. In the Country of Caux there was a Curate, (which is a Name the French give to certain Priefts that are charged with the Conduct of the Inhabitants of certain Quarters in a Town, or of all thofe in a particular Village) who had a mind to have a fine Houfe built, ...but wanting the moft ne- cefTary Material for railing fuch a Structure, which was the Money \ he had no other Way to come at it, but by the Sale of fome Stock which he was pofTefs'd of. He applied therefore - to feveraJ Brokers at Roan i who, tho' they were well ac- quainted with all the Quirks of the Law, were afraid to negociate with a Prieflr of their Country, becaufe they knew but too well, that in Normandy the Clergy are too cunning for the boldefr. Plead- ers. At length . the Curate had recourfe to a cer- tain Bookfeller who had married his Sifter, whom he importuned fo much to take off his Stock, that the Bookfeller confented to let him have the Money he wanted. As foon as he had got the Cafh, he did not delay to put his Defign in execution. An Architect was imployed to draw the Model of a fine Parfonage Houfe, which the Work- men immediately fet about ; . and. fa quick were they in raifing it, that the new- Houfe was finifhed in a trice, like thefe inchanted Caftles mention' d in Romances. While it was building, and even fome years after it was finifhed, the Cu- rate came very often to Roan^ and made long Vi- fits to his Brother-in-Law, with whom he had taken care to have the beft of Cheer ; for fuch coarfe Food as Beef and Mutton was too heavy for the Parfon's Stomack, nor were fuch Fifh Let. XXXIV. Chinese Letters. 257 Filh as Mackrel, Eels, or Tench, good for his Conftitution ; he muft have Soles, Trouts, fcf c. The patient Bookfeller, confidering him as his Brother- in-law, humour'd the Curate's Palate and Fancy, tho' it was againft the Grain ; tho' he was furprifed fometimes, that his dear Kinfman who preached To well upon Temperance, fhould fo little put in Practice the fine Leflbns that he gave to other Men. The Curate did not care what he thought, his Head was full of Matters of much more Confequence ; he had been a long time plotting withhimfelf to go to Law with the Bookfeller, and to recover the Stock which he had given him in Exchange for the Mo- ney he had received of him to build the Parfonage- Houfe. Such a Proceeding required mature Con- fideration, and would have been thought ridiculous in any but a Norman Prieft ; but our Curate did not want for that Chicanry which is innate in his Countrymen. After having paufed a long Time, he thought he could not take a better Courfe than to get off" of his Bargain by plead ingDamage. The People in China , dear Yn-Che-Chan^ as fond as they are of Law, would have laugh' d to have feen a Bonze, near 50 Years of Age, fuing at a fupreme Tribunal for the Right of Minors. What, would they fay to fuch a orie, are you an Idiot? For this is the only Cafe in which you can obtain your De- mand. Chufe which you pleafe of the two , either you have the Ufe of your Reafon, or you are der prived of it. If the former, why do you defire to be treated differently from other Mea? If the latter be your Misfortune, by reftoring you to your former Right, you muft have a Guardian appointed to take care of you 3 and be committed to the Ho- fpital of Fools. This 258 Chinese Letters. Let. XXXI V. This no doubt, dear Yn-Che-Chan, would be the Argument of our Mandarins ; but the Norman Magiftrates tho' they don't want for Wit, don't reafon fo eonfequentially. Too jufr and too accu- rate a Pleading would fhorten Law-fnits, by which the Revenues of the Judges would fuffer. 'Tis not proper to draw Inferences at the Expence of the Pocket. A French Poet might well fay, We live in the Courts of Law by ether Aden's Fellies. Admit that all Men were fagacious and prudent, v. hat would become of Chicanry ? And without Chi- canry, how would that vail Number of People live, who have nothing elfe to depend on ? The Parfon perfectly knew the Genius of his Country, and therefore he did not fcruple to commence a Law-fuit upon fo falfe and trifling a Plea as he would not have dared to exhibit in any other Country. Tho* he had formed a Refolution to go to Law, he did not think fit to ftrift his Quar- ters. He fared well with the Bookfeller, at whofe Hoyfe he had good Cheer, and that gratis- Where could he have met with fuch a Hoft ? One mould have thought it impofiible for any hut a Norman Priefl: to live upon a Man, and at the fame Time to profecute him : The Curate however did not de- fpair of carrying his Point ; or at leaft flattered himfelf, that he fhould have gone a good Way in the Suit before his Hoft knew any thing of the Matter. For this Purpofe he went and privately co'nfulted with an Attorney, who unluckily for him, being the Bookfeller's Friend, was fo afto- nifhed at his Defign, that he thought he ought not to conceal it j and therefore he went to the Bookfeller, and told him what had pafTed. The Bookfeller, as much furprized as a Man could well Let. XXXIV. Chinese Letters. 259 well be, ran to tell his wife. " Your Brother, " /aid he, is feeking to recover the Eftate he fold " us, and which we have fo dearly purchafed. " Go and talk with him, and endeavour to dif- " fuade him from treating us fo ill, after the M Services we have done to him. I don't care to c * fpeak to him myfelf, for fear I mould fly into a " Paflion, being fure that I could not forbear to " reproach him warmly for his Ingratitude.' ' The Bookfeller going to dine at a Friend's Houfe, his "Wife did not remain long alone ; for the Parfon who had fcarce been two Hours before with his Lawyer, came in fmiling, to know what there was for Dinner, and ordered an Addition to be made to it of fome Pafties, which were fent for in an Inftant. Then he fat down to Table, and his Sifter let him eat on without mentioning a Word of what fhe had to fay to him ; but when Dinner was ended, " Brother, /aid Jhe, I can't fmother my Surprife at your Proceeding. What ! Are you for paying the Obligations you are under to me and my Hufband, by the bafeft In- gratitude ? Was it not enough for you to have borrowed a round Sum of Money of us, which we might have employ 'd in our Trade, but muft we lofe every Penny of it ? My dear, reply 'd the Parfon, I dorf t underftand ivhat you ?nean ; let us drink about, a little Liquor zvill be better thai all this Nonfenfe. 'Tis not fuch Non- fenfe as you imagine, reply* d the Woman, and 'tis a Shame that you fhould pretend to be fo very ignorant of the Matter, when you have been this very Morning to fee an Attorney to enter an Action, which may be the Ruin of my Family. The Parfon finding he was detected, anfwercd with 26o Chinese Letters. Let. XXXIV. M without any Confufion, Hold thy Tongue , don't M be in fuch a Pajfion ; 'tis neither again/} thee, u nor agabi/l thy Children, that I mean to enter an " Aiiion ; 1 Jkall only go to Law with thy Hujband j *< my Buf.nefs is with him alone." What do'ft thou think of this Diftircetion, dear Yn-Che-Chan ? Is it not comical, and does it not demonftrate the Maker- of- it to be an odd Mortal ? We muft own that the moft zealous of our Chlnefe Pleaders would never have thought on't. So rare an Expedient is what • none but a Norman, and' a Clergyman too, eou'd have invented. The Wife, thou may'ft imagine, did not relifh this wife Di&in&ionv 'Twas in vain for her to argue with the Parfon, that while he was at Law with her Husband, me and her Children were equal Sufferers. The crafty Divine kept clofe ftill to his firft Excufe. He lov'd his Sifter dearly : He mould be forry to have the leaft Quarrel with her, he only meant to fue her Husband. At length the Woman was quite out of Temper. If this be Cafe, faid fhe to the Curate, fince you are for ufmg'us fo ill, get out of my Houfe<\ 'tis not fit that you Jhou'd go all the JVays in the World to ruin me. The Parfon was a little ftartled at this Compli- ment, for he did not expect it ; and it vex'd him the more to be turn'd out of Doors by his Sifter, be- caufe he had no Money in his Pocket, and at that time did- not know whither to go for a Lodging. Any Prieft but a Norman would have -thought he had nothing more to do than to return to his Par- fonage, to pray to God, and to live by the daily Profits of his Church ; but this did not fuit our Pleader's Tafte, who got out of the Scrape by the moft comical Expedient in the World. He took fhelter Lct.XXXIV. Chinese Letters. 261 fhelter in a Publick-Houfe, where he had fcarce lodg'd two Days, but he got the Oilier to lend him ten Piftoles, which was what the poor Wretch had fav'd out of three or four Years Wages. When the Parfon had finger'd thefe Piftoles, he fee'd, his Attornies and Council, and the Book- feller was arrefted and fued ; and what will furprize thee more, dear Yn-Che-Chan, is, that he lofbhis Caufe in the firft Court of Juftice ; he might have talk'd of the Merits of his Caufe, and of the Injuftice that was done him till Doom/day , he had no other Remedy to guard himfelf againft the Curate's Profecution, but to appeal to the Chief Tribunal of the Province. His Affair is not de- termin'd to this very Hour, nor can I be certain what will be the Ifiue of fo flrange a Profecution. 'Tis probable however, as I have been told that the Curate will be fent back to his Parfonage with- out any Money. The Man that I think moft to be pity'd in this whole Affair is the poor Oftler, who, 'tis to be fear'd, will never fee his Money again. The Curate's coming to the Inn where he happen'd to be a Domeftick is one of the Strokes of Fate which fully proves Predeftination. And how cou'd the unhappy Man forefee that he took fo much Pains to be the Bubble of a litigious Cormorant ? This Story, dear Yn-Che-Chan^ may give thee an Idea of the Normans. Till I came into their Country, I fancy'd it was impofllble to find Peo- ple fo fond of Law as the Cbmefe, or that went to Law upon fuch Trifles ; but now I am quite undeceiv'd, and I plainly fee, that be a Nation ever fo vicious, one need not defpair of finding another as bad. I have feen no Fault in the Afiatkks which I have 2-o2 Chinese Letters. Let. XXXV. I have not difcover'd among fomeof the Europeans, nor do I perceive any Virtue in Europe^ but what is known in Afia. Men, dear Yn-Che-Chan^ differ vaftly in their Garb, Language, and exter- nal Behaviour, but refembJe one another pro- digiously in their darling Paffions. If one knew the Infide of Men as we do their Outfide, we fhould difcover that all the People in the Univerfe form'd but one Nation. FarewcL LETTER XXXV. From Tiao at Mofcow to Yn-Che-Chan at Pekin. iT Dear Yn-Che-Chan, §lff^ HE Mufeovites, notwithstanding the — 5(f|) Care that has been taken for many Jfe Years pafr. to cultivate their Genius, ;% are, in my Opinion, the moft un- ^e^sS^o^ polite, and lumpifh People in the World ; and it will require a good deal of Time yet to eradicate all their old Cuftoms and to en- lighten their Underftanding. I compare the Muf- CGVites to thofe dry uncultivated Lands abandon'd for many Ages, and over-run with Weeds that can't be grubb'd up without much Toil ; and even when this is done, it will take up many Years .before they will produce a plentiful Crop, A Na- tion •Let XXXV. Chinese Letters. 263 tion does not rife all at once from the groiTeft State of Ignorance and the.moft favage Barbarity to the European Politencfs, and between two Extremes ib oppofite there muft be a Medium. Such a Me- dium is the State which the Mufcovites are in at prefent. They are very different from what they were heretofore, but are ftill very far from being like the Germans their Neighbours. The Mufcovites v/ere always exceedingly vain, and by confequence Self-lovers, which two Faults ever accompany one another. As ignorant as they were 50 Years ago, yet they were continually comparing themfelves to the ancient Grecians ; and now that their Knowledge is increaied, their Pride is increafed in Proportion, and they are, in their own Opinion, the moft perfect Nation in the Univerfe. Whereas the Arts and Sciencies which they have learnt, and are every Day learning from Foreigners, ought to convince them, that they have fcarce attain'd to the firft Degree of human Knowledge ; yet they imagine they are arrived to Perfection, tho' true it is, that ihe good Luck they have had on fome Occafions contributes to augment that good Opinion which they have of themfelves. Notwithstanding the Progrefs which the Sciences have made for 25 Years paft in Mufcovy, yet if all the Foreigners in the Country were to quit it, I'll engage that in lefs than 15 Years, the Country would relapfe into its former State. The Mini- itersat the Helm know this full well, and therefore they favour Foreigners, efpecially the Germans, all they can. The common People on the contrary can't endure them, whether 'tis becaufe they have not yet left off that old barbarous Cuitom of de~ fpifing 264 Chinese Letters. Let. XXXV^ fpifing other Nations, or becaufe it wounds their Vanity to fee Foreigners employ'd in the principal Offices of the State, and m the chief military Employments. The Decencies of Hofpitality feem to be the laft Virtues which the Mufcovite Vulgar are like to be acquainted with, and it will require yet a great many Years to infpire thern with a Love of one of the mod: eflential Articles of the Law of Nature. "Such is the Pride of the Mufcovites, that they can't bear to hear what the European Hiftorians relate of their Sovereigns. Thofe Authors will have it, that in the Year 955 the Ruffians were all, to a Man, Idolaters 5 the Auftrians on the contrary pretend that they have received Chri- ftianity from its firft Eftablifhment ; but what proves their Annals to be falfe is, that they don't tally with one another. Thofe of Mo/cow fay, that one Andrew having embark'd at a Port in Greece^ pafs'd the Euxine Sea, and landing at a Place where the Boryjlhenes falls into the Ocean, travell'd to Kiow, which was then the moft trading Town in all Rujffia. As foon as he was come thither, he innxmSted the Inhabitants, and perfuaded them to embrace Chriftianity. He went from thence to the Principality of Novogrod, which was at that time feparate by its Government from the Mufcovite Empire. He found the Inhabitants of the Latter as gentle as thofe of the Former, and having poflefs'd them with his Sentiments on the Head of Religion, he embark'd again and went to Rome, where he met with a People not lb wife nor tractable as the Mufcovites. He had little Caufe to like his Journey, therefore he left that City and went to Peloponneffus s but it far'd much worfe Let. XXXV. Chinese Letters. 26*5 worfe with him here than in Italy , for he was crucify'd. All this Hiftory is flatly contradicted by the Annals of Novogrod, which make no more men- tion of this Andrew than they do of the Em- peror Cunficu, who liv'd and reign'd at China a- bout 9800 Years ago. What the others fay of Andrew they attribute to one Anthony. 'Tis true that they alio bring this Anthony from the Levant Sea ; but the Veflel they put him on board is fome- what extraordinary : inftead of a Ship they make him fail upon a huge Mill-ftone ; this was the Ship on which Anthony crofted the Waves, which was thought fo extraordinary by the Inhabitants of No- vogrod, that they did not fcruple to follow the Advice of a Man who came to them in fo fur- prifing a Manner. The Mufcovitc Monks, who are as great Knaves and as greedy of Money as the Bonzes ) fet up a prodigious Mill-ftone one or two Centuries ago in one of their Convents at Novogrod, whkrh they fay was the fame that was fo ferviceable to this Anthony ; a Perfonage altoge- ther imaginary, for this fecond Story is as faife as the firft. 'Tis certain, and all good European Authors a- gree in it, that from the time of Rurtk, who reigned in the Year 760 of the Chriftians, all M'ifcovy was idolatrous, and embraced a Religion more fenfelefs than that of the Sect of Foe. Where were Andrew, Anthony and the Mill-ftone then ? After the Death of Rurkk, his Son Igor, who fucceeded him, married a Woman whofe Name was Ola, a Native of Plefkow, and by her he ha ! a Son, named Stcjlaus, to whom he left the Empire at his Death ; but the Son being very N youug, 2,66 Chinese Letters. Let. XXXV. young, the Princefs Ola had the Regency during the Minority, and went about the Year 955 to Conjlantinople^ where having embraced Chriftianiy, fhe returned afterwards to her Dominions, and en- deavoured to eftablifh it there j but her Succefs in this Project was very indifferent, for almoft all the Mufcovhes retained their ancient Credenda, and her own Son Stcflaus lived and died in Idolatry. 'Twas not till after his Death that JVolodimir was foli- cited by the EmbafTadors of feveral Chriftian Princes, and particularly by thofe of the Em- peror of Conflantinople^ and being prevailed on by their Arguments to turn Chriftian, many of his Subjects followed his Example. Wolodimir was not ignorant that among the Chriftians there were feveral different Sects, and he was willing to know all before he determined in favour of any. Pie made himfelf acquainted with their feveral Opinions, and declared himfelf at laft in favour of the Greek Religion. He fent Ambafiadors to Conjlantinople^ to the two Em- perors Bafil and CoJiJlantine^ to declare to them that he was refolved to embrace their Religion, on Condition they would give him their Sifter in Marriage, and conclude a Treaty of Alliance with him, offennve and defenfive. The Greek Princes accepted of the Offer, and JVolodimir went to Con/iantinoplcy where he took to him a Wife and a Religion, and was afterwards named Bafil. That's the true Epocha when the Muscovites began to fee the Error of the ridiculous Wor- fhip of Idols, tho' it was an Epocha much rather owing; to Politicks, than to any true Tafte JVolo- dimir had for Chriftianity. That Prince, whofe Mother was Daughter of a Citizen of Novogrod y had Ijet. XXXV. Chinese Letters. 2-67 had two other Brothers, who difputed wi:h him for the Empire ; but by good Luck he inthdy de- feated and got rid of them, tho' being ftili afraid of fome frefh Commotion, he thought R to fecure himfelfof powerful Succours by the Alliance of the Greek Emperors. That it was which deter- mined him to embrace Chriftianity, and to choofe die Greek Seel: with a Preference to all the others, becaufe it was a Seel of the greateft Ufe to him. Were we to examine nicely, Dear Tn-Che-Chan, into the Matter, I am very fure we mould find that no Prince changes his Religion, but Politicks are, if not altogether, yet in Tome Meafure the Motive. As Politicks have a very great Influence upon private Men, as well as Princes, in the Change of their Religion, WolodimiSs Subjects, in order to pleafe him, followed his Example, and pre- fently the whole Court became Chriftian. The Mufcovlte Priefts, who are great Miracle-mongers, afcribe the total Change which was made under that Prince to nothing lefs than a Miracle. They fdy, that after he had fubdued all the Provinces of the Empire by his Arms, he aflembled the moft confiderable of the Inhabitants, and in their Pre- ience threw a Book into the Fire, which they match' d out of the Flames without its receiving any Damage. This amazed them fo much, that they quitted all their ancient Opinions, and broke their Idols in Pieces. The European Authors, efpecially the French, German, Spanijb and Italian, make a Jeft of this pretended Miracle. They fay there could be no fuch thing, becaufe the Mufcovites only abandon'd one Error 10 embrace another 5 and that 'tis unA N 2 poilible 268 Chinese Letters. Let.XXXV. pofiible the Deity fhould work a Miracle to au- thorife a falfe Doctrine. If one may believe half of the Europeans, the Mufcovites are never the better for breaking their Idols, and they are e- qually punifh'd and tormented everlaftingly after Death ; for, according to them, Hereticks are damned as well as Idolaters and Atheifts, therefore they muft be equally criminal ; and an Italian, or a Frenchman will tell you, that the Ruffians might as well facrifice ftill to their Gods Piouruni, Mo- coffi, Cborfi and Stribi *, as to be fubject to the Patriarch of Conjiantinopk, and to follow his erro- neous Opinions. Since the Chriflians damn one another fo plen- tifully to everlaiting Punifhment for any trifling Difputes they have about the Preference due to their Paftors, or the manner of kneading the Bread which is ufed in their Ceremonies (for thefe are the chief Points about which the Greeks and Ro?natis are divided) ought we to think it extra- ordinary that they fo freely plunge into Hell the beft Men that have lived for fo many Ages in China, and that they give no better Treatment to Confucius, a Man born for the Inftrudtion and Happinefs of the human Race ? As die Europeans who adhere to the Romifly Faith defpife the Mufcovite Doctors and Priefts, the latter have as hearty a Contempt for them. 'Tis true the Cafe is not equally the fame between them ; for among the Romans there are Scholars of great Eminence, who have employed all the Learn- ing and Eloquence poffible to defend their Opinions. * Thefe are the Names of the old Mufeovite Idols. On Let. XXXV. Chinese Letters. 269 On the contrary, the Mufcovite Divines have but juft learned to read fince they were forced to it by the laft Emperor ; and it was looked upon as an extraordinary thing to preach in the Mufcovite Language at Petcrsbourg, after that Prince had new-modelPd his Empire. Before him the Priefts and Doctors of the Church never made any pub- lick Difcourfe ; nor did they fo much as explain the fundamental Books of their Religion, but only read them. They faid that all thefe eloquent In- ftru&ions and ftudied Harangues were good for no- thing, and only ferved to multiply Errors. This fpecious Pretence made them ftagnated as it were in their Ignorance, and gave a Sanction to their Averfion to the Sciences. Thou do'ft not want to be told, dear Yn-Che- Chan, that thefe ignorant Priefts did not attain to Learning, becaufe their Prince was in love with it; and tho' they had a mind to comply with his Intentions, and to enter into his Views, it muft have required a great many Years to get Learning. The mere Defire of Learning is not fufficient to obtain it, and after a certain Age, 'tis feldom acquired, even by Study. The Un- derftanding being render'd dull by a long Courfe of Years paft in Ignorance, can never rife to a certain Pitch. Thofe ignorant Priefts who lived fifteen Years ago, knowing nothing themfelves, could not inftrucl their SuccefTors. 'Tis true that fome of the Youth have improved themfelves by foreign Helps, but of thefe there are few ; and the Ignorance of the Mufcovite Priefts in general may be compared to that of the Bonzes and the Lamas, and, like the latter, they are too N 3 fond 270 Chinese Letters. Let. XXXV J. fond of their old Cuftoms, and obftinately attachM to their Prejudices. Tho' the late Czar could not render the Priefts of his Government more learned, he did at leaft make them poorer. Ke abridged thofe Monks and Churches, that were but too rich, of Part of their Revenues, and united them to the Domains of the State. Perhaps he thought that the fureft Way to infpire the Clergy with a Tafte for Study, was to deprive them of the Means of living vo- luptuoufly, and that he impoveriuYd them purely to do them Service. If fuch was his real Defign, I fancy that the European Priefts elfewhere would not. like to be ferved in that Manner to encou- rage them to cultivate the Sciences ; tho', after ail, perhaps it v/ould be the moft ufeful and molt efu&ual Method. Dear Yn-Che-Chan, FareweL LETTER XXXVL From Siqeu Tcheou at Paris to Yn -Che- Ghan^Z Pekin. D^Yn-Ghe-Chan, Have not forgot that I prom i fed to acquaint thee of the Fate of fome of the moft famous French Philofophers. P^ji\l^ I will now be as good as my Word, ^^«¥ and thou wilt the* fee how far great Men are from finding thofe Refourfes and receiv- ing Let. XXXVl. Chinese Letters, 27* ing thofe Honours here which they have at Pekin. What Refpect have we not for the Memory of Confucius f Tho' he has been fo many Ages inter mortuos, his Glory has fufFered no Diminution; the whole Empire, even at this Day reverence him as much as when he was living. He had then, tho' he was not a King, as much Power as a Sovereign ; and tho' he did not govern China by the Scepter, he conducted and regulated it by his Laws and Counfcl ; by his Iirftruelion ot Princes he mnde the People happy, and by ivn dering the Subjects virtuous he eflablifh'd the Throne of the Kings. The Obligation which the Chine fe have to fills great Man, and the Refpedt which the Emperors pay to his Memory, have entailed hereditary No- bility on his Family for ever, a Privilege which no other enjoys -, nor is the Gratitude of the Na- tion and its Sovereigns confined to thefe Marks oi Refpecl and Eiteem ; for they have erected a ftatery Tomb for this Philofopher on the Banks of the River Su in die very Place where he aflbmbkd his Difciples, and where he inftructed them. It was but juft, Dear Tn-Che-Chan y that this Place, fo venerable for the ufeful Conferences that have been held there mould be confecrated to Perpetuity by the Ames of that Philofopher. I w/11 fay no more of the Honours which are paid in China to true Merit. "What I have now put thee in mind of, and what thou feeft praclifed every Day with re- gard to all Men of Learning, be they of what Seel: foever, will be fumcient to convince thee of the wide Difference there is betwixt the Fate of learned Men in France and thofe of China. N 4 I dare 272 Chinese Letters. Let. XXXVI. I dare fay, that in this Country, Dear Yn-Che- Chan, there have been Philofophers little inferior to Confucius, and the Number of thefe great Men is alfo very confiderable ; but I will only mention the chief of them, and particularly thofe of them whofe Works thou haft read, as they were lent to thee by our Friends the Miflionaries and our Nantes Merchant. The firft that I will take Notice of, ihall be Charon. This Man, whofe Behaviour was always irreproachable, whofe Genius had been the Delight of all the truly learned, was cruelly defamed after his Death, when they would fain have hinder *d one of his Friends from printing an excellent Work of his, which he had defired him to publifh. For this Purpofe they made ufe of the Authority of the * Head of the firft College in the Kingdom, and of many other Doctors j and even the f Magiftrates were dragg'd into the Af- fair.. In fine, after a great deal of Trouble and Care, Charon's Friend got it printed j but then it was to be examined by a President whofe Name 1E28 J&ffmin. This Man caufed feveral Parts of it to be fupprefs'd, which were afterwards reprinted in Holland; and that the Publick might have a compleat Copy of Charon's excellent Treatife of Wtfdom, there was a Neceffity for the Errors of the French to be corrected by their Neigh- bours. Michael de Montaigne, whofe EfTays thou haft read with fo much Pleafure, is daily reviled by a iuperftitious Pack of Monks, Priefts and Block- » The Rettor of the Univeriity of Paris. f The Attorney-General of the Parliament of Paris, heads : Let.XXXVI. Chinese Letters. 273 heads : So far from erecting a Maufoleum to this great Man, they fuffer his Works to be run down in twenty forry Books, his Perfon to be affronted, and his Memory to be attack'd. If any Man of Letters in China was fo bafe as to calumniate the Perfon of a dead Author, who cannot defend him- felf, and of an Author especially whofe Merit was an Honour to his Country, they would caufe his Hand to be cutoff; a juft Puniftiment for a Crime which can't be fufficiently abohih'd ! I will for- give a Writer for criticifing the Opinions of a Phi- lofopher who is defunct ; but to difturb his Allies, to difhonour his Memory by Lyes, this is a Fury we leave to the Europeans alone ; we (hall always hate it. Gaffendi fared no better than Charon, and Montaigne ; he was perfecuted while living-, and after his Death he met with the fame Fate. Dt- fcartes was forced to live and die out of his own Country. All thefe Philofophers, Dear Yn-Che-Chan, and many others, who have diftinguifhed themfelves by their Works, never received any Mark of Dis- tinction from their own Nation; tho' if any Statue had been erected, or ftately Tombs built for them, it might be faid that the French in general were not tainted with the barbarous Frenzy of thofe who have perfecuted them ; but 'tis fcarce known where they were buried, and it would have been quite forgot, if fome of their Friends in writing their Lives had not tranfmitted the Rembrance of it to Pofterity. What a Scandal' to France, Dear Yn-Che~ Chan, is fuch Behaviour ? What a Surprize to a Chinefe who -comes into this Country I Upon this K 5 Subject 274 Chinese Letters. Let.XXXVIi Subject I muft tell thee what happen'd to me a few Days after I came to Paris. I went into a Church * built upon one of. the Quays of the River, where I faw a irately Tomb. I was as yet unacquainted with the Cuftoms of the French ; 1 only knew them fuperficially, by the. Report of the Miilionaries,, and by the Books which we had read, two things which are generally very deceitful* and very liable to Caution. I thought at firfl Sight that this was Defcartes's Tomb, and I muft own that I had not the leaft. Sufpicion of the contrary. In the Converfation which. I had at Pekin with the Europeans, I was ufed to look upon this Philofopher as the Confucius of the French. Was this, I faid to one that was with me, the. Brefs they were in the Time ^Defcartes? What Name is it you give it, faid my Friend, with an Air of Surprize ? " This which you take- to be .the Statue of 44 Defcartes, is the Statue.of an. 7ta//tf« Cardinal, " whole Avarice ?nd Ambition had well nigh " ruined the Kingdom feveral times. Think you*. *' that this Defcartes of whom you fpeak has a. 4 Tcmh like that, the leaft Part of which coft " more in the Conftruc~tion than it has done to " bury all the learned Men in. the World fince " it began ? That Philofopher has no other Mark W cf Diftinclion but an Infeription againft the 44 Wall of a Church; and a Cooler that founds •" an annuahService for fifteen Crowns is as ho- V nourabiy treated." But if what you tell me he true, faid I, why. don't they dajh the Statue of this ■ Cardinal in Pieces ? How comes it to pafs, that the Jfies of a Man whom the Kingdom is fo much * The Church of Mazarine College. bound' Let. XXXVI. Chinese Letters. 275 bound to curfe y are honoured, while the Relicks of fo many great Genius's as have been an Ornament ta it are fuffer'd to rot in the mojl defpicable Oblivion ? " Thofe great Geniufes reply* d my Companion* were Perfons who left no powerful Heirs behind them that were able to defend their Memories ; nor have they any Monuments but in the Hearts of Gentlemen who have a real Love for the Sciences ; whereas the Cardinal having enrich'd his Family by his Robberies, and ad- vanced it to the higheft Rank, they fupport by their own Credit die Glory of the Man to whom they are fo highly obliged. So for from a Thought of deftroying theTomb which offends you, there are People paid for performing an annual Service in this Church to his Honour every Year. What, /aid 7, you are not con- tent to honour the Wicked by grand Structures, but you fuffer the Remembrance of them to be kept up every Year, and you permit a Man. to be extoll'd, whofe Memory ought to be held in Execration ! I don't wonder if Pcrforts of Wealth and Power mould not be very ftudious to acquire the publick Efteem, becaufe they are fure that Poflerity will pay them the fame Honours as are paid to Perfons who have difcharged their Offices worthily. Tell me, faid 7, what Honours you mean to pay to tliat wife Cardinal who is your firft Minifter at this time ? Except deifying him, you can do no- thing more for him than your Anceftors have done for this Cardinal,, and what you even per- mit to be done to him at this Day ; yet one has done a much Good to. France ^ 'as the other did Harm. N 6 All 2j6 Chinese Letters. Let. XXXVI. Ail the Diftinction, reply* d my Companion^ that there will be between thefe two Minifters, when the latter is dead, is perhaps that the virtuous one will have a Tomb anfwerable to his manner of thinking \ it will be plain, modeft, and put thofe who fee it in- mind of the Candour, Pro- bity and Difintereftednefs of the Perfon whom it inclofes. " That is as much as to fay, reply* d /, that if Refpecl and Veneration don't ope- rate upon the Family of the living Cardinal, as Vanity and Oftentation did upon that of the dead one, he will perhaps be interred as plainly as you fay Def cartes was, without any Forwardness on the Part of the State to teftify its Acknowledgment, by fupplying what the Modefty of the Cardinal's Heirs might hinder them from doing. O the Wifdom of that Nation, where the greater!: Philofopher, and the moft illuftrious Minifter eafily obtain a Grave of fix Foot long to be interred in ! What a fenkltfs People are we Cbint 'fe^ who muft to be fure think very differently from the. French? fLnce every Year has augmented the Edifices we have built near the Tomb of Confucius^ fo that the faid Tomb is now as big as a Town. The Frenchman with whom I talk'd, Dear Yn- Che-Chan^ was fenfible of the whole Force of my Irony. What d'ye mean^ faid he? *Th a Misfortune to our Nation to declare fo little Re- fp eel for, and Attachment to, the Memory of the great Men whom it produces. The Example of our Neigh- bours ought to he a Letfbn to as y to reform fo fcan- dahus an Omiffion. He was much in the right. The Dutch have, erected a, Statue in Brafs to- Emfmus Let.XXXVL Chinese Letters. 277 Erafmus *, in the Middle of one of their fineft Towns. They have lately given the moft au- thentick and moft publick Tokens of their Re- gret for the Lofs of Boerhaave. The ErtgUJh are ftill more careful to honour the Memory of their great Men ; thev erecl: Maufoleums for them near thofe of their Kings ; nay, if Perfons of real Merit, though they are Foreigners, happen to die in their Country, they give eflential Marks of their RefpecT: to it. They can't endure that the Aihes of a Philofopher, of a wife Man who ought to be confidered by Mankind as one of thofe Pre- ceptors which Heaven raifes up every now and then to . inftrue~t them, mould be mix'd with: thofe of other Men. St. Evremont, who like almoft all the French Philofophers, was perfe- cted and obliged to leave the Kingdom, ftaid for a while in Holland, but fettled at laft in, England^ where after many Years he fmiuVd his long Courfe, being 90 Years of Age, 5 Months and 20 Days, when he died ; retaining that lively Imagination and folid Judgment which had acquired: him the Efteem of all Europe, to the laft Moment of his Life. He order'd by his Will that he fhould be interr'd without Pomp. The Englijb did not care to difobey his Orders, nor, on the other Hand,, could they bear that a Man fo wor- thy of the greateft Honours fhould be deprived of 'em on Account of his Modefty. Tho' he- was not of the Religion of the Government f r * Rotterdam. •f You afkme, Sir, what was his Religion ? I muft tell you that he always profefled the Romijh Religion, in which he was born. Dei Maizcauxy in his Life of St. Evremoat. and 278 Chinese Letters* Let,XXXVI> and tho' he was a Foreigner, they chofe to bury him in a Temple famous for the Maufoleums of the Kings of England, and for thofe of fuch illuftj ir ous Perfonages *, whofe Knowledge, and the Ser- vices they have done to the Publick have procur'd them a Place there. I can't think on't without Horror, Dear Tn- Che-Chan^ when I confider that if Locke, that Engltfh Philofopher, whofe Works thou haft read with fo much Admiration, had died at Paris, lie would not only have not had a Place in adif- tinguifh'd Tomb, but would have been denied Burial, and that becaufe he was not of the Re- ligion which was uppermoft ; he would have been interr'd in fome Field. The moft favage Na- tions refpecl the Memory of great Men ; nothing excufes them from treating them with Marks of Honour 5 and with the Parifians, Religion ferves as a Pretext to authorife the blackeft Crimes and the moft barbarous Cuftoms. Oh ! did we but know the French in China as well as I begin to know them, we fhould abate very much of our Efteem for them, and mould think ourfelves far better Men. Farewell and let me hear from thee, * There are the Tombs of the Cafaubons, Cam* den, Barrow, Chaucer, Spencer, Cowley, Ne-ivton, Milton, &c. who would all have been interr'd at Paris in a Layfb.ll, as Molierc, the greateft Poet that France ever had in the Comic Strain, had like tc have been. LETTER Let. XXXVII. Chinese Letters. 279 LETTER XXXVII. From Tiao at Mofcow to Yn -Che- Chan at Pekiru Dear Yn-Che-Chan,. OS CO JV is a. large City, but 'tis dirty, ill built, and has nothing wor- thy of a Traveller's Curiofity ; and its Inhabitants ftill retain very much of their Ancestor's Clownifhnefs. As the Court is kept at Petersbourg, they have not had the Opportunity of improving by the Examples which they would have {gqh. every Day in civiliz'd Courtiers, and the Foreigners that are always in the Retinue of the Sovereign, whofe Number is very confiderable. The : Inhabitants of Mofcow don't yet relifh the Lofs of their Beards, which they were obliged to cut off by an Order of the laff. Emperor, when the fame had like to haye. caufed a. general. Re- bellion ; fo that the Prince was under a Neceiiity of employing all his Power to fuppre fs a dangerous Infurredtion ; for it was Death to the Muscovites to have their Chins laid bare, and they thought it a- (hocking Demand to require them to change their, old Cuftoms. How ufeful foever thofe Innovations were which the. Czar introduced, they cvc ite^ Numbers 2 So Chinese Letters. Let, XXXVII. Numbers of Malecontents, fo that he was obliged to exert his defpotic Power in its fulleft Extent to get them Admifiion. He had to do with a rough untraceable People, a People that had little if any Senfe of Honour and Glory, that were inured to the fevereft Chaftifements, prepoflefs'd in favour of their .own Vices, and that thought their Igno- rance perfect Wifdom ; and if they were not treat- ed at this very Day with the fame Severity as ever,, the old Cuftoms would foon get the better of the new ones, and long Beards would again be the Fafhion. I can't comprehehend, Dear Tn-Che-Chan^ how a People that are not intirely void of Senfe can be fo uneafy about Drefs, and whether they fuffered their Hair and Beards to grow, or to be fhaved. I will forgive the Mufcovites for preferring Death to the Cuftom of having a fmooth Chin, Ignorance and Stupidity being the effential Caufes of Obfti- nacy ; but that a People fo knowing, fo polite, fo civilized as the Chinefe, mould do the fame thing, and fall into the fame Errors as Nations that are in a manner barbarous, 'tis what I can't conceive. Yet our Forefathers, at the time that China was conquer'd by the Tartars ', were as un- eafy for the Lois of their Hair, as the Mufcovites for the Lofs of their Beards. They could not bear the Thoughts of being obliged to (have, their Heads like the Tartars ; therefore they refifted for a good while, and when they faw they muft fubmit to the Razor or die, feveral preferred the latter ra- ther than part with their long Hair.. What Folly is here, Dear Tn-Che-Chan ! and what a Mark o£ the Force of Prejudice ! Be the Difference be- tween, the Nations what it will, in refpect of Ge- nius,, Let. XXXVII. Chinese Letters. 281 nius, the Muscovites died for their Beards, and the Chinefe for the Hair of their Heads. Who knows but there have been People heretofore that rebelled for keeping up the Privilege of wearing long Nails, and others for paring them to the Quick. I will add one thing here, which is ftill a ftronger De- monftration of the Caprice of the human Race ; viz. that the fame People who rebelled and fuffered Death upon the Suppreffion of certain Cuftoms, equally indifferent, obeyed the fevered: Orders with Submiffion, paid exceflive Taxes with- out murmuring, and fubmitted their Eftates, their Liberty and their Families to their Sovereign with- out Reluctance ; but all this Loyalty, and all this Confhncy vanifh'd upon the Thoughts of clipping off a few Hairs, as ufelefs and as infignificant to the Health and Benefit of the Body, as the other Excrements which it is impowcr'd by Nature to evacuate. To return to the Mufcovites : Heretofore the Patriarch who refided at Mofcow was the Head of their Religion. He was anciently appointed by the Patriarchs of ConJIantinople^ and elected after- wards by fome Ecclefiafticks that were chofe by the Czar. This Patriarch had great Authority ; he determined all Matters fovereignly which re- lated to Religion, and the Prince himfelf too con- sulted him on certain Affairs. His Drefs was a long black Robe, and whether he went on Foot, or on Horfeback, or in a Coach, his Pafloral Staff was always carried before him. The People flock'd from all Parts to receive his Benediction, which he gave them by fpreading two of his P'ingers and laying his Thumb upon the two others that were bent. This Benediction did not pleafe tbe late Czarj 282 Chinese Letters. Let. XXXVN. Czar ; he thought the Credit of the Patriarch dan- gerous in a State whofe ancient Cuftoms he meant to change intirely. Befides, he comprehended the Clergy in the States that he intended to reform ; therefore he abolifh'd the Dignityof the Patriarch, and made his Subjects fubmit again to the Patriarch of Conjiantinople. This render'd him Mafter of the Clergy even more than he was before ; for the Authority of the Patriarch of Conjiantinople is but a Phantom, which fubfifts no otherwife than as it pleafes the Prince, and vanifhes when he thinks fit. There are alfo fevcral other particular Pontiffs in Mufcovy. The chief who are called Metropo- litan^ are thofe of Novcgrod, Rojlow, Cafani and Sarfkeinfi, who have feveral other Pontiffs under them, with the Title of Arch-biftiop. Of thefe there are feven, viz. the Arch-bifhops of Kiow,Mof- cow, JVolodimir, Tobolfke in Siberia, the Arch-bifhop the Kingdom of Cafan, and that of AJlracan. A vaft Number of the Clergy, Priefts and Fryars are dependent on thefe Pontiffs ; fo many, that in the City of Mo f cow alone 'tis affirm'd, that, not to mention the Monks, they reckon'd 4000 Popes, which is the Name that the Muscovites give to their Ecclefiafticks. The Popes are chiefly diftinguifh'd from the Laity by a little Cap call'd Shuffia,which the Pontiff puts on their Heads upon the Day of their Ad- miffion ; and in this Cap refides all their Authority and all their Merit. When they go to thrcfh a Pope, they cunningly take off his ShufHa, for if any Blow of the Cudgel mould light upon it, or if they throw it upon the Ground, fevere would be the Punifhment. 'Tis very common to fee the Ecclefiafticks fight at Mo/cow, where they often Let. XXXVII. Chinese Letters. 283 go to the publick Houfes and get themfelves drunk with Beer, Mead, and Brandy ; but woe be to them when they are drunk and infult any one, it they don't take care of their Cap. The fame Mechanic at Mofcoiu that happens to meet a Pope in the Streets, whofe Brains he had almofl beat out but the Night before at a Ta- vern, humbly afks his Bleffing, and the Pope gravely confers it upon him, by making a Crofs on the Forehead and Breaft, after which he gives him a Kifs. I can't help thinking, Dear Tn-Che-Chan^ that there's a good deal of Refemblance betwixt a Aii'fcovite threffing and worfhipping one and the fame Pope by Turns, and a Cbimfe offering Pre- fents to his Idol one Day, and whipping it the next, befides giving it the moft abufive Language. Man, when abandoned to his Prejudices, is every where the fame, and his Follies are of much the fame Nature, tho' they appear under a different Form ; the one Man cudgels the Prieft, whom he reveres ; the other fcourges the Idol which he wor- fhips. What an odd Jumble is here of Religion and Revenge, SuperfHtion and Impiety \ The Pontiffs and the Popes, befides the Tenths and other Revenues which they enjoy, have the Advantage of felling all Offices, Dignities and Favours depending on them. This is forbidden them by their Religion, but they don't much mind that ; and the Ecclefiaftical Traffick is as publick at Mofcow as the buying and felling of Goods ; the Bifhop fells to the Priefts, and the Priefts to all that will lay out Money with them. All the Temples of the Mufcovhcs are of a round Form, and arch'd over, to denote as they fay the Almighty Power of the great God who a eated the Heavens., 284 Chinese Letters. Let. XXXVII. Heavens. This Sentiment comes very near to the Opinion of thofe learned Men who own the Tien for the Sovereign Lord of the Sky, and who would undoubtedly approve of the Form which the Muf- twites give to their Temples ; but one thing where- in they would not agree, would be in the great Virtue which the Mufcovites afcribe to Bells, with which they have taken care to furnifh their Tem- ples in abundance. I can't imagine for what Rea- fon it is that they think the Noife which is made by two Pieces of Brafs ftriking one againlt another, lo precious and falutary ; for they abfolutely con- demn all Sorts of Mufick, when it is employ'd in Divine Service. They muft needs judge of the coeleftial Faculties by the Dulnefs of their own ; and this undoubtedly induces them to believe that a frightful Noife of Bells, enough to ftun any Body but themfelves, is preferable to the harmonious Sound of an Organ. The Mufcovites have feveral other Opinions al- together as ftrange. They don't admit of Figures in Relievo in their Temples ; but they have a great Number of Pictures, and an Image is more or lefs in their Efteem according to its Thicknefs. What Folly, Dear Yn-Che-Chan, what Impertinence is this ! Either the Reprefentations of human Figures are lawful in the Temples, or they are contrary to the Refpecl which is due to the Divine Being. If they are lawful, what fignifles the ridiculous Dis- tinction of a Statue and a Painting ? And if they are not lawful, to what Purpofe is it again ? What follows, Dear Yn-Che-Chan, is another Cuftom of the Mufcovites, not lefs abfurd than the former. When a married Couple have perform 'd the Duties of Marriage, they can't enter into their Temples Let, XXXVII. Chinese Letters. 285 Temples till they have been wafh'd in their Bagnio. But alas ! has the Performance of one of the moft facred and venerable Functions of Na- ture, a Function on which depends the Prefervation of the human Species, a Function which renders Men truly happy, which unites and maintains the Bands of Society ; what, I fay, has the Per- formance of this Duty any thing in it, either con- trary to the Refpect which is owing to the Deity, or unworthy of thofe who profefs to worfhip him ? Is it upon account of any corporal Filth which may be contracted in the Difcharge of this Duty ? But if this were the Cafe, it would be much more necefTary to banifh thofe from Church who, during the Courfe of the Day, have fubmitted to the Necef- fities of Nature, and have evacuated the Aliments they have been nourim'd with by the inferior Parts. Since the Mufcovites have taken the Cuftom of their Purification after the Duties ot Marriage from the MufTulmen, they ought likewife to imitate them in thofe which they practife after certain na- tural Functions. I cant help fmiling at the Credulity of Man- kind, when I cenfider, Dear ] k-Cbc-Chan, in what three-fourths of them make an fential Part of that Worfhip which they pay the Divinity to con- fifl ; fome think they honour him by warning their Pofteriors with great Care, others oy bathing themfelves in Bagnio's, fome by tearing theii Flefh to Pieces, others by not eating ; fome by making ridiculous Figures and Contortions ; many by ab- fiaining from Women, that is ro fay, by becom- ing ufelefs to Society, and by tormenting them- felves all their Life-time to peipetuate the wicked and dangerous Example which they give 5 feveral by a- 86 Chinese Letters. Let. XXXVII. by killing, mafiacreing and cutting Mens Throats, to bring them to the true Faith ; and others, in fine, by flaming the Altars of the Supreme God with human Gore, and making Nature fhudder for the Sake of doing Honour to its Author. What a vaft Field for Reflection, Dear Yn- Che-Chan, is the Folly, Fury and Rage of Man- kind ! All their monftrous Paflions are guided by the falfe Notion which they have . of the Worfhip which ought to be paid to the Deity. Happy are thofe wife Philofophers who are fenfible that all thefe external Ceremonies, thefe prepoftercus Mor- tifications, thefe cruel Perfecutions, thefe barbarous Sacrifices, are Actions which are an Abomination to that Being, fovereignly great and fovereignly juft, who only judges of Men by their Hearts, and not by their Habits. Farewell Z)^r Yn-Che-Chan, and let me hear from thee* LETTER Let. XXXVIII. Chinese Letters. 287 LETTER XXXVIII. From Yn-Che-Chan at Pekin, to Choang at lfpaharu Dear Choang, Agree with thee that the true Dif- ciples of Confucius have almoft the fame Notions of the Deity as the Perjians ; but there's a wide Dif- ference betwixt them as to the Crea- tion of theWorld, which is what I believe thou haft not fufficicntly taken notice of. They both agree that all Beings owe their Origin and Prefervation to the good Will and Pleafure of a Being fovereignly good, powerful, intelligent and eternal ; but the Per- jians fuppofe that this Being created every thing that exifts out of nothing, that he extracted Matter out of nothing. On the contrary, the Chinefe Literati can't conceive that Matter was not co- eternal with the Supreme Being; and they fay with all the ancient Philofophers, both Indians^ Greeks, and ^Egyptians, that 'tis impoffible it could be taken from nothing, and that by Confequence it mull have been co-eternal with God. Dear Choang, I have carefully examined into the Sentiments of the Ancients upon fo nice an Affair. I have rumaged over all the Authors of the Library of 288 Chinese Letters. Let. XXXVIIL of our Friends the Miflionaries, and I find that there is but one Tingle Voice among the Ancients for the Eternity of Matter, and that the ancient Africans and Europeans had the fame Opinion as our primitive Anceftors. The /Egyptians^ whom the Greeks reckon' d their Matters in the Arts and Sciences thought that Mat- ter had exifted always. They afcribed the Forma- tion of the firft Men, as well as of all other Ani- mals, to the Fertility of the Earth warm'd by the Sun; and they pretended that the human Race commenced in /Egypt. See what Diodorus Siculus fays of this Matter *. The /Egyptians arguing, from the Fertility of their Soil, and the Advan- tages they derive from the Nile, fay that this very River produces a great Number of Animals, and all the kinds of Nourifhment proper for them, to- gether with the Cane-root, the Lotos, the Egyp- tian Bean, the Fruit call'd Cor/eon, and feveral other Plants or Fruits which are proper for Men themfelves. They quote in particular the Inftance of the Rats, which we have formerly mention'd, and at which they fay that all who fee them are aftonifh'd ; for fometimes thofe Animals are per- ceived as appearing out of the Ground, with one Half of their Bodies already form'd and alive, while the other Half frill retains the Nature of the Slime to which it ftill adheres. 'Tis plain there- fore from thence, fay they, that as foon as the Elements were laid open, /Egypt produced the firft Man, becaufe, in fhort, as the World is now difpofed, /Egypt is the only Country that breeds * Diodor. Lib. I. cap. v. p. 17, I ufe the Tranf- lation of the Abbe Terujon. Animals, Let. XXXVIII. Chinese Letters. 289 Animals. " The new Men contemplating the " Form of the Univerfe, and admiring its Order " and Beauty, were (truck with a particular Ve- *■* neration at the Sight of the Sun and Moon, *' which Planets they looked upon as the two 4C principal and eternal Deities. That, Dear Cboang, was the Opinion of the /Egyptians, i, e. of the firft People of whom the Europeans have any Knowledge. They not only believed Matter to be eternal ; but of a Part of that Matter they made their principal Deities. They were very far from thinking that the Uni- verfe could be form'd by the firft Being out of no- thing, becaufe they granted the Power of forming Men and Animals to Matter. The Greeks were all agreed with the /Egyptians in this Article ; and, of all their various Se£ts, not one admitted of the Creation of Matter, or fup- pofed that it was formed out of nothing. The Platonicians fuppofe that God * and Matter were the Principles of all Beings. Matter had been from all Eternity without Form or Shape, and moved without Order ; but God gave it a Form and flx'd Rules. Plato explains himfelf * Auo & ruv tzecvjav cItteQeivsv ap^«V, Geov >^ vhyv, ou y£j vow wfocrccyopevci x^ u'lriov. Ejkjsi &e r%v vhr,v ctpxploc,- Ttrov iCj u7Te^ov y i£-h<; ywiaboci rot, cvyKpp&u. A-raxta's ^i ttcT'e ccvrr,v xivov(A>s)/yiV t vtto re 0ea (purlv e»? hoc, cvvwfc hr,\ot.\, toVov, r«|tv aV«s'a{ )tf-\r\ova. r,yY)troifASvov '. DuQ> omnino effe rerum principia, Deum atque materiam, ilium, & mentem & caufam appellat. Effe autem ma- teriam informem & infinitam, ex qua concretiones fiant, ea cum aliquando temere & immoderate & inordinate moveretur, aded ait in locum coa&um, quod ordinem temeritati przeftare cenfuerit. Diogen, Laert, Lib, iii. in Fit. Platon, Segin 6. 3. O clearly 290 Chinese Letters. Let. XXXVIII. clearly concerning the Eternity of this firft Matter, * void of all Form ; and concerning the irregular Motions with which it was agitated before the Spirit, i. e. God made life of it in the Formation of the Univerfe. Cicero f has, in one of his Works, given us this Opinion of the Platonicians in a very clear manner. The Stocks admitted of Matter \ as the uni^ verfal Principle of all Beings. They underftood two things by the firft Matter, grofs Subftance, and the Spirit which vivify'd that Subftance where- in it was diffufed. They |] inclofed the Divinity in the Univerfe as the Soul is in the Body, the one performed the fame Functions throughout univerfal Matter, as the other in one of its Parts 5 * Ex. yup rns iotvUs to 'HoifocTra.v oCx l^lrcf.oii p. 177, Edit. Lipf. therefore, Let. XXXVIII. Chinese Letters. 291 therefore, according to thofe Philofophers, the material Principle muft necefiarily have been from all time coeternal with the vivifying Principle. The P eripateticks , who are attach'd to the Doc- trine of Arijlotlcy fuppofed, with their Matter *, that the World was eternal ; and of all the Opi- nions which that Greek Philofopher maintained, that was the Hypothecs in which he waver'd lead. He admitted Form, Matter, and Privation for the Principle of all Beings ; thefe three things had fubfifted from all Eternity, and from all time Matter had fucceflively changed its Form, and confequently, by affuming a new one, it was de- prived of the former. As to the Epicureans, they held that Atoms f had always exifted ; which Opinion Epicurus had borrowed from Democritus, and Democriius from Leucippus. All the ancient Philofophers, whether they be- lieved that the World was form'd by Chance, or * Mundum efle genitum omnes antiqui philofophi ante ipfam Ariflotelem pofuerunt,utAnaxagoras, Demo- critus, Empedocles, Meliflus, Plato cum caeteris ; fed ipfe Ariftoteles,' omnium primus, ingenitum & sternum fecit, ttt de fe ipfemet ait I. de Cash text. 102 & qui ilium fequuntur, mundum ingenitum & ab aeterno ponunt. Francifc. Toleti S octet. Jefu Comment, in oclo Libros Ariftotelis de Phyfica aufcultatione. In Lib. viii. Pbyfic. Ariji. cap. 2. quaji. 1 . fol. 210. col. 1. Edit, in \ xo . + Principium bine cujus nobis exordia fumet, Nullam rem e nibilo gigni divinitus vnquam. Lucr. de Rer. Nat. Lib. i„ Tranjlated by Creech. And now let this, as the firft Rule be laid, Nothing 'was by the Gods of nothing made. O 2 whether 292 Chinese Letters. Let. XXXVIII. whether they admitted of an intelligent Being which prefided at the Regulation of the Univerfe, have equally admitted of the Eternity of Matter. They always thought it was impoflible that a ma- terial Subftance could be extracted out of nothing, even by Divine Power. The European Authors, who are living at this Day, frankly own the Oppo- fition that there is between them and the other Phi- lofophers ; but they fay that the Devil * deceiv'd thofe who were not of their Opinion. As for my own part, Dear Choang, I think that they them- felves have been Dupes to their own Prejudices. Thou knoweft that I could never agree with our Friends the Miflionaries that Matter was extracted out of nothing ; and tho' I was always of their Opinion concerning the Qualities of the Supreme Being, of the firil intelligent Principle, fovereignly juft and fovereignly powerful, I maintained and do ftill maintain, that Matter muft have been coeternal with him, tho' it was always in Sub- jection to him. If the Supreme Being created Matter, whence did he take it ? Is it foreign from him ? This cannot be, becaufe there can be nothing beyond him, and becaufe he would be no longer infinite, * Gentilibus omnibus perfuafum fuit cum Deo mate- rlam increatam ab aterno coextitijje. Tetigi hoc in Sched. hift. § 37. Lit. O. et duas caufas expofui quibus a Sat ana mendacium hoc perfuaderi Jibi fuerint pajfi : unam quod ne a Deo quidem crederent ex puro nihilo quic- quam fieri pojfe ; alteram quod exiftimarent niji ?nateria detur quts Jit independens Principium mali, fore ut Deus kabeatur autor malorum. DifTert. xii. Stoicis ma- teria principium mali. Ad Thef, xii. Jacob Thomas p. 162. Let. XXXVIII. Chinese Letters. 293 if he was limited by any thing whatfoever. Is it in him ? This is likewife impoffible : He would be equally finite, the Matter which was in him be- ing under a Neceflity of forming a Point there, and every thing in which a Point may be plac'd being meafurable. The Miflionaries think to evade this Difficulty, by faying that God did not take Matter either within or without him ; but that he created it by his Will. There is nothing fo eafy as to defeat this Objection by the very Principles of thofe who make ufe of it ; for according to them, to fay that God has created Matter by his Will, is to fay that he made it himfelf. They don't diftinguifh the Attributes in the Divine Being ; the Will of God is God himfelf. If his Attributes were diftinct, there would be feveral Infinites ; his Juftice, his Mercy, his Power being infinite in the fame manner as his Will j whereas there can be but one Infinite, and the Idea of In- finity excludes every Idea of Augmentation. There- fore when the Miffionaries fay that God made Mat- ter by his Will, they repeat what is but the fame thing, tho' in different terms, that God created Matter j but ftill the Difficulty remains, which is to know from whence he took it, when he created it. There are feveral others that follow, which are no lefs confiderable. If the Divine Being created Matter, how is it poffible it mould be fo defective as it is ? Can Imperfection flow from a perfect: Being ? From whence comes moral Evil to be introduced into the World, if it were not from the Defects of Matter ? Nothing could not produce it, for nothing can come out of nothing ; nor can God be the Author of it, his Nature being intirely O 3 oppo- 294 Chinese Letters. Let. XXXV TIL oppofite to it ; yet moral Evil there is, therefore it mult have derived its Source from defective and even vicious Matter, which has exifted from ail Eternity, and which was always the Source of Evil, as the Spirit and the Supreme Being is of Good. The Mimonaries may torment themfelves as much as they will, they rauft own that if Matter did not exiir coeternally with God, he is the Caufe of moral and phyfical Evil ; and if he is not, he i3 therefore not the Author of every thing which exiils ; for to anfwer as they do, that evil pro- ceeds from non-entity and nothing, is jefting with People. If nothing had the Power of creating Beings, its Power would extend as far as God '3 Power, which is abfurd and ridiculous. What they fay to get clear of this powerful Objection, is really pitiful. They pretend that Evil is a Pri- vation which partakes of non-entity, as Sicknefs is a Privation of Health ; but 'tis evident that moral, and phyfical Evil are Beings as pofitive a3 moral and phyfical Good. What mould hinder a Man who is inclined to make an ill ufe of the Cbfcurity of Terms, and to have Recourfe to Equivocation, from faying that Health is a Priva- tion of Sicknefs, and that confequently Health is only a Privation which partakes of Non-entity ? 'Tis certain that Evil is as pofitive a Being as Good, and that Vices proceed from a real Prin- ciple as well as Virtues. A Man who robs his Countryman out of mere Covetoufnefs, does an A£t. as real and as pofitive as a Man that gives Alms to a poor Body cut of Charity. Can any doubt, except they are blind, that the different Acts of the Intention of thefe two Men are Acts as real and as pofitive, the one as the other I It Let- XXXVIII. Chinese Letters. 295 If Evil be therefore a pofitive Being, as it is, it being impoffible for God to be the Caufe of it, any more than nothing, which in that Cafe, would have a Power equal with God, and would every Day produce and form by Chance * new Beings which we don't fee ; Evil muft necefTarily and confequently have its Source in Matter, de- fective in its Nature, and yet coeternal with the Divinity. Thefe, Dear Choang, are my Sentiments. I know that thou do'ft not approve of them ; that thou haft adopted the Opinion of our Friends the MifTionaries without Reftriclion, as to the Crea- tion of the Univerfe ; but perhaps thy Under- ftanding is rather dazzled than truly convinced. Fareivel. * Nam fi de nihilo fierent, ex omnibus rebus Omne genus nafci pojfet, nil femine eg ere t. Lucr. de Rer. Nat. Lib. i, If nothing can be fertile, what Law binds All beings ftill to gen'rate their own Kinds ? Why do not all things varioufly proceed From ev'ry thing ? What life of iimilar Seed ? Creech's TranJIal LETTER 296 Chinese Letters. Let. XXXIX. m,*smm ■-^sl j&W LETTER XXXIX. From Tiao at Mofcow, to Yn-Chb- C h a n at Pekin. Dear Yn-Che-Chan, ^?SSS N m y laft Letter J g ave tIiee f° me Account of the Muscovite Temples ; but I did not tell thee y that the Chriftians who are not of the Greek Faith are exprefly forbid to enter them. If any one of them mould tranfgrefs that Order, and he mould be taken in the Fact, they would feverely give him the Difcipline of the Knout, and perhaps he would be condemned for the Remainder of his Life to hunt Sables. 'Tis almofl as dangerous for a Roman or a Dutchman to enter into a Church at Mofcow, as for a Jew to fall into the Hands of an Inquifitor at Goa. The Mufcovites place Dogs and all that are not of their Seel in the fame Oafs. If a Shock-Dog, or a Spaniard, enters into one of their Churches, "tis alike prophaned ; the Filth is the fame, whe- ther it be caufed by the fhagged Beaft or the Man ;. for was Shock ever fo dirty, and the Spaniard, con- trary to the Cuftom of his Country, ever fo fpruce and fweet-fcented, the Temple muft of Necefiity be confecrated over again, and all the ufual Ceremonies performed. A French Merchant of Let.XXXDf. Chinese Letters. 297 of my Acquaintance, with whom I lodge, told me a very merry Story upon this Head, which I had much ado to believe ; but to convince me of it, he fhewed me the Book where he had read it, and it is as follows. " * Some Years ago an Ambaflador from Eng- " land went to Mofcow^ and carried a great " Monkey with him, whom he put in a Livery, " like one of his Foot-boys. The Monkey got " aftray one Day, and leap'd into a Church, cc which then happened to be open, juft oppofite " to the AmbafTador's Houfe. The unlucky " Ape, as thofe Animals commonly are, did a " great deal of Mifchief ; he fkipp'd about every M where, loofened and quite fpoiled the Pictures " that hung to the Walls, and committed other *< Ravage. The Church- Warden hearing a ftrange " Rattle, ran to the Church, and feeing the Ape M there in the Livery of the Englijh Ambaflador, " whom he took for one of his Valets, he (hut " up the Church, and went immediately to tell , and that he form'd his Judg- ment g.02 Chinese Letters. Let. XXXIX. ment of it by another Picture * which he had feen at Rome of this Painter, in a much better Tafte and Defign than the Mufcovite Picture ; but a Frenchman made a Jeft of both Pictures, and allured me that the one- was painted by a forry Greek Dawber, and the other by a Scholar of Pietro Perugini ; and that if a Man had ever fo little Experience in Painting, he might eafily dif- tinguim the Stile. Be this as it will, Bafilides has given the Preference to this Picture ; for he allures that it had fpoke, and faid there was written round it,. My Grace and my Virtue be with this Image. Bafdides having promifed the Mus- covites that while they preferved this Image in Mo f cow the Emperor would always profper, the Mufcovites watch it as carefully as the Trojans did the Statue of Pallas. There was no Credenda in Antiquity, how filly foever, but have been renewed in thefe latter Times; and the Moderns are altogether as fuper- ititious as the Ancients. A Man would now be burnt at Mo/cow, if he mould prefume to fay the leaft thing againft the Worfhip that is paid to this Image. What would they not do therefore to the Man who, like another Ulyffes, mould undertake to rob them of this fecond Palladium f ? I heard * This Picture, pretended to be painted by St. £#/£- On the Day that the Corps is carried to the Place where it is to be interr'd, the Kindred of the Deceafed hire a Number of Mourners that walk before the Corps, making Cries, Lamenta- tions and Howlings, very much like thofe unhappy Creatures that have been bit by certain venomous Infects, whofe Sting difturbs their Reafon. The Number of thefe Mourners is more or lefs ac- cording to the Riches of the Heirs, at whofe Ex- pence the Interments are made. When one con- siders the Cuftom of the Mufcovites to pay People to weep for the Death of their Kindred, one would think that they themfelves were infenfible of it ; and that being afhamed of their Hard- heartednefs, they make others do what they ought themfelves to do, for die fake of preferving fome Decency ; 308 Chinese Letters. Let. XL. Decency ; but when we confider the Complaints, the Cries, the Grimaces, and all the external Marks of Sorrow which they mew upon this Occafion, 'tis plain that the Ufeof thefe Weepers who afflict themfelves by Art muft be attributed to an ancient Cuftom which they received from the Grecians. How foolifh are Men, Dear Sioeu Tcbeou, to make a Comedy of the moft melancholy Subjects? What is it but turning the forrowful and pious Ceremony of paying the beft Devoirs to their Kindred into a ridiculous Farce, to employ Comedians upon fuch an Occafion, who weep becaufe they are paid for it, but laugh inwardly at the Death of thofe whom they feem to lament, fuch Deaths being their Livelihood. In many Parts of Afia they are as filly as they are in Mufcovy^ where alfo they think they do Honour to the Dead, by Tears that are purchafed. When the People come to the Grave, where the Deceafed is to be interr'd, a Pope, who in the Funeral Proceflion carried the Image of his Patron, places it on his Stomach, and there holds it, while both the Image and the Corps are again per- fumed ; which done, the Kindred go and in a refpectful Manner kifs the Image, and befeech it to be kind to the Deceafed, who had the Honour to bear its Name ; and that it would be fo good as to introduce the Perfon to Monfieur St. Peter. Surely the Mufcovites look upon this Demi-God as the great Cuftomer at the Port of Heaven, and undoubtedly they think he is very fevere in the Collection of his Duties and the Functions of his Office. Thou wilt be able to judge of this by the Copy which I fend thee of the Paffport and Certificate which the Prieft delivers to Let. XL. Chinese Letters. 309 to the Deceafed, and puts between the Thumb and Fore-finger of the Right-hand, before the Body is put into the Grave. I have copied it from one of thofe which they always keep ready for the next Perfon that fhall undertake a Journey to the other World. " * We N. N. Bifhop and Priefr do own and xc certify in a publick Manner by thefe Prefents M that N — , the Bearer hereof, has lived with us " like a good and true Greek Chriftian ; and tho* " he has committed Sins, he has neverthelefs con- iC feffed them, and received Abfolution, and the •" Holy Supper, for the Forgivenefs of thofe very one of the 2;reateft Follies in Life is to make the Salvation of fome Men depend on the Conduct of others. What Reafon is there why a Perfon fhall be punim'd for a Crime in which he had no Hand, if fo be that 'tis a Crime to be interr'd with the Head towards the Weft ? By all the Rites of Juf- tice we are to fuppofe that God will punifh thofe who inter, and not thofe who are interr'd. This very Argument may be apply'd to feveral of the Opinions of the Europeans ; Opinions almoft as ftrange as thofe of the Mufcovites and Perfians. In three things out of four, the Non-obfervance of which in Europe expofes to everlafting Punifh- ment, the moil careful People can't be lure they (hail not fail. What an Abfurdity 'tis to over- charge Religion with an infinite Number of Cere- monies, Let. XL. Chinese Letters. 313 monies, and to make them fo many fundamental Articles of Faith ? Yet 'tis thefe Europeans that boaft they are fo wife and learned, who have acted fo imprudently. To hear them condemn the fu- perftitioiis Cuftoms of the Jfiaticks, one would take them for Philofopher.s above all Prejudices ; but let us examine them in their Turn, we (hall find them a hundred times weaker, and more in- clined to Superftition than the People are for whom they have fo great a Contempt. 'TisTime for me, Dear Sioeu Tcheou, to think of putting an End to my Letter ; yet I can't for- bear adding one Word more concerning fome of the Mufcovite Cuftoms. Their Mourning never Lifts above fix Weeks ; during which Time they pay a Prieft for muttering fome Prayers every Day, for the Comfort and Repofe of the Soul of the Deceafed. This fame Prieft (huts himfelf up in a Box, which is for that Purpofe only ; and he takes care to moiften his Prayers by drinking every now .and then a large Glafs of Wine. Thou m.ift not think this ftrange, fmce the Mufcovites, in what State or Situation foever, always drink plen- tifully ; for Sorrow never takes away their Rclifli of Wine and ftrong Liquors ; Co that as foon as they return from the Grave, all that have join'd in the Funeral Proceffion fit down to Table, and partake of a Feaft, where they tipple to the Me- mory of the Deceafed, make themfelves drunk to his Honour and Glory ; and they celebrate the Day, as the ancient Romans celebrated the Revels of Bacchus. The Mufcovites pay Mourners to fhed Tears at -the Interment of their Kindred ; but none of them ever think fit to give Money for P drinking 3*4 Chinese Letters. Let. XL. drinking to their Memory, that being a Duty which they always difcharge themfelves. If it was upon any other Occafion but this, I fhould own that it were better to drink than weep. Farewel: 1 /hall fet out to-morrow for Peterfbourg. INDEX. INDEX. A BAS, a Per/ten Emperor, how denied Ao cefs to Iman-Couli-Cans Wives, 102. Abfurdities, adopted as eiTential Points of Religion, 201. Aclrcffes at Opera's are lewd Women, 154. Their yearly Salary, 156. Their Names, in France ought to fignify the Prices they run at, ibid. The Price in Perfia is paid before the Aclrefs is fent, 157. A Story of a Per/tan Nobleman and a Dancer. 157, 158. Adam, the ridiculous Notions of the Per/tans concern- ing his Fall, 190, 200. Adultery, the Inclination of the French to that Sin s H3- Egyptians, their Opinion about the eternal Exigence of Matter, 2S8. Sav, that their Country produced the firft Men, ibid. Alcippus, from whom defcended, 29, Angels, the Notion of the Perfians about their Ori- ginal, 196. An unaccountable Story concerning two of them, 197, 198. Anger, a Caafe of Death, 33. Animalcule, afferted by Leibnitz, to be immortal, 102, 113. Aquafortis why diflblves Silver., not Gold, 116. Arabians., now ignbraatj 8-. P« Arabic INDEX. Arabic, the Language of the Learned in Ferf.a , 86. Arimafpes, a People with one Eye, 231. Aruth, a Name given by the Ferfians to an Angel, 197. AJfes, who fo named, 85. AJiromorres, a People without a Mouth, 232. Atheifm, a certain Seel: that leads to it, 38. Atoms* laid by Epicurus to be the Principles of all Beings, 185, 186. Attraction, what it is according to Nnvton, 1 14. Aulus Gellius fpeaks of People with one Eye, 231. Of Men without Heads, 233. Author, firft Author and Principle of all Beings, 38. B. BArate.s, a People of Tartary ridiculous in whaf relates to Religion, 209. Their Manner of kill- ing their Priefts, 209, 210. Remarks on this fin- gular Cuftom, 210, 21 1. Baftlides, his great Power in Mufcovy about religious Affairs, 300, 302. Baftinadoes, upon whom inflicted, 35. Bazars in Ifpahan fuperior to thofe of Fekin, 8 1 . Beards, Muscovites do not relifh the Lofs of them, 279. Beauty, Nations differ in their Tallies about it, 23. What conftitutes a Beauty in France, and what in China, 23. A Beauty among the Tungufes Nifovcs, 221, 222. Being, Firft and Supreme Being, his Exiflence proved, 38, &c. 103, 104, &c. Bells, great Virtue afcribed to them in Mufcovy, 284. Bifbop of Rome, call'd the Head of all Chnftians, 57. Blemians, have no Heads, 233. Bonzes, the Difciples and Friends of Foe, 70. Their ridiculous Doctrine of the Metempfychofis, 7 1 . Their other dangerous Practices, ibid. See Foe. Book - I N D E X. Bookfeller, a Story of him and a Curate in France about a Law-Suit, 256, &c. Brothel-Houfes, allowed by the Romans and Chinefe, 146, 147. The Reafons the French give againft fuch, 147. Regulations made by the Queen of Naples about a Brothel-Houfe, 148, 149, 150. C. C~^\Andlcs of Wax ufed in France in the Bed-Chamber ^1 of the Sick, 32, 33. Canonical Books among the French and Chinefe, 3 8, 40, 4$. Capricionfuefs prevailing among the Vulgar, 82. Caramania De/erta, the Luxury of Women there, 250. Cardinal, a pompous Tomb erecled for one in France, 274, 275. Centaurs, whether there be any, 240, 241. Ceremony and Formality much 'ufed by the Chinefe, 176, 177, iffc. An Account of the Ceremonies they ufe at Meals, 178, 179, iffc. Ceremonies obferved by the French when fick, 31, 32, 33- Certificate, given by the Priefls in Mufco-zy to their Dead, 308, 309. Charles XII. defeated by the Mufcovites. 226. Cberon, defamed by the French, his Countrymen, 272. Chbiefe, their Inclination to put Tricks on Travellers, 14. Are more Knaves than Fools, 15. Their phlegmatic Tempers, ibid. A Chinefe cheats an Englijh Merchant, ibid. Another cheats a Dutch- man, 15, 16. Their Refpedl and Reverence to old Age, 19, 20. Are much fway'd by Intereft, 20, 21. A Female Beauty among them defcrib'd, 23. Their Averfion to Manners and Cultoms of the Eu- ropeans carried too far, 25. Their continual Dread of Death, 26, 27. Their infamous way of taking P 3 Revenge, I N D E X. Revenge, 34. Their Inclination to Law-fuits, ibid. Their ancient Monuments and Books neglected, 38. The Original of the different religious Seels among them, 38, 39, fsV. The Arguments of the mo- dern Chinefe Commentators for the Production and Regulation of the Univerfe by material Caufes, 88. 89, 90, 287. The Conduct of the Chinefe to- wards their Wives,. 98. A Man here can have but one lawful Wife, 1 1 9. Permitted to have Concubines, ibid. Their Wives are virtuous, 1 24. Why the Chinefe are under fuch Conftraint in Ja- pan, 134, 13^ &c. They are afraid of the Ja- ponefe,, 138. Chinefe Comedies compared with thofe of the Perfians, 159. The Manner of acting an Opera in China, 171, 172. Their fatiguing Ceremonial of entertaining Guefls, 176, 177, fgc. They honour Men of Learning and Merit, 271. That Uneafmefs fox the Lofs of their Hair, 280, Chcler^ compared to Madnefs, 17. Coaches, their great Number at Paris, 5, 6. The Characters of the Perfons that ufe them, 7. Colleges ofdffes, who fo called-, 85. ■Comedies, thofe of the Chinefe and Perfians compared, 159, 160, CSV. They are Pictures of the People where acted, 161. Some critical Remarks on Plays, l6l, 162, C5>. Commerce in France, its Pillars, 21, 22. Complaifance, how differing in France and China, 21. Compliments, the Perfians excemvely full of them, 87. Compulfion, a principal Maxim of the Jefuits, 74. Concubines, allowed in China and Perfia, 119, 120. None in France, 1 42. Confucius, a Chinefe Commentator, 37, 39, 50. The Marks of Honour the Chinefe put upon him, 271. Convulfionaries, a Sect in France called Janfenifis, 50, 57. An Account of thei; pretended Miracles, 62. See Paris, Coquette^ I N D E X. Coquette, ho odious Character in Paris, 144. Comeilles, two Brothers Poets in Normandy, 255. Courtezan, her beautiful Houfe defcribed, 86, 87, Wherein a French and Perfian Courtezan agree and differ, 152, 153. Credulous, the Vulgar are fo, 59. Crifal-dus, from whom defcended, 29. Cuckolds, fome made fuch by the Perfian Emperors, 101, 102. Curate in France, a Story of him, 256, &V-. Cujloms, good or bad, how perpetuated, 84. Cyclops, People with one Eye, 231. Cynocephali, a People with Dogs Heads, 233. D. D Anting, infamous among the Perfians, 154. Daurs, a People in Tartary, iubjeft to the Emperor of China, 205. They worfhip a perni- cious Deity, 206. Their Manner of Worfhip, ibid. Their Houfes, 207. Their Manners and Cuftoms, ibid. Death, conftantly dreaded by the Chine fe and French,- 26, 27, 31, 32. Democritus, his Opinion about the Principles of all Beings, 185. Defcartes, his Opinion adopted by the French, in. His infinite Number of Worlds, 113. Forced to live and die out of his own Country, 273. Had- not the. Honour of a Tomb, 274. Difcord and DifTention at Ifpahan, 82. Difpute between a Cartefian and Ne-ivtonifi, 1 1 7. Difputes about Religion in France, 47. Dutch fettled in Japan, 130. Difcovered a Con- fpiracy againft the Life of the Emperor, ibid. Aflifted the Emperor in deftroying 40000 Japonefe- Chriftians, 132, 133. Blamed for this Barbarity, P 4 ibid. INDEX. ibid. Confined to a little Ifland, 133, 134. Ho- nour the Memory of learned Men, 276, 277. Dutchman, cheated by a Chine fe, 15, 16. E. EArs, a People with monftrous long ones, 2 3 $;. Elegies on the Dead, what Cicero fays of them, 28. Elixir, for procuring Immortality, 5 1 . Eng/i/h honour the Memory of learned Men, 277. Englijbman characterized by a Frenchman, 13, 14. Englijh Merchant cheated by a Chinefe, 15*. Epicurus, his Syilem compared with that of Tchin, 185. His Vacuum and Atoms, ibid. His Notion of the Production of the World by thefe Atoms, 187, 188, 291. The Agreement between his Sentiment and that of Tchin in inanimate Bodies, 188, 189, 190. The Refemblance of their Syftems in living Beings, 1 90, 191. What they fay relating to the human Soul, 192, 193. Epitaphs, Lyes in them render Hiftory fabulous and romantic, 27, 28, 29. Eve Wife of Adam, turn'd out of Paradife, 200. Evil, its Origin, 94, 199, 293, &c. Evil may be- come a real Good, no. Eunuchs guard the Eaftern Ladies, 96, 100. Evremont, tho' a Foreigner, buried near the Kings of England, 277, 278. Europeans, blamed for their extravagant Expences on Burials, Epitaphs, Tombs, £sV, 27, 28. For too much Indulgence towards their Wives, 98. For adhering to Traditions, 227, 228. For fluffing their Works with Fables and Lyes, 229, 230. For Neglect of Hofpitality, 254. Excommunication, how performed by the Mxfcovites, 299, 300. lye, People who have but one, 230, 231. Fane/tans, INDEX, F. FAnefian;, a People with long Ear?, 235. Fajhion, the French fwayed by it, 22. Fear, its Influence, 208. Feet, thofe of the Chinefe Ladies very little, 10, 11. Thofe of the French large, ibid. Reflections there- upon, 11, 12, 13. Fire, the Chinefe burn their Enemies Houfes, 34. Foe, the Head of the Sett among the Chinefe, 64. An Account of his Birth, Marriage and Education, 65, 66, C5V. A Difcovery of his Tricks by the learned Tchin, 67. His Mother's Dream, 68. He abdi- cated his Kingdom, 69. Impofed upon the Ignorant. ibid. Foreheads, what fort reckoned beautiful, 23. Frailty, Inftances of it in a Magiftrate and nn Officer, 61, 62. French, their Language, 1 . Their Temper and Man- ners, 1, 2. An Obfervation about the Murder of one of their Kings, 6. An Account of their Wo- men, 7, 8. Their Affability and Politenefs, 13, 24. Their Civilities to Strangers, ibid. Their extravagant Vivacity, with other Particularities in Converfation, 17. Their Laws in Converfation good, but ill kept, 18. The little Regard they have for old Age, 1 9, 20. They are not fo much fwayed by Intereft as the Chinefe, 20, 21. Much employed in Commerce, ibid. How tempted by Fafhion, 22. A Female Beauty among them de- fcribed, 23. They eafily adopt foreign Modes, 24. Their Ambition of leaving Tombs and Epitaphs be- hind them, 27, 28> 29. The Fear they are in of Death, 31, 32. The Precaution they ufe to tell a fick Perfon that he is a dying, ibid. The Cere- monies ufed before fuch a Perfon, 32, 33. They are brave Soldiers, ibid. Their Way of taking P 5 Revenge, r N D E X. Revenge, 34. Their Fondnefs to go to Law, 35* • 36. The Manner of their Appeals and Proceedings* ibid. Their different Sects in Matters of Religion, and the Maflacres following thereupon, 44, 45, 46, 47. Look on Pveligion as a Fable, and pre- tend to be juftified by it in committing Cruelties, ibid. Are void of Sincerity, 87. Adopted the Opinion of Defcartes, 1 1 1 . They are allowed but one lawful Wife at a Time, 142. Their In- clination to Whoring and Adultery, 143. A French Opera defcribed, 168, 169, &c. Their polite and familiar Way of entertaining Perfons at their Table, 176,. 177, &c. Are apt to believe Slander and Calumny on any Perfon, 213, 214. Give not due Honour to Men of Merit and Learn- ing, 270. Several Inftances of this, 272, 273, £sr7, Tuner ah, Ceremonies ufed by the Mufeovites on thofe Occafions, 306, c5<*. What "Way performed by the Turks,. 312, G. GJjfendi, a French Philofopher, perfecuted, 273. Genealogies , founded on falfe Titles crammed into Hiftories, 28. Goats, wormipped by the Berates, 209, Grandeur, Courtiers fond of it, 1 o 1 , 102. Gravitation, what it is, 114, 115. Gravity in Wickednefs, more blameable than Vivacity^ Greeks, declined in Learning, 85. H, HAtred, its bad Ejects, 140, 141. How foonit took place, 142. Havre de Grace, how the People there accofted a Qhinefey 2. Tease liira. with many troublefome • Queilion?^ r N D E X. Queftions, 3,4. Enquire about his Religion, ibid. Heads, Men faid to be without them, 233. People with the Heads of Dogs, ibid. Heidcr, a Perfian Prince, 83. Hire, to take Women by the Hire, a Cullom in Per- fia, 121. Hoofs, a People that have Horfcs Hoofs, 235. Hoops, their monftrous Size in France, 9. Hofpitality, the Perfians Lovers of it, 253, 254. I. JAnfenifis compared to Lao-Kium^s Sectaries, 58, Their chief Houfe razed, 80. Japan, Foreigners not allowed to come to it, 126, The Reafon of their Excluiion, 127. The Pride and Avarice of the Portuguefe Miffionaries, 127^ 128. Japonefe, an Account of the Stateof the Kingdom, and the Hatred they bear to the Portuguefe, 136, 137. And of the Execution of two Portuguefe Ambaffadors, with their Retinue, 138, 139. The Japonefe relapfed into Ignorance, by banifhing Foreigners, 225. Idolatry more ancient than Poetry, 245, Jealoufy, the Perfians greatly addicted to it, 96, 97, 98, &c. The dangerous Confequences of it to the Inhabitants and Strangers, 100, 10 1, Jedo, the Capital of Japan, 134, Jefuits, See Molinijls. Ignatius, the Patriarch of the Molinifts in Francs, 72, Was wounded at the Siege of Pampeluna, 73. Ap- plies to Reading, ibid. Stole away from his Brother, 74. Rambled over Spain, ibid. Came to Paris, ibid. His bad Behaviour at the College, 74, 75;. Longed for a Whipping-bout, ibid. Went to >£?- gyptyibid.- The Laws he impofed- on his Fol- P6 lowers ? INDEX. lower?, 76. He dies, ibid. The fabulous and blaf- phemous Tales of Jus Seel concerning him, 77, 78. Their Expreffions condemned, 79. They deify him, and revere his Images, ibid. Make the King their Friend, 80. Ignorance opens a Way to Errors, 70. Is the Caufe of Obftinacy, 280. Images ■, great Virtue afcribed to them, 59. Thofe of Ignatius revered, 79. Worshipped by the Ofti- akes, 2ii. Much ufed in Mit/covy, 301, 302. An Account of the famous one there, ibid. Vic- tories afcribed to one of their Images, 303. Imagination, its Power and Strength, 62, 73, 74. Indulgence, too much given to European. Wives, 98. Infcriptions, to be examined before they be erecled, 29,. Intemperance, pernicious, 252. Inter eft 9 not fo prevalent among the French as the Chine fe, 20, 21. Joan, Queen of "Naples, permitted a Brothel-Houfe, 1 48, Irtis, a River in Siberia, 225: Ifpahan, the capital City of Perfia, 81 . The Mofques here are beautiful, ibid. The Streets crooked, and unpaved, 82. The Vulgar very ftupid there, ibid. Walls extenfive, ibid. Difcord and DifTention pre- vail here, ibid. The Caufe of it, 82, 83. &c. Italy, exceeds China in Complaifance, 21. 1 K K. Ockebecker, his Cruelty to the Japonefe out of a bafe Complaifance to the Emperor, 132. L. LAo-Kium, Founder of a Sett amorg the Chinefe, 44, 50. His pernicious Moral, 50. His wild and ridiculous Opinions, 51, 52. The Infatuation and Follies of his Difciples, 52, 53. The mon- fttous Account of his Birth, 53, 54, 5$*. Latin* INDEX. Latin, the Language of the Learned in Europe, 86. Law, the Fondnei's of the Trench and Chinefe for it, 34, 35- Law of Nations, violated, 140. Laws in Convcrfation among the French good, but ill-obferved, 18. Law-books in France, to what compared, 143. Law-fuits, when called good or bad by Lawyers, 36^ The Normans fond of them, 255. Leibnitz, his Opinion of human Beings, 112, 113. Letters about the Author of Volteromania, 215, tjfc. Liberty of Thinking, dangerous to put a Stop to it, 223. Inflances of the Truth, 224, 225. Life, the Attachment of Men to it,. 26, 30. Locke, his Opinion of human Beings, 1 12. Lulli, firit compofed an Opera in France, 175. A merry Stoiy of his extraordinary Rife, ibid. Lyes, the Europeans charged with this Crime, 229, 230. Inftances of fuch Lyes, 230, 231, tsfc. Confutation of them, 238, 239, & € - Lyfander, The Infcription upon his Tomb, 29. M. MAhomet, his laft Advice, 96. Mallebranche, his Sentiments of human Being?, 1 12. Mandarines, how one was received by the Chinefe Emperor, 19. Were aftoniuYd at an European 's de^ fcribing to them the Map of the World, 26. Their great Authority in China, 35, 48. Some of them follow the Opinion of Lao-Kium, 60. Manners of Fre?ich and Chinefe, wherein agreeing, wherein differing, 18, 19, &c. Marriage, Perfans and Chinefe differ in their Opi- nions about it, 119, 120, tjfe. Maruth, a Name given by the Perftans to an Anr g el > i97> Matter, r N D E X. Matter, Spirit independent of it, 38, 108. What- Philofophers faid of its being the Principle of all Beings, 40, 42, 287, 290. Opinions of its be- ing eternal, 292, 293, 294. Melampus, from whom defcended, 29. Mencius, Difciple to Confucius, 39. Mermaids, whether there are any, 240. Metempfyckofis, maintained by the Bonzes, 69, 70, . Mill-Jione, faid to have carried a Perfon through the Levant-Sea., 265. Mingti the Emperor, his Dream, 64. Miracles wrought by Conwuljionaries, 62. Ignatius is iaid to have performed more than Mofes, 78. The Change in Mufcovy under Wolodimir afcribed to a Miracle, , 267, 268. MiJ/ionaries, their Eooks not exact or true, 30. Their Reports in China about Chriflianity in France, 37. What they eftablifh at China is rejected by modern Commentators, 45, 46. They mifreprefent Mat- ters to the Chinefe, 48, 49, 91. And are threat- ned for it, ibid:- They have afiifted the Chinefe in Sciences, 86. Caufe Difturbances in the Indies, 135. Their Opinion about the Creation of Matter, 293. Modifications, Spinofa calls all Beings Modifications of one only Subftaiice, 89. Molinijls, the Followers of Ignatius, a Name given to the Jefuits in France, 73. See Ignatius. Monkey defiles a Church at Mofconv, 297. A Nation faid to have. Monkeys Tails, 235. Monfiers lhort-lived, 239, 240. Barren, ibid. No Ifland or Province peopled with fuch, 241, 242,. 243. Montaigne, reviled by the Clergy, 272, 273. Moro, a Japonefe Chriftian, Head of the ConfpiratorS- againft the Emperor's Life, 1 30, Mofcvw, defcribed, 279. • Mofq-i'4%. I N D E XV Mofques in Iftahan, beautiful, 8 1 . Muscovites, an unpolite, untraceable People, 262, 280, Exceedingly vain and proud,. 263.. Learn Arts from Foreigners, ibid. The Vulgar Strangers to Hofpitality, 264. The Time of their embracing Chriftianity, 264, 265, &c. Different Opinions on this Point, ibid. The Names of their ancient Idols, 268. Preaching a late Practice among them,. 269. The Ignorance of their Priefts, ibid. Don't reliih the Lofs of their Beards, 279, 280. Their Patriarch's great Authority, 2S1. The Manner of his Benedi&ion, ibid. The Orders and Number of their Clergy, 282. Some odd Cuftoms among them, 282, 283. Their Revenues, ibid. The Form of their Temples, 283, 284. Several of their ftrange Opinions and Cuftoms, 284, 285. Their Opinion about the Exiftence of Matter, 292. Their Tem- ples to be enter'd only by thofe of the Greek Faith, 296.. Their Refentment for a Monkey's entring one of their Churches, 298. Their great Ignorance formerly, 299. Have their particular Saints in their Houfes, 301. The ftrange Cere- monies ufed on their Dead, 305. The Ceremonies ufed at their Funerals, 306, &c. Their Folly and Superftition in their Ceremonies, 311, 313. The Time of their Mourning for their Dead, 313, N. NAgafaki, a- Town in Japan, 126. Nature, its different Ways of Operation, 6_% 63. The Saying of a wife Roman on this Subject, ibid. Neamet-Olachi r a Perjian Prince, 83, Newton, his Syftem, 113, 114, 65V. Nightingales blinded, what compared to them, 98. Normans, a People in France, their Succefs in Sciences 2.55. Their extraordinary F.ondnefs for Law-fuit./ ibid, INDEX. ibid. A Story of a Curate and Bookfeller about a Law-fuit, 256, 257, &c. Novelty, the Vulgar Lovers of it, 79. Novogrod, a Principality in Mufco-vy, 264, 265. O. OBjiinacy proceeds from Ignorance, 280. Ola, Emprefs of RuJJia, endeavoured to bring in Chriitianity there, 265, 266. Old Age, how venerable, 19. Much regarded in China, but little in France, 19, 20. Oones, a People with Horfes Hocfs, 235. Opera's, Singers and Dancers about them dangerous, 153. Account of the Companies that perform the Perfian Opera's, 154, 155. The Governefs, her Buiinefs, ibid. Obfervations on a French Opera, 1 68, 1 69, &c. The Manner of acting an Opera in China, 171, 172. Opera's in France derived from the Italians, 173. OJliakes, dwell in Huts, 211. Adore Images, ibid. Feed their Images with Milk, ibid. PAinters, great Fomenters of Superftition, 244. Paris, a Demi-Prieft in France, Head of the Convulfionaries, or Janfenifts, 56, 57. A De- fcription of him and his Followers, 57, 58, 59. Compared with Lao-Kium among the Chinefe, ibid. His Image kept by each of his Sectaries, 59. De- votion performed at his Grave, 60. The Earth of his Tomb carried to Holland by a Lady, whofe After-conduct is defcribed, 60, 6 1 . Paris, much more populous than Pekin, 5. The Danger of walking in the Streets on Account of the Coaches, 5, 6. The common People civil there, 13. PaJJions, the Command the Chinefe have of them,. *6. Pavilion* I N D E X. P a vi/i on, ere&ed about the Grave of Perfian Ladies, 97. Paufanias, his Account of a Nation with the Tails of Monkeys, 235. Pekin, not io populous as Paris, 5. Peripateticks, their Opinion of the World'? being eternal, 291. Per pans, affable and polite, 85. Excel the Arabians ibid. Are in love with Sciences, 86. Yet voluptuous, ibid. Their Houfes built for Pleafure, ibid. Are exceffively full of Compliments, but void of Since- rity, 87. Are very jealous, 96. Their Wives greatly confined and guarded, ibid. Other Methods to quiet their Jealoufy, and keep their Wives honelt, 96, 97. Are not to look upon their Neighbour's Wives, 97. Are afraid to have their Wives feen after they are dead, 97, 98. Reflections on this Conduct, 99. The dangerous Confequences of this jealous Difpofition, 100, 101. May marry four lawful Wives, 1 20. The Inconveniences at- tending this Cuftom, ibid. Their Cuitom of hiring Women for a certain Time, 121. No Occafion for this Cuftom, 122. It is blameable and perni- cious, 123, 124. Their common Women compared with the Courtezans of France •, 152. The Num- ber of fuch, ibid. They pay Tribute, ibid. The Price they take, 153. Per/tans are fond of Mu- ficians and Dancers, ibid. An Account of their Opera's, 153, 154, &c. Their Comedies com- pared with thofe of the Cbinefe, 159. Per/tans not fcandalized by fhameful Reprefentations in Plays, 160. Their Idea of the Divine Being, 196. Their Notion of the celeftial Intelligences or Angels, ibid. Their ridiculous Notions of the Fall of Man, 1 99, 200. Their Opinion about the firft Appearance of the World, 202. About the Number of the Hea- vens, 202, 203. Fafhion bears no Sway among them, 247. But are luxurious and magnificent in their Apparel, 247, 248. Are fond of Jewels, ibid. I. N D E X. ibid. TheExpence they are at in Horfes and their Furniture, 250, 251. Their Temperance, 252. Their Love of Hofpitality, 253. Their Opinion about the Creation of the World, 287. Platonicians, their Opinion of the Principles of all Beings, 289. Pliny fays that the Aftromorres have no Mouth, 232. That the Cynamolgi have Dogs Heads, 233. Speaks of People with monftrous Ears, 235, And of People with Horfes Hoofs, ibid. Poets, fomented and fortified Superftition, 244, 245. Politicks, unknown among the Commonalty in France, 21. A Motive with Perfons in changing their Re- ligion, 267. Pomponius Mela, his Account of feveral Nations be- ing horn dumb, 231, 232. Of Men without Heads, 233. Of People with monftrous long Ears, 234, 235. And of others that have Horfes Hoofs,. ibid. Pontiffs Rome r faid to be the Deftroyer of Religion, 46. His Blefiing afked on the intended MaiTacre of the Emperor of Japan, 130, 13.6. Called in- fallible, 199. Portuguese, their Pride and Avarice occafioned the Ex- clusion of Chriftians. from Japan, 127. Their Miffionaries recalled, 128. Send other Priefts into Japan, ibid. Confpire againft the Emperor's Life, 129. The Dutch difcover the Confpiracy, 130. The Portuguefe banifh'd, 131. Occafion the Chi- ne fe to be confined in Japan, 135, 136. Prejudice, its Force, 5 3 . Priejis, the Ceremonies they ufe in attending, a dying Perfon, 31, 32, 33. Draw People into Super- ftition, 206. How treated by the Barates, 209,. 210. The Calamities of Europe occafioned by them, ibid. The Ignorance of the Mtifcovite Priefts, 269. Rea/on, I N D E X. R. RE a/on, Inftances of its Weaknefs, 206, &c. Religion, the different Conceptions about it m France and China, 4. The Original of the dif- ferent Setts and Syftems in China, 38, 39, 6rV. Arguments againft the Production and Regulation of the World by material Caufes, 40, 41. The dif- ferent Sects in Religion among the French, 44, 45. The Wars, Maffacres and Cruelties on Account of Religion, 46, 47. Pontiff of Rome the Deftroyer of Religion, 46. Religion the Caufe of Difien- tion in Ifpahan, 83. Arguments for the Produ&icn and Order of the Univerle by material Caufes, 88, 89, 90, isc. Thefe Arguments confuted, 103,- 104, bV. Revenge? unworthy of a generous Man, 14. A Caufe of Death when unfatiated, 33. The different ways of taking it by the French and Chinefe, 33, 34. Roan, the Capital of 'Normandy, defcribed, 254. Rurik, when Emperor of Mufcovy, 265. S. SAtyrs, how produced, 241, Seels, thoie among the Chinefe, 38, 39, &c, Thofe among the French, 44, 45, tjfe. Self-interejl, its Power and Prevalency, 173, 174. Sheep, worshipped by the Barates, 209. Ships, their Conftruttion differing in Europe and. China, 25. Siamefe, when in Paris, to what compared,. 2. Siberia, a Province in Tartary, 226. How Arts were brought into it by the Swedes, ibid. Simon Majolus, his Account of a People with Dogs Heads, 233. Says that fome of the Englijh have Taib t . by Way of Punifhment, 235. Sincerity, INDEX, Sincerity , the French and Perjians void of it, Sj. Singing, not to be confounded with Declamation in Plays, 165, 160. Singers and Dancers at Opera's, dangerous, 153, 154. Society, neceffary for attaining to Learning, 86. Soldiers, Frenchmen courageous Soldiers, 33. Solinus, his Account of People with one Eye, 331. Of Men without Heads, 233. Of People with Dogs Heads, ibid. Of People with monltrous long Ears, 235. And of People with Korfes Hoofs, ibid. Spaniards, a Ship of theirs taken by the Japonefe, 140, 141. Their bold ReMance, ibid. Spinofa, his Notion of the Supreme Being, 88, 89, 90. His many Adherents, 91. Abfurdities flow- ing from his Syitem, 109. Spirits, faid to procure Immortality and cure Diitem- pers, 51, 56. Statue, a Perfon promoted by reprefenting one on a Pedeftal, 175. Stoicks, their Opinion about the Principle of all Beings, 290. StoJIaus, Emperor of Mufcovy, died an Idolater, 266. Stranger, his Title to Refpeft and Hofpitality, 1 4. Streets in Ifpahan, crooked and narrow, 82. Sie, a River in China, near which is Con/ujius's Tomb, 271. Subordination, the Life of an Army, 76. Sun and Moon, worshipped by the Barates, 209. Superjiition, its Power, 66, 67. Its Extent, 72. Fomented and fortified by Painters and Poets, 244, 245. Surgeon, his Anfwer to a Prieft about the Statue of a King who brought the Neapolitan Difeafe into France, 36. Swedes, defeated by the Mufcovites, 226. Brought Arts into Siberia, ibid. Table I N D E X. T. TAble, the different Ways of the French and Chine/e of entertaining Gueits, 176, 177, £gV. The chief Seat, to whom given, 181, 182. The Manner of Beginning the Feaft, ibid. Tac-ki, explained, 40. Tails, Majolus claps them to fome of the Englijb, as a Punilhment for their abufing St. Augujiin, 235. Targafins, worfhip an evil Deity, 207, 208. The Caufe of fuch Worfhip, ibid. Tchin, his Notion of the Origin and State of the World, 92. His Syilem compared with that of Epicurus, and fet in its true Light, 185, 186, 187. Tcbiug-tfe, a Chine/e Commentator, 39. Tchu-t/e, a Chine/e Commentator, 59. Thinking, the Danger of putting a Stop to Liberty of Thinking, 223, 224, 225. Tobolejh, the Capital of Siberia, its Situation, 225. Provifions there plentiful, ibid. Tradition, oppofite to the Edification of Mankind, 228. Tragedies, Obfcrvations on fome of them, 161, 162. T ran/migration of Souls, allowed of by Foe and his Followers, 69, jo, 71. Tungufes, a People under the Authority of the Czar, 208. Tungufes, Nifoves, a People of Tartary, 221. Their ftrange Notion of Beauty, 221, 222. Their Ha- bits, ibid. Their Funeral-Ceremonies, ibid. v V. Actum., eftablimed by Nexuton, 113, 116. Vacuum, according to Epicurus and Dmocritus, 185, 186. Violence, INDEX. Violence , much pra&iced by the Jefuits, 74. Vivacity in Converfation extravagant among the French, 17. To be avoided, 18. Voluptuous, the Per/tans are fo, 86. Vouti the Emperor, bubbled by Lao-Kium's Difciples, . 56. Vulgar, credulous and eafily feduced, 59, 62, 64. Lovers of Novelty, 79. Capricious and itupid, 82, W. WALL between China and Tartary, defcribed, 204. Wars among the Learned in France, 46. Whifiling, ufed by the Oftiakes in worfhipping their Idols, 211. Wives, not fo much in the Sight of their Hufbands in France as in China, 11, 12. Often placed near the Shop-doors in France to draw in Cuftomers, 22. The clofe Confinement of the Perjian Ladies, 96. Not allowed to look on any Man but their Huf- bands, 97. Wives confined, to what compared, 98. Their Ideas in fuch a State, what, 99. The Danger of meeting them on the Road, 100, 101. The Perfians may marry four lawful Wives, 120. The Inconveniencies attending this Cuftom, ibid. The Liberty taken by the French Wives, 144, 145. Woguljkes, Inhabitants of Siberia, their Manners and Religion, 226, 227. Wolodimir, Emperor, firft introduced Chriftianity into Mufcovy, 266. Women, fome Obfervations about the Drefs, cffr. of the French Women, 7, 8. An Account of their Stays, Hoops, and Pattins, 8, 9. The Smallnefs of their Feet in China, 9, 10. What it is to take Women by the Hire, 121, 122. This Cuftom blameable and pernicious, 123, 124. The indolent idle Lives of the Perjian Women, 124, 125. Com- mon INDEX. mon Women defcribed, 152, 153, &V. Perfian Women fond of Drefs, 249. Their Luxury in this, ibid. How they fpoil their Faces, 250. Eu- ropca?i Women blamed for this, ibid. Thofe of Cara?na?iia Deferta fingular in fpoiling their Faces, ibid. World, not produced or governed by material Caufes, 38, 40, Ciff. Arguments for its being fo produced, 88, 89, C5V. Thefe Arguments confuted, 103, 104, 105, &c. The eternal Exigence of God vindicated, 108, 109, iffc. The Syftems of Tchin and Epicurus about its Formation compared, 184, 185, &c. The Manner of its firft Appearance ac- cording to the Per/tans, 202. .Worjbip, in what ftrange Ads many make it to confiil, 285, 286. x X. Enocratcs> not to be enticed by a Harlot, 169. Z. E A L, a Cloke for Ambition, j$. r Zenderou, a River by J/pabav in Perfta, 2z. FINIS. Jujt | A HE Memoirs of Charles Lewis Baron de Poll- X f^K« Being the Obfervations he made in his late Travels from Pruffia through Poland, Germany, Italy, France, Spain, Flanders, Holland, England, &c. Difcovering not only the prefent State of the moit noted Cities and Towns, but the Characters of the feveral Princes and Princefles, and of their moft noted Generals, Minifters and Favourites both late and pre- fent. Interfperfed with divers curious and entertain- ing Narratives as well regarding Affairs of State as thofe of Love and Gallantry. In 4 Volumes. The 2d Edit. 2. Memoirs of the Dul:c de Ripperda, flrft Em- baflador from the States General to his moll Catholick Majefty, then Duke and Grandee of Spain ; after- wards Bafhaw and Prime Minifter to Muly Abdalla, Emperor of Fez and Morocco, &c. Containing a fuc- cinct Account of the moft remarkable Events which happened between 171 5 and 1736. Interfperfed throughout with feveral curious particulars relating to the Cardinals del Giudice and Alberoni, the Princcis of Urfins, Prince Cellamare, the Marquis Beret ti Landi, M. de Santa Cruz, and other Perfons of Diuinction in the Spanijb Court. As alfo a diftin& and impartial Detail of the Differences between the Courts of Lon- don and Madrid. With many Memorials and other valuable Papers. And an Alphabetical Index. The 2d Edition, with the Addition of an Appendix. 3 . Letters writ by a Turkijh Spy, who lived five and forty Years undifcovered at Paris. Giving an im ar- tiai Account to the Divan at Confiantinople of the moft remarkable Tranfadtions of Europe, and difcovering feveral Intrigues and Secrets of the Chriftian Courts (eipeciaiiy of that of France) continued from the Year 1641; to the Year 1682. Written originally in Arabick, tranilated into Italian, and from thence into Engfijb. The 10th Edition, in 8 Volumes. 4 Biographia Classica: The Lives and Cha' rasters of all the Classic Authors, the Grecian ani Rtiman Ppets, Hiftorians, Orators and Biog: aphers,. i.: 2 Volumes, *viz>. Vol. I. Containing the Lives, &c. of the Grecian Poets. Homer. ylichylus. Lycophron. Hellod. Sophocles. Callimachos. Sappho. Euripides. Apollonius. Aks;us. Sirnonides. Aratus. con. AriHophanes. Oppian. l.r. Theocritus. The Roman Poets. flautas. Propertius. Silius Italicus. Terence. Phsedrus. Statius. . ;:us. Mar. Manilius. Juvenal, lus. Ovid. Martial. Seneca. Valerius Flaccus. Horace. Lucan. Aufonius. illus. Perfius. Vol. II. Claudia*; Containing the L : ves, &c. of th e Grecian Hiftorians. : otus. Diod. Siculus. Dio Caffius. Thucycides. Dionyfius Ha- Hcrodian. Xenop] licarnaiius. Plutarch. Demofrhenes Arrkh. Lucian. Polybius* Appian. The Roman Hiilc rians. C ius Crifpus Velleius Pater- Lucius Annaeus .Flo- Salluftius. culus. ras. Caius Julius Quinttts Cur- Suetonius Tranquil- pefar. tius Rufus. lus. Marcus Tullius Titus Petroni- Plinius Junior. Cicero, us Arbiter. M. Junianus. Cornel. Nepos. Cornelius Ta- Juftinus. Titus Livius. citus. With an Hiftorical and Critical Account of them and their Writings ; illuftrating their feveral Excellencies, and fnewing their Defe&s, from the Judgment and Re- marks of the moll celebrated Criticks, both Ancient; and Modern. Printed for R i c h a r d Hett, at the Bible and Crown in the Poultry. i . A Faithful Account of the Religion and Manners jf"\, of the Mahometans. In Ten Chapters, viz. Chap, i . The Author Liken by the Algerines ; an In- furrection defigned by die Slaves ; the Manner of fell- ing tHeir Slaves in Algiers. 2. The Algerines Behaviour when at Sea, their fuperftitious addrefling the Marro- bots for Succefs. 3. The Turks M.nuer of Eating. 4. The Alger inc Camps with the Reafon of them. Of the Cahyles, a rugged People who dwell in the Moun- tains. 5. Their Way of Marriage ; and the great Lamentation the Women make for their dead Huf- bands ; their Way of teaching Children. 6. Of the Mahometan Faith y their Preparations before they go to worihip in their Mofques ; the Manner of their Wor- ship there ; of their Hummums, or Bathing-Houfes ; the Ramadan Feaft, 6fr. 7. Of the Mahometan Pil- grimage to Mecca ; the Manner of their Devotion there ; of fome of the moll confiderable Places be- tween Mecca and Algiers. 8. Of the Pilgrims Return from Mecca ; their Vifit made at Medina to Mahomet's Tomb. 9. The Author's turning Mahometan through the barbarous Cruelties and Tortures which he furlered : Letters on that Occafion betwixt him and his Father j j a Confpiracy contrived by his fecond Patron to be Dey of Algiers. 10. The Author's Efcape to Smyrna j divers Occurrences in his Journey home to Exeter in Devon, Sec. In which are many things never publifh'd by any Hiflorian before. By Jofeph Pitts, of Exon. To which is added a Map of Mecca*, and a Cut of the Geflures of the Mahometans in their Worihip. The fourth Edition. Price bound is. 6d. 2. A Manual of Modern Geography^ Collected from about twenty of the belt Authors. Containing a fliorc a fhort but comprehensive and entertaining Account of the whole world ; the Situation, Extent, Product, Government, Religion, Cuitoms, Sec. of every Coun- try. To which is added a more full and particular Ac- count of England, the prefent Royal Family, Privy Council, Parliament, Civil Government, Army, Navy, Bifhoprick?, Counties, chief Towns, Rivers, &c. The whole intcrfperfed with Sketches of Hiiiory and Curiofities, the like not to be met with in any fmall Book ever publifhed. With an Alphabetical Index. To this Edition is added, an Account of all the Royal Families in Europe, Sec. by J. Gregory, Mailer of a Boarding-School in Derbyjhire. * I've read this Manual over to a Number of young * Perfons under my Care ; with a proper Map ' confeantly before us, which I've explained and ' made them to underftand. If but half an ' Hour every Day was thus redeemed, there * would be time enough to play ; and I'm fatif- ' fied from Experience, that if this Exercife was * managed as it ought to be, all thoughtful and * ingenious Boys would rather look on it as an '■ agreeable Amufement than an irkfom Tafk. I * would therefore humbly recommend fuch a Ufe 1 of this Manual to all employed in the Educa- * tion of Youth ; and will venture to fay, that 1 the Pleafure they receive from the Improve- ■ merit of thofe under their Care will fully re- ' compence their Pains and Trouble. Extract from the Preface. N. B. Thofe Perfons who are unacquainted with this Science, and are defirous of having only a moderate Degree of Knowledge in it, the better to be informed cf the Seat of the prefent War, the Objects of our De- figns in the Weft-Indies, and to enlarge the Benefit and Pleafure of Converfation and Reading, will find this Book extremely well fitted for their Purpofe. The Second Edition, revifed and corrected, Price is. 6 d. fm '*'■•■•.: