eyes, and moveable heads, painted of all colours, with mouths extending from ear to ear, intended for offerings to a temple or Jos-house. A small oven is built at every shop-door, in which to burn incense to their penates or household gods, and in every shop, house, boat, and junk, altars are erected, surrounded by a frightful paper Jos, ornamented with painted and gilt paper, and having odoriferous matches burning before it.
In company with an American missionary, the highly respectable and Reverend Mr. Bridgham, who has made great proficiency in the Chinese language, and is extending his researches in various ways, more especially in teaching a number of Chinese youths, &c., I paid a visit to the great idol temple of Honam, opposite the city, on the south side of the river, which is here about fifty rods wide.[†] This great temple and monastery contain one hundred and seventy-four priests. The general character given of these, by the Chinese, is, that they are great debauchees, gamblers, and common mendicants; like the criminals, their heads are close shaven, they not being suffered to wear the long braided queue; and they are held in no manner of respect by the people. The temple is said to be immensely wealthy. These priests are of the sect of Firk, or Budha, and the temple, or rather succession of temples, would, including the gardens, in which they raise large quantities of vegetable and other fruits, cover an area of twelve acres. Their diet is composed of fruits and vegetables. Meat and fowls being expressly forbidden them.
GREAT IDOL TEMPLE.
Entering under a gateway, guarded by strong wooden bars, we passed over a paved flagging, to what is called, “Hill Gate.” It retains this name, because the Budha priests affect to separate themselves from the rest of mankind, and to live among hills and mountains—hence, although a monastery be on a level plain, as it is here, the first gate leading thereto, is always called “Hill Gate.” From “Hill Gate,” we proceeded to the “Sea screen,” and from thence to the “Angler’s eminence;” the origin of the latter name, I could not ascertain. We proceeded onward to a building, having a roof similar to that seen on China ware, and which was placed transversely across the passage. The first objects which saluted our eyes, were two immense statues, in a standing position, occupying each side of the passage; they are called, “Huay Ha,” warriors; are not less than fifteen feet high, and present a most threatening aspect, having eyes nearly the size of a hat-crown, with a mouth of immense width, showing a long protruding fiery tongue; these frightful objects were painted in gaudy colours and gilt; before them were placed in white copper vessels—odoriferous matches in sand. They are thus placed, as guards to the temple of Budha. After passing a court-yard, similar to the first, I entered the pavilion or palace of the great celestial kings, containing four colossal statues, in a sitting posture, upward of twenty feet high, and gilt most fantastically, but having placid countenances. The roof is supported by thirty-two highly lacquered pillars. On the right and left, in two small pavilions, are two military demi-gods, guarding, as I suppose, the wings of the “great temple.” The principal hall or pavilion, which I now entered, is called “The great, powerful, precious palace,” and the “Golden coloured region;” fronting the entrance is the “Precious Budhas,” “The past,” “present,” and “to come,” being three large gilt images of Budha, called, in Chinese, Sam, Pow, and Fat. They are moderate in size, compared with the monsters in the rear of them. The artist aimed at giving them a benign aspect, and if immensely swollen cheeks, sleepy eyes, and a drunkard’s countenance, form the true expression of the milder virtues, it may here be seen to perfection. On each side of the hall, eighteen disciples of Budha, are arranged; they are kept well dressed, by the gilder and painter, and appear to be very attentive to certain tablets placed before them, covered with inscriptions.
Religious ceremonies are performed daily by the priests, before these divinities, dressed, generally, in long scarlet cloaks, with hoods, (similar in shape to those worn by the Roman Catholic priests when saying mass,) praying and kneeling occasionally, doing reverence with both hands, closed together flat, raised to the head, or lowered to the breast and waist; and sometimes prostrating themselves to perform the ko-tow or knock-head ceremony, by striking their foreheads on the ground. During the time, incense is burning before the altar, in the shape of economical matches, highly odoriferous, being as slender as a knitting-needle, and are placed in white copper vessels. The roof of this great temple is supported by forty-two red lacquered pillars, having on them gilt inscriptions. The ceiling and rafters are so painted as to give an agreeable effect. The hall is about a hundred feet square. Another temple, to which we proceeded, stands in the rear of the great hall; here is a single image of Amida Budha, in the Chinese language, called, “Omb-to-Fat.” In the rear of the hall is a white marble obelisk, having various idols carved upon it; in the room, immediately behind this, is the palace of the goddess “Koon-Yan,” who is much adored; she is considered Budha; for, as in Bengal, Budha is of either sex, according to the statues or images. This hall or palace has in it the same number of pillars as that possessed by the great temple—forty-two. There are four buildings erected on the right wing of these temples, and five on the left, but all detached. First, and on the right, is the place of a military demi-god; the second building, is a place for keeping alive domestic animals, pigs, fowls, ducks, and geese, agreeably to the leading doctrine of the sect, that no animal should be deprived of life; the devout send these animals to the temple, when they make or pay vows, or return thanks, for favours received. It is evident that the pious depositor of the hogs could not have been a descendant of the ancient tribes of Israel, or he would not have shown so much affection, as to put them out to board within the precincts of the holy temple, and keep a number of “celestials” in constant pay to attend to them. The third building contains the bookroom and printing-office. In the fourth, in an upper room, are more idols. The first, on the left, is a pavilion, containing a military demi-god; the second is a reception-room for visiters; the third contains the idol of “Te-song-Wang,” the king of Hades; the fourth holds the great bell; and the fifth is the chief priests’ apartments. In these, Lord Amherst and his suite were lodged, 1816 and 1817, on his return from an unsuccessful embassy to the court of Peking. Three other buildings close up the rear of the buildings, on the left wing, the book-house, treasury, and refectory; the latter was dark and dirty, and sent forth a compound of unpleasant smells. The kitchen, the utensils of which, experience has taught them the inutility of cleaning, from their after liability to dirt, resembled, in condition, the refectory, which latter contained only long wooden tables and benches. In the rear of the last temple, is the kitchen-garden, and a small pavilion, erected to the memory of a deer, attached to its master. On the left is a mausoleum, in which the ashes of burnt priests are deposited once a year; near to which is a little shabby house, where the ashes are kept in jars, till the time of the opening of the mausoleum. Farther on, in the garden, is the place in which the bodies of the priests are burned, in a small temple. Some priests, who possess a little property, direct their remains shall be buried and not burnt. The cloisters in the building, on the right and left of the temple, are small and gloomy; the walls are any thing but white, having a table, with a small altar, and a gayly-painted, ugly divinity on it; a wooden stool completed the furniture.
In one room a great number of tailors were at work, not for the poor and naked, but for these idle vagabonds. Passing through a small room, we were invited by a member of the holy priesthood, to take tea, which was served up to us in the Chinese style, being made in the same cup from which we drank it, and taken without sugar or milk. Eight or ten sweetmeats formed the repast, the holy brotherhood standing around us during the time, “thick as autumnal leaves in Vallambrosa,” curious, doubtless, to know if mortals and barbarians ate in the same way as the “celestials.”
MINOR TEMPLES.
There are not less than one hundred and twenty-four large and small temples in Canton; and in the province, thirteen hundred and twenty-seven. Public altars are here, in great number, dedicated to the gods of the land and of grain, of the wind and clouds, of thunder and rain, of hills, rivers, &c. At these, as in all the temples, sacrifices and offerings, consisting of various animals, fish, fowls, fruits, sweetmeats, cakes, and wines, are frequently presented, both by government officers and by private citizens. Numerous attendants are placed at the altars, within these temples of sacrifice, whose lives are devoted to the service of the idols. On the birthday of the gods, and at other times, processions are fitted out at the various temples; the images are borne in state through the principal streets in the city, attended