CHINA. XX. THE PUDDHIST TEMPLE. on the border of the desert, and in great seclusion, for MISSIONARY SCENES AND ADVENTURES IN a long time. Then came a band of wandering Arabs, and they robbed our dwelling of all that it containedyes, even of my only treasure. My friend tried to save my child, and the savages murdered her. I had gone to the village in the neighbourhood; and when I returned all was over, and the Arabs gone. A young Egyptian who had seen it all, and had hidden himself in our garden, told me the fearful story. I hardly remember what happened after that. But I know that I came back to Alexandria, and that I found a friend-a Christian friend-in Portia, the mother of this martyred boy. He was as a son to me, and she as a dear sister: but they were accused as traitors to the gods, and enemies to the state, and cast into prison. There Portia died and you know the end of Icilius." "How, then, did you escape? for you shared their faith." "I was not known to be a Christian. It was a political enemy of Portia's father, who denounced her and her child, hoping by arousing his fears for them, to bring him over to the side of his opponents. But he was not to be thus drawn from his duty; and his daughter and his grandson were sacrificed!" "But how did you procure the body of the martyred boy ?" "I had a friend—a humble friend-to whom my husband once rendered a great service, and he had not forgotten it. He was one of those whose dreadful office it was to attend at the circus, and to have the charge of the beasts. He knew my love for Icilius, and that my poor heart was breaking. I said that I would give myself up as a Christian, and die with the sweet boy; but he prevented my thus throwing away my life in my despair; and he promised to try and save him. He did try-he used great and noble efforts, but in vain. I waited in agony all that fearful morning, hoping to see my boy restored to me. But O, what words can tell my anguish, when my poor friend brought me his mangled body! All that I had felt when I lost my own son came back to me-my senses seemed to forsake me, and strange sights and sounds to haunt my brain. I buried Icilius here; my friend helped me to lay him in the grave; and I have now no comfort but in watching it, and singing to my darling the songs he used to love. I think he hears them now." And again she sang in the same strangely sweet voice, which thrilled to the heart of Alypius; and again that look returned which had so greatly startled him before. It was gone in a moment; and he waited silently until she ceased to sing. Then he took her by the hand, and led her into the house, and tried to recall her thoughts to herself, and her future life. She told him that her name was Claudia, and that her family were among the rich and great of Alexandria's citizens; but she firmly refused even to tell their names, far less to permit Alypius to go to them on her behalf, as he proposed to do. She said that she did not require pecuniary assistance at present, as Portia had bequeathed to her all her humble possessions; but she thanked Alypius warmly and gratefully for his kind sympathy, and assured him that it had calmed and comforted her, and that she would gladly see him at her lowly dwelling whenever he would visit her there. So he left her in solitude; but his mind was filled with plans for her future comfort and safety, which he lost no time in endeavouring to carry out. BUT we have arrived at the temple. You observe that, like all Buddhist temples, it consists of three buildings: first, the vestibule; second, the outer temple; and third, the inner temple. As you enter, a huge image of Buddha faces you. But what are those horrible images, as large as three men, and grinning most fiercely, standing on the right and left of the porch? They are the kings of the Hindoo gods, thus degraded to be doorkeepers to Buddha. Observe, one has a guitar, another a monstrous sword, the third an umbrella, and the fourth a serpent, and they are intended to represent Brahma, Shakra, Sheva and Krishnu. Passing through this porch, we come to the next temple, and there right in front of you are three huge images of Buddha. They are seated on lotus leaves, and the carver and gilder has endeavoured to impart a touch of benignity to their looks. They represent the three ways in which Buddha can be conceived, viz. the past, the present, and the coming Buddha. Here, again, the superiority of the Buddhist religion over the Brahminical is set forth. At the sides of the temple stand eight or ten images of the Hindoo gods, and others, as learners and inferiors in the presence of Buddha. Before the platform of idols are two great candles burning, and a large vase of incense smoking. The inner temple contains other images of various kinds, and is the place where the worship is usually performed. Here the priests met us on the occasion when we took these notes of the place, and received us very civilly. Indeed they almost invariably so welcome us they often call us Buddhas, complimenting us as persons in whom intelligence and virtue are largely developed. The abbot set tea before us, conversed freely, and led us over the establishment. It was somewhat out of repair; but here were numerous sleeping rooms for travellers, there was the library, here was the culinary department, and all excellently arranged. "But what is that?" I said, pointing to a square tower, in which was a hole about one foot in diameter. "It is a cell," replied the abbot. "What is the use of it?" I asked, to draw him into conversation on this topic. "It is where devout priests immure themselves, in order to meditate without distraction upon Buddha ;" and then he related the history of a man who had lived in that very cell, built in, and received his food by that small aperture. "Then you believe in the immortality of the soul, do you not ?" Yes, sien sang. We believe that the soul has lived in many bodies before it entered the present, and that it will yet pass into bodies without number, unless it be absorbed into the nirvana. We believe, also, that our position in the present life is the result of our conduct in the preceding life, and that our condition in the coming world' will be determined by our doings in the life through which we are passing." "Will you favour me with a fuller information on this topic; for I am very anxious to understand your doctrine ?" I asked. "With the greatest pleasure. Our books teach that there are six roads in the next life: three in which souls are happy, and three in which they are miserable. The three happy states are the western heaven, the MISSIONARY SCENES AND ADVENTURES IN CHINA. condition of humanity, and the asura, which is a state in which the soul is disembodied, but supplied with everything necessary to its wellbeing; and the three states of wretchedness are-first, hungry ghosts; second, animals; and the third and lowest, hell." "Do you really mean to affirm that my spirit, for instance, may pass into any of these conditions ?" inquired, rather interested in what he said. Drawing himself up, and looking as solemn as he could, he replied, "It must do so. For instance, suppose a man retire to a monastery, and meditate and purify his nature, his soul will pass into the western heaven; or suppose he continues at his business, and acts honestly and charitably, he will be born into the world again as a man-perhaps a wealthier man or a poorer man, according to his actions; or, if he be only a second-rate man, he may be born into the world as a woman or into the asura; but if he be a cheat, or a thief, or a mean man, he will enter the state of hungry ghosts, or be born as a beast; and again, if he have overwrought his servants he will be born an ox; or if he have been an impertinent man, he will enter the body of a monkey, and so on; for everything will be rightly arranged according to infallible fate. And if he be a very wicked man, he will go to hell.” And "Now listen to me," I said, after this long but clear exposition of their belief had been propounded. "How could you, for instance, become an ox? Did you ever ask yourself how it could be possible for you to lose the greatest portion of your intellect and reason, and yet continue the same person? The soul is, as you admit, an indivisible and individual thing; it has certain powers-those powers are essential to it being a soul. Now how could you, with your peculiar mental idiosyncrasy, become a cow or an ant? Take away a portion of the soul and you destroy its identity, and it is no longer you. It is like the flame: it might be quenched, but it cannot be clipped into pieces." "Ah," he replied-for many of them are active reasoners, and sometimes fairly pose you for a little with some ingenious answer-" don't you see this fact illustrated every day. Many men even in this life fah tze, i. e. go mad, and entirely lose their reason. Now this shows that the human mind may be the same mind, and yet lose its powers; and consequently that mind may go into an animal, and yet be the same mind." 471 have seen and heard of many illustrations of this. There lived not very far from our house an aged man, who used to sit at his door and watch the schoolboys in an adjoining field amuse themselves daily in chasing and belabouring a poor ass, and he took great pleasure in witnessing their cruel ongoings. By-and-by he became very ill, and thought himself dying. Here remorse of conscience seized him. He took it into his head that his soul would go into an ass, and be thrashed in retaliation for the delight he took in the sufferings of the dumb animal. His cries were heard outside: "Oh, to save him from becoming an ass!-Oh, to save him from being born an ass!" This man certainly believed in the transmigration of souls, and many millions do. We were very much struck, in looking into Du Halde's great work on China (edition 1736), to find a similar fact recorded by a Roman Catholic priest, named M. le Comte, who resided in the province of Shensi. He was sent for one day to baptize a man; but as he had no previous knowledge of him, he demanded the reason of his request. The man told him that "he had for many years received a pension from the emperor, and that the Buddhist priests had informed him that he would die, and that his soul would enter a posthorse to carry dispatches for the government. They also warned him that, out of gratitude to the emperor, he was to be a good post-horse, not to stumble, nor wince, nor bite, to travel patiently, and to eat little; and that if he did so, the gods would have compassion on him, and make him a mandarin in the life following his life in a horse." The poor man was in a terrible fright: he said that "he trembled and shuddered in his sleep; that he constantly dreamt he was a horse, and thought himself harnessed and carrying dispatches ; and when he awoke, he often did not know for a time whether he was a man or a horse." He begged the priest to baptize him, for he knew there was nothing of that kind in his religion; and said that he would rather be a Christian than a horse." The man recovered, the Catholic priest instructed him, and afterwards baptized him, and he lived a good life. THE LATE PROFESSOR MCCAUL, D.D. THOSE who were in the City on the morning of the 20th This was unexpected; but the reply was obvious. of November, 1863, might have observed an unostenta"Here," said I, "are two things: a human soul, pos- tious funeral cortège leaving one of the houses close upon sessed of memory, imagination, intellect, reason, will, London Bridge, and passing down King William Street and a multitude of tastes and affections; and here is a towards the City of London Cemetery. It consisted only brute take away some of its young, of which it is so of a hearse, four or five mourning coaches, and a few priexcessively fond, and if some be left it never misses vate carriages, but as the procession passed on towards them-it is entirely destitute of reason or reflection. its destination, others joined it, and by the time the How can this human mind become that brute, and yet be cemetery was reached, the little chapel would not hold the same? Madness or insanity is a disease of the one-fourth of the mourners, who had come from difbrain, which disables it from working, just as indiges-ferent parts to be present at the ceremony, out of respect tion is a disease of the stomach, which in this condition refuses to do its proper work. Sometimes insanity is produced by fever, as you may have seen, and when the fever abates the reason in its full vigour returns." And thus I endeavoured to show that it was not the mind that alters in its constitution, but the instrument by which it works. The lyre gets out of tune; but the mind-the player that sits before the lyre-is the same, and can never be reduced and yet remain the same. Put a man's mind where you please, and it is a man's mind still. My readers may perhaps ask, "And do they really believe these things?" Verily many of them do. We to the memory of the departed; but perhaps the most interesting feature on that occasion was the number of converted Jews who had asked and obtained leave to attend the funeral, and whose sorrowful faces and outward expressions of grief showed plainly how kind and true a friend they had lost. Alexander McCaul, D.D., Professor of Hebrew and Divinity in King's College, London, Prebendary of St. Paul's Cathedral, etc., etc., whose remains were interred at Ilford Cemetery, on Nov. 20th, was one of the truest friends the house of Israel has had since the time of its dispersion. Love to the Jewish people was the ruling passion of his life. Efforts for their good, both spiritual and temporal, ceased only at his death; and it is in the earnest hope that some may be stirred up to follow his example that the following brief sketch of his life in its connection with the Jewish people is now given. Alexander McCaul became interested in the Jewish missionary work at the early age of twenty-one. He had been a lad of great promise at school, being ready for college, so far as attainments went, when only twelve, and during his academic course, so great was his talent, that he succeeded in obtaining everything for which he tried. The highest honours were open to him. His friend and pupil, the now famous Earl of Rosse, would, no doubt, have forwarded his interests in every way, but he gave all up that he might become an obscure missionary amongst the European Jews scattered abroad through Germany, Poland, and Russia. His impression was that God had called him to this particular work, and no earthly comforts or distinctions were permitted to interfere with his obedience to this call. It may be noticed that most of the men whose names are remembered as having dono any special work for God, have believed themselves particularly called to it. The motive power of genius, which forces its possessor into a peculiar path in life, and carries him on, even against all the lesser promptings of his nature, seems to have its counterpart in the higher world of grace. The call of God in any human heart, however uttered, carries with it an irresistible power, which overrules every lower impulse, and subdues the whole nature to its influence. Of course we know that every impression is not the voice of God. It is easy to mistake the suggestions of a wilful fancy for a call from him. Many have done this, and gone themselves astray, and misled others; but when the inward conviction will bear the test of God's word, when it leads in the path of duty, self-denial, and love for souls, it then bears in its character an impress of the seal of God, and is in fact an "impression" of his will concerning us. It was such an impression that led this young college student to leave home and friends, that he might carry the message of the love of Christ to the Israelites dispersed through Europe. And having made up his mind to devote himself to this work, he set about it in the way most likely to ensure its success. He counted the cost and difficulties of the undertaking, and prepared himself diligently and earnestly for it. He first took his place among those less talented than himself, who were preparing for missionary work. He applied himself to the study of the Hebrew and German languages, and to whatever else would make him more ready for his enterprise; and after a year's preparation, he was sent out to Poland, at the age of twenty-two. There he continued to unite diligent study with active work. He made himself well acquainted with the Rabbinical writings; and observed closely, as a residence among them enabled him to do, the Jewish prejudices, customs, and habits of thought. He brought all the powers of his intellect to bear on this subject, and he conquered it as few Gentiles had done before him. So thoroughly had he associated himself THE LATE PROFESSOR MCCAUL, D.D. 473 So great was the sensation that Dr. McCaul's teaching, classes, pamphlets, etc., made amongst the Jews in London, that when he took charge of a small parish in their quarter, public prayers were offered up by them against his baneful influence. His appointment to the church of St. James, Duke's Place, seems providentially ordered to bring him into very close contact with the London Jews. That parish includes two synagogues, and an almost exclusive Jewish population. He did not fail to take advantage of this opening, which enabled him to search out in their own homes those wandering sheep, and to declare to them in their own dialect that the Messiah they sought had actually come. So profound was his acquaintance with the Hebrew tongue, that Jewish rabbis were glad to obtain his certificate as to their ability to teach Hebrew. with Jewish feelings, so entirely was he able to enter into, and sympathise with the Jewish mind. that the impression he produced upon the Jews in his intercourse with them was that "he was one of themselves." They were with difficulty made to understand that he was not "a Hebrew of the Hebrews." His principle in preaching or teaching was to take his stand upon the Old Testament Scriptures alone, and to prove from them that "Jesus was the Christ." Great success attended his efforts. In after years he constantly received testimony to the fact that his labours had not been in vain. Trying and anxious his work was in many ways. He had to travel about from place to place, sometimes in peril of his life; always in great personal discomfort. Many a time he was thankful to shelter himself for the night in an outhouse, with only straw for his couch, It had been the wish of the Bishop of London and rather than submit to the still more miserable accom- the Archbishop that Alexander McCaul should become modation of the dirty wayside inn. Like St. Paul, he the first Christian Bishop of Jerusalem; but here again might say, "In weariness and painfulness, in fastings his love for the chosen people came out in all its often, in cold and nakedness," he sought out and found strength, and declining the honour himself, he sucthese lost sheep of the house of Israel in their miser-ceeded in getting the mitre placed upon the head of a able and degraded condition. His constitution was sen- converted Israelite. Dr. Michael Solomon Alexander sitive and delicate, but his over mastering love for the was the first since the apostolic times to gather tocause carried him through all, and few missionaries have gether a band of Christian Israelites on Mount Zion. been allowed to see so large results from their work. This congregation has since increased, and, though still but a little flock, exists as a witness that God still watches over the "beloved and holy city," for the sake of Him who has said, "I have graven thee upon the palms of my hands, thy walls are continually before His time abroad was divided between Warsaw, St. Petersburg, and Berlin, with the surrounding country, and in each of these places he met with a favourable reception. But not only were this zealous missionary's efforts directed towards teaching the poor of the Jewish people, he also exerted the peculiar gifts which he possessed to make for them friends among the rich and great. His unassuming yet dignified bearing, the extreme gentleness and courtesy of his manners, the profound morality, which was so conspicuous in him, attracted the friendship and interest of those far above him in rank; and this advantage he used, as he did all others, for the good of the chosen people. The Grand Duke Constantine was induced by his influence to take the mission at Warsaw under his protection, and to save many converts from persecution. The Crown Prince of Prussia, afterwards Frederick IV., through intercourse with him, and the strong personal regard he felt for him, became interested in the cause of Christianity amongst the Jews, and the bishopric at Jerusalem owes half its endowment to this king. Dr. McCaul's work for the house of Israel, which he carried on abroad, came to a close after eleven years, and he then returned home with broken health indeed, but bringing with him a vast amount of practical knowledge, experience, and information, to be consecrated to the same object at home. For several years he was accustomed to go from place to place pleading the claims of the Jews through England, and by this means raising the funds of the London Society once more to a prosperous condition. He also gave much time and attention to an institution founded in Palestine Place, for affording an asylum, employment, and Christian instruction to inquiring Jews and children of Jewish parents. He also assisted to translate the English Prayer-book into Hebrew, and accomplished the arduous task of translating the New Testament into Polish, for the use of the Jews in that country. He afterwards became principal of a Hebrew college for training missionaries to be sent abroad to the Jews scattered all over the world. The first book Dr. McCaul published which attracted the general attention of the Jews was entitled "The Old Paths," or a comparison of modern Judaism with Moses and the Prophets. This book had a prodigious effect upon the Jews, and is now translated into as many dialects as are spoken by that widely-dispersed nation, and it has been made useful in converting thousands. The book displays a consummate knowledge of Hebrew and rabbinical literature and of Jewish law, and could not have been written, had he not carefully prepared the materials while abroad. In 1850 Dr. McCaul was removed from his Jewish parish to that of St. Magnus the Martyr, which he held till his death. Numerous and pressing claims upon his time as a professor and public man in the church hindered his continuing to be officially connected with the work which was still nearest to his heart. But he could no more "forget Jerusalem than his right hand could forget her cunning." He was perhaps better able now to put forward their cause than in earlier days; and to the end of his life every member of the house of Israel felt that he was always ready to help them, or receive them, or teach them, as they needed it, and that his love for their race and deep reverence for their name was as true and fervent as ever. When the news of his death was learned by the Christian Jews in London, great was their sorrow at his loss. They came in crowds to his church the Sunday he was lying dead, and asked leave with tears to be permitted to accompany the remains of their "dear master," as they called him, to the grave. Their demonstrations of grief on that sad occasion showed how true was their sense of love. In the words of one of themselves, "There is not a believing Israelite who does not feel profound respect for the revered name of our departed friend." "As for me, I loved him with a profound veneration, too deep for words to sound." We have only reviewed Dr. McCaul's life in its con nection with the people of Israel, and his work for them. His life had many sides; but all else is passed over, because this one was the leading feature of it. He was ever ready to work for God in whatever way his providence marked out as a teacher, a scholar, and author; but the one especial work which was nearest and dearest to his heart was to gather out a believing remnant from among the dispersed Israelites, who should be ready to welcome their Messiah with joy when he came. We cannot doubt that many will be given to him for his crown of rejoicing in the day of the Lord. In reviewing the character of Alexander McCaul, perhaps the points which appear most prominent were truth, humility, and faith, and these three graces were bound together by a steadiness of purpose and firmness of will, which made his life even and consistent, and harmonious throughout. His diligence and self-control, and his faithful improvement of his time, would be an example to all young people, excepting that sometimes he seems to have pushed his zeal beyond the limits that prudence imposes, not always duly regarding the requirements of health. When preparing for examinations he would retire to rest at six o'clock in the evening, that he might rise at twelve, and pursue his studies uninterrupted in the solitary hours of night. He has worked for a month together sixteen hours a day, without taking any recreation or leaving his room. All his life moments were with him as grains of gold. His love of truth was a no less striking characteristic. This came out in his public carcer, in the readiness with which he would confess the alteration or modification of an opinion, when further information led him to change it. This love of truth prevailed over every other consideration, and was the secret of his sound, calm, and unbiassed judgment. Of his deep reverence for God's word the best illustration was, that when any matter of religious discussion arose, the question, characteristic of himself and his principles of interpretation, was "What does the Bible say?" Dr. McCaul has been described by one who knew him well as a "holy and humble man of heart." No better term could have been chosen to express his profound humility. While he never obtruded himself or his learning on any one, he was equally ready to enter into conversation or explanation with the most ignorant "to condescend to men of low estate." The texts which he chose for himself on his deathbed were eminently characteristic of this "high humility" and lowliness in his own eyes. The first expressed the general love of the Father to the whole world; the second, God's particular love for the penitent sinner :"God was in Christ, reconciling the world unto himself." "When he was yet a great way off, his father saw him, and ran and fell on his neck, and kissed him." Having given up his whole life to the service of God, faithfully using the talents committed to him, he took his place at last as an "unprofitable servant," a "prodigal son," and so he entered into his rest." MADAME GUYON. IV. WHILE Madame Guyon was in her solitary cell, far removed from all public scenes, and cut off from the world, so that no sounds from it could reach her ears, the questions she had raised were creating the greatest excitement in ever-widening circles. We can only just glance at it, for the history of the Quietist controversy, would be the history of Bossuet, Fénélon, and the whole French church during the next four years, but it seems too much to belong to Madame Guyon's own history to be omitted altogether. It brought into play the powers of these great men, tested their principles, and revealed their characters to themselves as well as to the world. No sooner had Fénélon reached his diocese than he heard the news of the arrest and imprisonment of Madame Guyon. From such violent measures, he felt sure that her enemies were indeed powerful, and that the attack on her was only the preparation for an attack on her friends. He was alarmed for his excellent and faithful friends, the Dukes of Chevreuse and Beauvilliers, who were also tried friends of Madame Guyon's; and, in passing, we must remark, that if we can judge of any one by their friends, the true and steady attachment of such men as these speaks well for Madame Guyon. They both had situations in the royal household, and were, therefore, in great danger of losing them. Bossuet was meanwhile preparing his work, called "Instructions on the States of Prayer," which was, he thought, to crush Quietism, and to which he was determined to get Fénélon's signature; and he was holding conferences at St. Cyr, in order to undo the mischief which Madame Guyon had done there, while the king himself went down to expel three nuns who were convicted of the crime of Quietism. Since Madame de Maintenon had resorted to such rigorous proceedings against Madame Guyon and all who shared her opinions, it was clear that the only line of conduct which could retain a place in her favour, would be to disown all connection with Madame Guyon. This Fénélon was too noble, as well as too conscientious, to think of doing, but he earnestly wished to abstain from the controversy. No breach had as yet taken place between Bossuet and himself, and he shrunk from being brought into open collision with one whom he had looked up to in former days, as a beloved and admired master, and a revered friend. These feelings, it is true, had passed away, and he made no secret of his horror of Bossuet's conduct in his abuse of Madame Guyon's confidence in him, whether given in the confessional, or in the MS. which she had submitted to him, containing the most private details of her history and religious experience. What Fénélon's real feelings were, as well as the motives of his conduct, can best be learnt from his confidential letters to his friend, the Duke of Chevreuse. In one of these he said, "Would it become me to oppress a helpless woman, who has already been so persecuted, and whose friend I have professed myself?" And then referring to the book Bossuet was writing, he said: "I shall unfeignedly rejoice if I can approve of his book in the manner he wishes, but I cannot do so honestly or in conscience if he attacks a person who to me appears innocent, or writings the condemnation of which I leave to others, without needlessly adding my censure to them." This, also, he had told Bossuet all along. He was aware that his enemies had the ear of Madame de Maintenon, and that she, as he said, "was incensed against them according to each new feeling that is incited in her by them. There are," he continues, "a thousand persons about the court, who spread the most injurious reports against us, because they believe that she is already our enemy." |