Citation
Jews at K'ae-Fung-Foo

Material Information

Title:
Jews at K'ae-Fung-Foo
Abbreviated Title:
Being a narrative of a mission of inquiry, to the Jewish synagogue at K'ae-Fung-Foo, on behalf of the London Society For Promoting Christianity among the Jews; with an introduction, by the Right Revd. George Smith, D. D., Lord Bishop of Victoria
Creator:
Smith, George, 1815-1871 ( Author, Primary )
施美夫, 1815-1871
Place of Publication:
Shanghae
Publisher:
London Missionary Society
Manufacturer:
London Missionary Society’s press
Publication Date:
Copyright Date:
1851
Language:
English
Chinese
Hebrew
Physical Description:
xii, 82 p. : folded map ; 22 cm.

Subjects

Subjects / Keywords:
Jews ( LCSH )
Jews -- China ( LCSH )
猶太人
猶太人 ( 中國 )
犹太人 -- 中国
犹太人
Temporal Coverage:
- 1851
Spatial Coverage:
Asia -- China -- Henan -- Kaifeng
亞洲 -- 中國 -- 河南 -- 開封
亚洲 -- 中国 -- 河南 -- 开封
Coordinates:
34.8 x 114.3

Notes

General Note:
Printed at the London Missionary Society’s press
General Note:
VIAF (name authority) : Smith, George, 1815-1871 : URI https://viaf.org/viaf/27316908

Record Information

Source Institution:
SOAS University of London
Holding Location:
SOAS University of London
Rights Management:
This item is licensed with the Creative Commons Attribution Non-Commercial No Derivative License. This license allows others to download this work and share them with others as long as they mention the author and link back to the author, but they can’t change them in any way or use them commercially.

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Full Text
THE JEWS AT K'AE-FUNG-F00:

BEING

A NARRATIVE OF

A MISSION OF INQUIRY,

TO THE

JEWISH SYNAGOGUE AT K'AE-FUNG-FOO,

ON BEHALF OF THE

LONDON SOCIETY FOR PROMOTING CHRISTIANITY

AMONG THE JEWS;

WITH AN INTRODUCTION,



BY THE



RIGHT REVD. GEORGE SMITH, D. D.

LORD BISHOP OF VICTORIA.

SHANGHAE:

PRINTED AT THE LONDON MISSIONARY SOCIETY’S PRESS.

1851.



























THE JEWS AT K'AE-FUNG-F00:

BEING

A NARRATIVE OF

A MISSION OF INQUIRY,

TO THE

JEWISH SYNAGOGUE AT K'AE-FUNG-FOO,

ON BEHALF OF THE

LONDON SOCIETY FOR PROMOTING CHRISTIANITY

AMONG THE JEWS;

WITH AN INTRODUCTION,



BY THE



RIGHT REVD. GEORGE SMITH, D. D.

LORD BISHOP OF VICTORIA.

SHANGHAE:

PRINTED AT THE LONDON MISSIONARY SOCIETY’S PRESS.

1851. *


INTRODUCTION•

The subject of the "Jews in China” is one calculat-
ed to awaken peculiar interest in the mind of the
Biblical critic, as well as the student of general litera-
ture. The small amount of certain knowledge respect-
ing them in past times, and the long period which
has elapsed without any addition being made to former
accounts,have tended to excite in many a desire that
some more definite and detailed information should be
procured respectingÖ¾ this long-isolated and almost un-
known remnant of the Jewish race•

For the little previous knowledge which we possess
respecting the “ Jews in China/ we are almost exclu-
sively indebted to the researches of the Roman Catho-
lie Missionaries in a former age• The work published
by James l?inn, Esqr, in 1843, contains the principal
previously-existing materials, which have been present•
ed in a succinct and interesting form to European
readers. It was at the commencement of the 17th
century, that the Jesuit Missionary Ricci, and his
learned associates at Peking, were suddenly made ac-
quainted with the existence of a Jewish colony at
K’11ae-fung״foo,the capital of Honan province. A
Jewish scliolar and expectant of civil promotion, a na-

I

live of that city, temporarily resident at Peking, intro-
duced himself to the Missionaries, and announced him-
self of the same religion as the foreigners. Being led
by Ricci to view Ihe interior of the chapel, and the


paintings above the altar and around the sides of the
building, he proceeded to bow before the various pic•
tures,professing,however, to perform this unusual act,
only in imitation of his guide and conductor, and as a
homage to the great ancestors of his race, it was only
by means of a subsequent explanation, that the misun-
derstanding was removed,and the fact of the mutual
distinctness of the two religions became clear to the
mind of each.

The interesting information obtained from this
Jewish visitor,led Ricci three years afterwards, to des-
patch a Chinese Christian to K'hae×´fang×´foo5 to test the
accuracy of his statements. A copy of portions of the
Pentateuch in Hebrew were brought back by the ines-
senger. Other Israelites arrived in Peking, and in-
teresting communications took place•

The poor Israelites, even then few in number, reduced
in circumstances, and exposed to many trials, appeared
ready to renounce their ancestral religion, and to trans•
fer the control of their synagogue to the Jesuits•
Others of the Roman Catholic Missionaries subsequent-
ly visited the locality, and sketched the general plan
and appearance of the synagogue.

Although at the commencement of the ]8th century,
a fuller account of the Jews at K5hae×´fung×´foo was re-
ceived from Father Gozani,then resident on the spot,
yet down to the present time,but little additional light
has 1)een thrown on the subject of the Teaou-kin-
fceaou, u the sect who pluck the sinew•” The late D1\
Morrison makes indeed a brief allusion to a rumour
respecting them,in his journal more than thirty years
ago ; and a Hebrew letter was actually written and


despatched in the year 1815, by some Jews in London,
to the Jewish community at K’hae,fur!g-foo. Whether
it was ever received by them,there are no means of
certainly knowing.

Since the British treaty of Nanking in 1842, many
Christians in Europe have directed their attention to-
wards the Jews in China ; and anticipations in some
instances may have been cherished respecting llieir
present condition and future destinies, sncli as llie
incidents of tlie subjoined narrative will fail to gratify
or confirm. A benevolent lady lately deceased, and
well known for her deeds of pious munificence in the
support of Christian Missions, placed the necessary
funds for carrying out such an inquiry, at tlie disposal of
the “ London Society for promoting Christianity among
the Jews•’’ It was at their request, that the writer of
these Introductory Kemarks undertook to direct the
general plan and management of the undertaking. The
subject is thus noticed in the Society’s Annual Report
for 1849.

“ Your Committee have gladly availed themselves
of the opportunity, offered by the establishment of the
Bishopric of Victoria, Hongkong, to make further in-
quiries respecting the Jews in China, and the practi-
cability of establishing a Mission in that country.
There appear to be peculiar difficulties in the way of
the immediate realization of their wishes in this res-
pecfc,and their present efforts must be limited to a
Mission of Inquiry, in which the Bishop has kindly
promised his assistance. That munificent friend of
Israel, Miss Cook has placed in the hands of your
Treasurer, a sum sufficient to cover the amount of


vi

the expenses occasioned by the establishment of the
Mission.”

The writer on his arrival in China, entered into
correspondence with various foreign residents,both
Missionaries and civilians,settled in the five consular
cities of China,who were likely to feel an interest in
the object,and able to furnish information towards its
successful prosecution. A number of questions had
been prepared and printed in England, principally by
the Revd. Dr. Macau!, and these were sent round to

穆

the different consular ports,in order to direct atten-
tion to certain specific points of inquiry. No intelli-
gence whatever could be procured respecting even the
existence of any native Jews in China at the present
time. So far as we know, not a single native Jew has
ever been met with by any Protestant Missionaries, or
other foreigners now resident in China. The Revd.
Dr• Medhurst, of the London Missionary Society, was
the first to give a practical turn to these inquiries. He
revolved in his mind a plan for despatching some
trustworthy native messengers into those parts of the
interior, where Jews were formerly known to be. He
laid his scheme before the writer, during his subsequent
visit to Shanghae in October,1850. The services of
two Chinese Christians in the employment of the Lon•
don Missionary Society, who appeared suitable and trust-
worthy agents, were made available for the mission.
One of them,K'liew rl ?heen״sang, whose journal is
placed first and was written in English, was educated
by Dr. Medhurst, in his Mission school at Batavia,and
is now engaged as a printer in the Mission at Shang-
hae• Tlie other, Tseang Yung che5 a somewhat older


Vll

man, and a literary graduate of the fourth or lowest
degree,had been for some years a teacher of Chinese
to one of the Missionaries at Shanghae. His journal
was composed in Chinese, and has been translated into
English by the Revd. J. Edkins.

Three Jewish merchants also,from Bagdad,resi-
dent at Shanghae, and connected with the opulent
Jewish firm of Sassoon & Co. at Canton,contributed
valuable help ; one of them having written a letter in
Hebrew to their Jewish coreligionists at K’hae-fung•
foo, for the purpose of indroducing the two Chinese
messengers, and inviting the Jews to visit Shanghae.

After receiving various cautionary suggestions and
instructions as to their mode of proceeding, our two
Chinese friends left Shanghae on November 15th,1850.
They followed the route which had been previously
laid down for them,by way of Soochow, and thence to
Chin-keang'×´foo5 where they crossed the river Yang-
tsze×´keang. They pursued their course thence in boats
as before, along the grand canal,to the point of its
junction with the Yellow River. Here, after a slight
detention, they renewed their journey in a rude cart or
barrowי draivn by mules,along the southern bank of the
Yellow River,arriving at K'hae-fung-foo on December
9th,having travelled a distance of about 700 miles in
a north-west direction from Shanghae.

The journals of our travellers will best convey, in
their own simple truthful language, an idea of the state
of the country and population through which they pass•
ed• The generally perceptible poverty and distress of
the people in the vicinity of the Yellow River,the fre•
quent signs of dilapidated dwellings,villages in ruins,


• • t

VIII

and partial neglect of cultivation, may be taken as
proofs of the devastating effects from time to time, pro-
duced by the overflowing of this vast central stream,
and of the occasional desolation spread on either side
of its embankments. But we must be cautious in ad-
mittiug a too hasty conclusion,that these appearances
militate against the popular accounts of the higher de-
gree of prosperity and civilization,generally prevailing
in other parts of the Chinese empire.

]he diaries of our Chinese visitors will acquaint the
reader with the general condition of the Jewish com-
munity at K’hae-fung-foo• After a tedious journey of
twenty five days, they at length entered the east gate
of the city ; and pursuing their course along the Great
East-gate Street,in accordance with the information
which they had lately acquired on the journey, they
soon turned to the northwards,and at no great distance,
arrived at the site of the Jewish synagogue, facing to
the eastward. Here, in tlie midst of a surrounding
population, two thirds of whom were professors of Ma-
hommedanism, and close adjoining to a heathen temple
dedicated to the “ god of fire/’a few Jewish families,
sunk in the lowest poverty and destitution, their re•
ligion scarcely more than a name, and yet sufficient to
separate them from the multitude around,exposed to
trialי reproach, and the pain of long-deferred hope,
remained the unconscio.ds depositaries of the oracles of
God^ and survived as the solitary witnesses of departed
glory• Not a single individual could read the Hebrew

r

books ; they had been without a Rabbi for 50 years•
The expectation of a Messiah seems to have been en-
tirely lost The rite of circumcision,which appears to


IX

have been observed 9t the period of their discovery by
the Jesuits two centuries ago, had been totally dis.
continued. The worshippers within the synagogue
faced towards the westï¼› but whether in the direction
of Jerusalem or towards the suspended tablets of the
emperors, no clear information was obtained. The
synagogue itself was tottering in ruins ; some of the
ground had been alienated to pagan rites, and a portion
of the fallen materials sold to the neighbouring heathen.
Some time previously, they had petitioned the Chinese
emperor to have pity on their poverty, and to rebuild
their temple• No reply had been received from Pe•
king, but to this feeble hope they still clung×´. Out
of seventy family names or clans, only seven now re•
mained,numbering about 200 individuals in all, dis-
persed over the neighbourhood. A few of them were
shopkeepers in the city ï¼› others were agriculturists at
some little distance from the suburbs; while a few
families also lived in the temple precincts,almost des-
titute of raiment and shelter. According to present
appearances, in the judgment of our native messengers,
after a few years,all traces of Judaism will probably
have disappeared, and this Jewish remnant have been
amalgamated with and absorbed into surrounding Mo-
hammedanisra.

Although the messengers were afterwards suddenly
interrupted in their researches within the synagogue,
and their departure from the city itself was subse-
quently hastened by fear,they remained for a period
sufficient to enable them to accomplish the main object
of their visit. They copied many interesting iusciip-
lions in Chinese,and a few in Hebrew, which are


X

appended to their journals. They brought back also
eight M. S. S. of apparently considerable antiquity,
containing portions of the Old Testament Scriptures,of
which fac-similes are subjoined. These eight M. S. S.
are written on thick paper,bound in silk, and bear in-
ternal marks of foreign,probably Persian origin. The
writing appears to have been executed by means of a
style, and to be in an antique Hebrew form,with vowel
points. The cursory examination which we have been
already enabled to bestow on them,leads to the belief
that they will be found by western biblical scholars,to
be remarkable for their generally exact agreement with
the received text of the Hebrew Old Testament•
Though in themselves interesting and valuable, they
are probably much inferior in interest and value, to the
twelve rolls of vellum containing the Law, each 30 feet
in length by 2 or 3 in breadth,which our messengers
examined in the holiest of holies. Measures are al-
ready in progress for procuring these latter M. S. S•,
which would be a worthy addition to some one of
our national Institutions, and for bringing down to
Shanghae,any Israelites who might be induced to
visit that city. The portions of the Old Testament
Scriptures already received,are the following ;一
Exodus,chapters I. to VI. : Exodus,XXXVIII. to
XL•: Leviticus,XIX. and XX. : Numbers,XIII. to
XV. : Deuteronomy, XI. to XVI. : and Deuteronomy,
XXXI f. :various portions of the Pentateuch, Psalms

and tlagiographa,which appear to be parts of an an-

<

cient Hebrew Liturgy, are contained in two of the
M. S. S. already received.

The temple or synagogue at K’hae-fung'.foo is said


XI

to have been built about a. d. 1190; but the Jews
themselves assert that their race entered China as ear-
ly as the period of the Han dynasty, which would cor-
respond with some time about the Christian era.

A friendly feeling was generally evinced by them
towards our visitors ; which is in no small measure
attributable to the Hebrew letter of introduction from
Shanghae, of which although the Jews understood not
the purport, they readily perceived its identity with
their own sacred writings. Without such an introduc×´
tion,they would probably have been received with
suspicion and distrusted as spies. Our visitors learnt
that during the year 1849,the whole of the little
Jewish community at IChae-fung-foo, were thrown into
great alarm and exposed to danger of persecution, on
account of suspected connexion with foreigners, by a
letter written in Chinese,and despatched some time
before,by the late Temple Layton,Esqr• H. B. M. Con-
sul at Amoy,for the purpose of procuring some Hebrew
M• S• S•

It remains for the writer of this preface, in conclu×´
sion, to express how great aie the obligations under
Tvhicli,not only he himself,but also the London Society
for promoting Christianity among the Jews,must feel
themselves laid by the valuable labour and research of
Revd. Dr. Medhurst, and the well-performed services
of the two native Christian Agents of tlie London
Missionary Society. To them belongs the entire merit
of furnishing tlie contents of the little volume which is
now presented to the Christian public.

Our best thanks are also due to tlie Revd. John
Hol)sor1,Brit is! 1 Chaplain at Sliangliae, and the Revd.


Xll

W. Muirhead,of the London Missionary Society,for
their kind services and assistance in comparing the co-
pying, and work of the Chinese block-cutters with the
original Hebrew M. S• S•,during its progress through
the press.

1

Hongkong, May, 1851.


JOURNAL OF K’HEW T’HEEN-SANG

TO

KJHAE-FUNG×´FOO.

A. D. 1850. Nov. 15- Friday. In the commencement of
our journey from the city of Shanghae5 at about half
past 7 a. m•, the tide was 80 strong asrainst 11s,tliat it was not
till half past 8, we passed the 老閘 Laou-clia, and at half
past 9×™ the æ–°×´ é—¡ Sin-cha ;* leaving this? we arrived at the
ferry of Chaou-ke
bridge and the Chaou-kea frrry,we had very strong winds
against us just by the point,so that the boatmen could
not succeed in rowing, and we stopped our boat by the

river side : after breakfast, about 10 a. m. we started a^aia,
artd at liaif past 10, we passed the Chaou^kea ferry ; at
about quarter to 11, we passed the 紀王廟 Ke-wang-
meaou (temple of Ke-wang), and about a quarter to 12
(noon)} 野鷄墩 Vay״ke״tun f was iii sight of us,which
we passed at 12; all the way from Chaou-kea-to6 to Yay-
ke-tun, the fields were well cultivated with wheat, barley,
vegetables, cotton and turnips ; about a quarter past 2 p. m.,
the mouth of the〉馬家 Plung-kea-pang was in sight of
us ; after passing which canal, at about 5 o5 clock, we arrived
at the high bridge of 與 Hwang-too. where we stopped
for the night; as soon as we arrived, "Pseang and I went out
immediately from the boat, taking with u3 a few tracts ; we
saw that the people of Hwang-too wished more for books

* The Sin×´cha is by the foreign residents in Shanghae denomina-
ted the Soo×´chow bridge, because it spans the creek which leads to
Soo-chow. It is about a mile and a half from the British consulate.

| la-ke-tun, literally the Pheasant Mound, is an artificial mound,
thrown up for the purpose of affording a view of the surrounding flat
country, aud of giving warning of approaching danger, in case of
invasion. There are several such on the way to the city of Kea-
ting ; this mound is situated on the point where the creek divides,
one branch leading to Soo-chow and the other to Kea*ting.

A


2

than the inhabitants of Shanghae. in that they asked us with
eagerness ; both old and young did the same.

Nov. 16, Saturday. Early in the morning about 4 a.
m. we started again ; and about 9 0’ clock we arrived at
歹共 Lah-kea-pnng, a thinly.inhabited village ; op-
posite to it there were two or three walled houses ; we saw
too that they had built a new straw-roofed house, on the

top of which there was a chimney to be seen, which we
thought very dangerous indeed among the straw. All the
way from Hwang-too to Luh-kea-pang, the fields were
covered with green things, such as turnips, wheat, barley a!ul
cotton, whilst some were uncultivated ; from Hwafi^too to
Luh-kea-pang, we had very strong head winds, so tliat the
boatmen were obliged to scull the boat up to the point. After

leaving Liih-kea-pang, at a quarter to 9, we saw the pa-
gocla of 千墩 Ts’hgen-tun ; in the way to it,we observed
many straw-roofed houses, and f!1e fields were planted most-
iy with turnips,but a few with barley; from Luh*kea-
png,in our way to 崑山 Kvvan-san we had a little fair
wind) and about a quarter pnst 10×  we saw from the distance
of obout 40 le the pagocla on the bill of Kwan×´san ; at about
30 le distance from it,we saw th

keaou, (bridge of the eastern ocean), by the canal side ; and
at about half past 12,we entered Kwan-san.* The first
bridge that we saw was the 文星橋 Wan-sing.keaou
(bridge of variegated stars), and after having gone a little way5
we espied a temple entitled 飛仙 ^白府 Fei-seen-pih-foo

(palace of the flying angel) ; about half past 1 p. m•,wq stop-
ped our boat near the 蜘馬闘 Sze-ma-kwan, (four-horse

pass), and while the boatmen went to buy something,Tseang
and I took the opportunity to distribute some tracts. About 2,
we started again for Wei-ting5 intending to pass the

* K'van.san is a district in the prefecture of Soo-chow,(Lat, 31•
28. North, Long. 120. 48• East. The walls include two district
cities, viz. Kwan-san and Sin-yang ; they therefore embrace a large
space of ground. Within the walls is a hill of a romantic appearan2e,
with a pagoda on the top of it. This has frequently been visited by
foreigners; and on one occasion by two English ladies.


night there : on the way to it,about 3, we passed the village of
Tsee-e5 at the mouth of which there was a higli stone bridge
with a temple near the foot of it ; fit a quarter past 4, we pas-
8ed 大唯 Ta-wei-ting, and in a quarter of an hour more

唯亭 Seabt^wei-ting ; about quarter to 5: we passed the
large sheet of water called 7å°‘ Sha-thg (sandy pool).
We did not stop our boat3 as we intended, to pass the night at
Wei-ting) but on account of the fair wind we had ali the way
from Kwan-san, we sailed straight on to 州 Soo-chow•*
111 the way to it,about quarter to 5, we passed 外跨塘 Wae-
k41wa-tang ; and at a quarter past 6, we came to 读策州
Soo-chow-I6w-mun ; at about 7ו vve passed 門
and about half past 7, arrived at 圍 p,Ch'hang^nranj or
Soo-chow.

Nov. 17. Sunday. Early in the morning about 6 0•' clock,
before any body was up, Tseang and I went out of the boat
to distribute some tracts,by putting at various shop doors
one or two complete sets of tracts, chat when the people awoke
and opened their doors, they might find some new and true
books, which their forefathers had not knownל neither were
they handed down up to the present period ; after that, we
went down to our boat. About 9, we started again, and in
half an hour we passed Hob.k5hew? a hill full of

temples and shops ; along the way to Hob-k;hew, we saw
by the wall of a temple on the left side, a few characters

wrhte" “百善孝爲先萬惡洼爲首she״

Iieaou wei seen^ wan go yin we! show, of all the virtues filial
piety is tlie greatest, and of all ,the vices carnal lusts are the
chiefa few houses further on there was written again

“諸惡莫作衆善奉行心。 go 1116 tso, chung shell

fung hing5 do not commit wickedness of any kind, but reve-

* Soo-chow is a prefecture, and the chief city of the south-eastern
part of the province of Keang-nan. A lieutenant-governor resides
here,with a large number of officials. It is a place of considerable
political importance,and the seat of a large commerce. Its population
is supposed to amount to a million ; it is situated in Lat. 31. 23. 25.
North, Long• 120, 28. 55. East, distant from the capital 824 miles.


4

rently practice every sort of virtue•” At about quarter past
11,we pnssed the custom-house 醒 Heu-shob-kwan),

and as *oon a8 we passed it we saw many mulberry.trees ;
from the custom-houae to the borders of Woo-selh^ there
were scarcely to be seen in the fields any such thing as
wheat,barley,cotton, but grass all die way. About 2 p.
m. we parsed the village of the southern Wang-ting 望
Nan Wang-ting), and about 3, the village of the northern
Wang-ting (北望亭 Pth Wang-ting) ; the day was very
dull, but the wind was still favourable. About 4 o5 clock,
we passed Shirutuh, and at 6 the village of Sin-gnan ; at
half past in our way to Woo-seTh, we saw a row of f rees
by the river side, and after having passed these, about 8 at
night,we arrived at 帝易 W06-se1h;* the evening being
very dull and rainy•

Nov. 18. Monday. Early in the morning, about G 0×™ clock,
Tseang and I went out of the boat” before any body was up
or the shops were opened, to distribute a few sets of tracts,
by placing them at their various doorn,or putting them in the
crevices of the doors,that when the people awoke and opened
their doora} they might find some new doctrine,which nci•
ther the Buddhists nor rraouists could supply them with,
received from an unknown friend. After breakfast (at 9),we
started again, but the wind was so strong against us, that
the boatmen could not succeed in rowing ; so we stopped our
boat near 心小金山 Seabivkin-san, a temple in the
middle of the river, where we saw attached to ihe 養§ 裔’閣
Kwan-yin-ko, a scroll, on the right of which there was written

“我費盡一 )jf婆心因汝善良抱個孩兒送汝

I have carried to the utmost my maternal feeling8, and on ac-
count of your good actions, here present you with a little

boy and on the left (C 你煩做百般好事要他福
壽積些陰蘭與他 You should now practice every

* Woo-seih is a district city in the prefecture of Chang-chow4bo^
Lat. 31• 38• North, Long. 120. 8. East.


5

sort of virtuous action, and if you desire his long life and
happiness^ you must also perform some secret acts of charity?7
After we had visited this temple,we went also to the 惠山
寺 Hwuy*san-she, (monastery of the favourable hill), where
pawsing the bridge^ we saw at the end of the canal what was
called a dragon fountain (龍泉 lung tseueo)7 which sent
forth clear water from a stone dragon’s head, jutting out at
the end of the canal by the way side• Having noticed these
things,w© went to see the famous temple and mountain just
mentioned,where on entering we saw written “江南第 ~~A
(JjKeang-nan te yih san (the very finest hill in Keang-nan)
passing this, wc crossed a small stone bridge, and reached
the 3E 1設 T’Sen-w^lng-t^en,(hall of the celestial king);
this we entered,and passing a small bridge saw a ’marble
tablet on a pedestal, containing the following inscription :

寄暢圜中眺舉螺。人雲撫掰濕多羅,
了知到處佛無任,信是名山僧占多、
喑竇明亭相掩映,天花澗草自婆姿,
闍梨公案休拈窟> 十六春秋一刺那。

“ Wandering for pleasure round place, I look at yonder
spiral mountain ; entering the clonch I brush against the trees
and become wet with dew ; I know full well that everywhere
there are numberless Buddhas,and truly on every celebrated
mountain priests are sure to find a fortunate residence.
Where this dark deli and that gay looking summer-house
partly shade and partly reveal each other• heavenly flowers
and grass of the mountain ravine unite to please the beholder ;
that table of the priests take care not to overset ; when the
seasons were revolving for the sixteenth time during my
reign I first entered this temple•”

This was preceded by the date of erection, “乾隆辛未
春惠山作Kee״-l״״g sin we ch’hun hwuy san tso, com-
posed at IIwdy-8an,in the spring of the 16th year of the

t

reign of Keen-lung^ (a. d. 1751). Underneath wns sub-
scribed [t yii pelI), the imperial signature. On our re-


6

turning to the boat, juat by the Hwuy-san-she, we saw a
stone, like a candlestick, about 7 feet in height ; and leaving
the temple,observed over a gateway “滕地名泉 ehfng
te ming tseuen,a surpassingly fine region and a famous
fountain•”

Nov. 19. Tuesday. About 2 in the morning, we started
from Hwuy-san, and about 6 passed a village called Shili-
tang ; at the front of the temple gate we saw two stone lions
on pedestals, and a little further on a grave• yard’ fenced with

瓤

a wall, which the people said, was for those who had no
fields,nor friends and relations ; even beggars when they
died might be buried there• At a quarter past 6,we passed a
village called Yaou-t’ho'v-pang; at、d in a quarter of an hour
more,we passed the village of 格 了土 鏡 Lo-sbay^chin, a
wcll-inhabited place. About half past 7, we passed 五牧
Woo-muh, a thinly ,inhabited village, famous for producing
garlick ; within this village there were temples and a row of
mulberry-trees, all the fields being well cultivated and appa-
rently fruitful. About half past 8ג we passed :!黃林 Hwang-
lin,a village with unceiled houses, and where the fields were
badly cultivated ; having passed this village,we came to 戚

并曼 Tse1h-shoo-yen? a pi ace well inhabited, but badly cuU
tivated,being surrounded with graves and wild plants, 6uch a3
蒿柴 kaou-ch?hae}southern-wood, half past 9,亭 Ting-yen was in sight of us, which was
also very thinly inhabited ; after having passed this,we espied
the pagoda of常少|^| Clfhang-chow,* and at half past 10,
arrived at the eastern gate of the where we observed

that the waters were rather yellow ; at 11 0’ clocks we
arrived ftt the south gate, where I had formerly been, passing
which we reached the west gate ; leaving this we saw a
number of tablets erected in honour of filial and chaste per-
sons ; and after that a temple called Lee-foo×´

* Ch4)ang-cho\v is the chief city of a prefecture ; it is situated in
Lat. 31 • 50. 36, North,Long. 119. 52. 47. East• Distant from Nan-
king 82 miles,85 miles from Soo-chow,and 768 from the capital•


7

meaou, (the temple of virtuous women) ; then a temple
dedicated to the queen of heaven (天后 宮 Tlieen how
hA1 ng kun^) ; and at a quarter past 1 p. m. we passed the
village of [qnj Sin-cha5 the new flood-gate. About quarter
to 2, we passed tlie bridge of 連江橋 11eenwkeang-keaou,
which spans the river at the junction of two streams ; at 3,
we passed the village of 奔 Pnn-new-cl1in? (literally,

the fu!1×´away cow), where we saw a cow-nmrket ; and after
that a temple called Heang*lin-she5 (the forest

of incense sticks). About 4, we passed the 九里舖
Kew-le-p^hoo, a village where there was nothing to be seen,
but fields and a few vegetables upon them ; after passing
which, we observed that there was a Play (戲 %) being
acted in the fields with music and lights, and many peo-

t 〜

pie came as spectators ï¼› pursuing our journey, about half past
5, we arrived at å‘‚ Leiptai 11g} and passed the night
there.

Nov. 20• W^dnepday. About 4 יס clock in the morn in g,
vve started for Taiuyaiig ; in the way to it) about 6
a. m., we passed the village of 陡 口 Ling-k?l)6\v; at 7י we
pssed 育楊舍淸 Tsing-yang-plioo, and a quarter past 8,
we arrived at ran-yang ;* here we passed the bridge

of 尹公中喬 Yin-kung-keaou, opposite which we saw
die pagoda of Paou-t^ha-wan, and a temple near

it called 三義[覇 San-e-ko ; arrived at the north gate of
the city, we stopped our boat near the 中喬 Sin-keaou5 (new
bridge) ; and after having paid a visit to Tseang’s family, vve
went through the city to look at it. After walking through the
crowded streets, we returned to the boat, and about half past
2 started again ; the city walls of Tan-yang, were all broken
down and left unrepaired, the river banka were all high
ground up to 鎮 府 Chin-keang-foo ; on our anival at
Tan-yang) the day was very dull and rainy, about half past

* Tan-yang is a district city belonging to the prefecture of Chin-
keang^foo, situated in Lat. 32. 4. North, Long. 119. 32. East.


s

4,we arrived at 張官渡 Chang-kwan-too^ and passed the

night *here.

Nov. 21. Thursday. About half past 4, we started again,
but the wind was still against u3, and the weather very in-
clement ; at 6ל we passed 黄 ^尼霸 Hwang-ne-pa ; and ar-
rived at Sin-fung, where having bought something for

breakfast, we started again, and a quarter past 9×’ arrived at
大王廟 rra-wang-meaou; (the temple of the great king),
and 庄 T'aou״chang5 (the peach village). At half past 10^
we passed 月 JSf Yue-hd (the moon river),on the bank of
which we saw a temple called 古泰真 Koo-chin-hae-

^an,(the mnrine monastery of the old town), and near to

å›› 2E Kin-lung-sze-ta-wang-meaou, (the temple

of the four great golden dragon kings); A quarter to 12
we reached the village of 丹徒鎮 Tan-too chin, and at 2,

the pagoda of Chin-keaner was \n sigfit of us ; at a quarter
past 2^ we passed the 都天廟׳roo-t^heen-inGacSu. opposite
which there was a dockyard^ where they built and repaired
the imperial grain-junks ; we observed that they put all the
old wood inside, and the new and clean pieces outside, in or-
der to cheat the Ernper01\ so that in a few years, they might
have 10 repair them again ; thus they defrauded the govern-
ment by their craftiness. At half past 2, we passed jl"
南門鬧 Chia-keang-nan-mun-cha, (the south gate of the
city); here we saw that the wall of Chin-keang was firmly
builtj and beautiful to the sight; at 4 0×’ clock, we stopped
for the night at 多真 Chin-keang. *

Nov. 22. Friday. Early in the morning about 2 a. m.5 we
started again, intending to cross the 洋子江 Yang-tsze-
keang at 6• but could not,,because there were so many
large anti small boats before us5 which had to cross also, and
the canal being so narrow, we had to stop our boat at J

* Chin-keang is the chief city of a prefecture,lying on the banks
of the Yang-tsze-keang ; Lat. 32. 14. 23. North, Long. 119. 24. 10.
East,it is distant from Nan-king 54 miles,from Soa-chow 112 miles,
and 707 from the capital• This city was taken by the English dur״
ing the war.


9

E-t,h06) (iil those in front of ug were gone ; opposite this
place, there was a temple called 杏遍通庵 Kob-pSen
(?hung-gan ; after having rested awhile, at half past 7, we
crossed the ×´J×´Ö¾ /å·¥ Yang-tsxe×´keang, when it was ra-

ther calm, with a little wind against 118. In the Yang-tsze-
keang we observed various hills, such a3 金山 Kin-slmn
(the golden 1、川),銀山 Yin-shan (the silver “川》蒜山
Swan-shan (the garlick hill) å±± Se^n g san (the elephant
hill)》and [_L| Teea011,s!1ar、(die btrnann hill), rfhe Kin•
shan bad a pagoda with temples on it, but all the rest bnd
no pagodas and only a few temples. On the <)iqjt)si(c side
of Gift Yan^isze-keang there w* re many hob-cliow

(reed islands). We heard (hat tins river is always decreasing
in Fize; fonnei I v if was large and wide, and now it is becom-
ing 11 arro\v} the breadth of the liver now being about a mile
across ; it. took (is, 110wever5 half an hour to cross to the reed
island. Tiie Kin-shan hill looked from afar very beautiful
to the si^bt3 with painted teinples,surrounded widi gr trees ; a quarter past 8, we saw the wall of 瓜

å·ž Kwn^chow? all broken down ; instead of repairing which× 
with bricks a×´d stones, they had piled up a heap of mud for a
wall• About,a qiiarter (0 9 we entered the Kwa chow larger

river, and at 9? noticed a temple called 古總彳寺寺 Koo-
tsu11g-ch?he״sze ; and further נ«ווס the 昔'膊堂 P’lwh,ts§•
t7hang} with arched front door ; next to tlmt the 大悲
TLpekshen-yuiki,and the 孤 P5J(00-t’hAn ; about
half past 9×™ we arrived at the JJX. Kwa-chow-yew-

kwan (custom-house) ; where,after having been submitted
to a minute inspection, we gave the man who examined us 14

cash (or one I1aif×´penny) for his trouble^ besides which the boat-
men give him l,400 cash for the boat and boaUticket. About
JO, we started again straight for Yang-chow^ and in

the way to it, at 11,saw a temple called 泰山打宮 T?ae-

* Yang-chow is the chief city of a prefecture, Lat. 32. 26. 32.
North, Long. 119 14. 13. East; according to the map of Klaproth
the longitude is 119. 15• East•

B


10

8hat1-lt1ng-ku!1g; opposite which were temples on the
other side of the river, all broken dovviij with neither images
nor inscrij)ti01Hj but a bell hung in a brok(^n framework.
At 5 minutes past j 1, we past 八里繡imp’1 ר00ו a
village with few people; at half past 12 (110011),'vc passed the
famous temple called {^5;§;寺 Kaou-iniu-aze, which looked
very beautifui from afar, wiUi pagoda and painted liouies,
(the pointed top of the pagoda having been consumed by fire
on a stormy day, aa many people reported to u8 on enquiry),
nnd many temples which had been newly repaired and rebuilt ï¼›
from Kwn״chow to Kaou-min-sze, all the I)ou3es were Ixiilt
of rice straw merely, but the fields were full of vegeta-
bles. About I, we pafised Azang-taze×´kea5u ; at

2? the pagoda of Yang-chow was in aight of us ; at a c|ua1Ö¾ter
past 2,we passed 九龍中符 Kew-luiig-keaou (nine dragon
bridge), a village of straw-roofed houses ; nnd at 3×  we
arrived 1U 楊^ 州 Yang-chow ; about a quarter past 3, we
passed the pagoda of Ya1)^-cho\v Pab«M;ha-

wan), at the entrance of a temple called the rfl^r
VVan-fung-sze ; the lop of the pagoda was fallen down
by the sides of it were weed3 growing, and the birds of the
air had taken up their stntions there. About a quarter to
4, we saw the temple of longevity Wan-

sl10w-knng); with beautiful steps at tlie front door by (he
river side ; and next to it one dedicated to the queen of
heaven)(天后^ 宮״rMieeti-liow-kung), with arched front
door ; about half past 4, we arrived at the custom-house ;
when we arrived there, the office was shut up,so that wc
passed the night near (he custom-liouae. We saw by the
front of the custom-house a bridge of boats ; these bridges
are formed by joining a number of boats together^ eufficient
to 91 re tell across the river5 60 that they may intercept all
traffic,and prevent other boats passing while the custom-
house is shut ; the |)eople at tlie same time taking advantage
of this arrangement to cross tlie river. The current here
!lowed so rapidly5 that our boat required 2 or 3 rope^ made


11

fa«t lo the shore, to hold it ; so that even if wc had had a
fair wind,it would have been hard to get through against

the raj)i(l si ream.

Nov. 23. Saturday. After we Iiad taken our rest, at 6 a. m.,

our boat was examined ; while tlie examination was taking
place, we went a little way into the city

chow-f()o; to buy something ; after we had seen the city, we
went, to our boat ngaiti, and at 11, we sfarled for Shaou-pilj ;
in the city of Yang-chow there were many professors of the
religion of Mohammed ; we observed that at the pi.ofessor’s
shops lliey put up the title of Keaoi^mur^ or religion :

we asked some of them,if tliey were Moliamtnedans ? they
said,yes ; after that we asked againנ where docs your fijfjj
Miih-sze, or teacher live ? they 3ai(J,our teacher lives at a
short distance from this place• The city wall of Yang-chow
is not lila5 that at Kwa-chovv ; the streets are narrow and
/niry in rainy weather, and at the gate where we stopped our
boat, the 徐^ 睜門 Taeu.11ing.mCln,very low and damp.
About a quarter past J I, we passed the temple of everlasting
life (長生 jjj^ Chang-sang״shen-8ze) ; at 12 (noon), we

passed the dock-yard of Yang-chow ; an(1 half an hour after^
a temple called 響阜寺 Heang-fow-8!1e ; there was a
garden near it, full of flowers and trees• About 1 p. m., 潛

頭 Wan-t’hdw

village we saw

was in sight of us; and at the end of the
a temple called Wan-show-gan

(the monastery of n myriad ages) ; a few le further 0נ1ו we
observed lamps by the road side for travellers and voyagers,
and many stone pillars to assist navigators in (lie time of high
winds and rapid currents ; about 23 the Kaou-meaou

(high temple) was in siyhl of us ; near it we saw furnaces,
where they made bricks ; the soil here was raiher sandy and
yellow. At half past 2נ we passed the 子 了可 Hwae-
tszc-lio, a river of three branches, with an island in the mid-
die ; and a little further on, the 新何橋 Sif1-hd-kea(S11
(new river bridge), and Fung-hwang-keaou (the

phoenix bridge) ï¼› at a quarter past 3×  we saw a village

* These two bridges exist in name, but there are none in reality.


12

lying six feet lower than the surface of the rivei,which was
the case with all the surrounding fields ; before the village
and the fields there were small canals, and the bank divided
die river between the villages ; at 5 o ’clock we arrived at
邵伯 Shao 11-pih, where there were many lights on the ehore.

Nov• 24• Sunday. About half past 3 in the morning, we
started again ; about a quarter past 6, we passed the temple
of celebrated women’ 曲列女^ 扇| Loo-kin-lee-neu^
meaou ; and half an hour after the è·¯ Nan-chay×´loo

(south carriage road),a small village full of 81 raw-roofed
houses ; about half past we passed the 4匕萆* 足浮 Plchay•
106 (north carriage road), a village also composed of straw-
roofed house3 ; they build their houses here half of bricks and
half of straw ; at a quarter past 8נ vve passed 邏 hH
Chay-16-cha, and about half past 8, we saw die pagoda of
Kaou-yew ; at 9 we passed 新耀耳間 Sin-pa^urh-clia,
and a little funhei• 01),南關瑜耳關 Nan-kwan-pa-urh-
cba. From Cliay-16-cha to Nan-kwan-×´pa×´urh×´cha, we ob-

served that all the river banks were undergoing a repair ; on
the left side of the river they heaped ן1ו) abundance of earth,
hiring a number of small boats to bring earth from the
liigher grounds ; and on tlie right side, they repaired the
broken part of the road with rice straw ; by the same
means they divided the fields from the river, which was
about six feet higher than the fields. At half past 9? we
saw the city wall of 高逛0 Kaou^yew * it looked better
than those we had previously passed, but still very tow ;
the city wall was not firm,nor strong enough ; between
the river and (he city wall Uieie was a bank beautifully built,
nearly a mile in extent ; about 10 clock, we passed 高垂好
Kaou-yew ; at lialf past 11 נ we passed 頭關 T;hdw-cha ;
and about 12 (noon), we returned back to the west gate of
Kaou-yew,on account of the north。west, wind that blew so

strongly against us• We had gone two miles beyond Kaou-

* Kaou-ye\v is a district city in the prefecture of Yang-choWj Lat.
32. 47. N, Long. 119. 20. E. .


13

yew, but on account of (lie gale, we returned : I told (he
boatnieii to row on to 界首K.״ae .show, but the men were
so timid in rowing against the current and wind, that
they preferred going back to Kaou-yew, to receiving the
2(H) cash which I had promised to give,if they could
reach Keae״show thnt night• On corning hack to Kaou-
yew, we stopped our boat by ibe ferry side, which is called
御馬頭 Yu-ma-fiiow (imperial ferry); we entered the
city by the north gate (制滕門 Che-sh111g-mun)5 and af-
ter having inspected the place, retuuietl to our boat. The
bridges, streets and lanes here are all paved with bricks, not
one stone to be seen in tlie streets, except at tlie front doors ;
the rice and flour miils are all worked by nsses ; on the
other bunk of the river, we saw the lake of Kaou-yew,
which looked three times the width of the Yang-tsze-keang,
there being many boats at anchor as also sailing on
it ; the waves looked like a little 8ea, incessantly dashing
between two rocks.

Nov. 20. Mo rid ay. The wind was still against us ; (lissa-
tisfied with the delay,I tried several plans to get to Keae-
show before night, but could not succeed; 1 then told
the boatmen lo hire coolies to pull the boat up to Keae-show,
but all was in vain ; after that I told Tseang, that we had
better go ourselves on shore to hire coolies,or chairs, to get
to Keae-sho'v before night ; but when we went out to bar-
gain for ouirfelves, they wanted 600 cash for each person,
which we would not give; after this (he boatmen came
and told us that it was very dangerous to go overland from
Kaou-yew5 but they promised us that the next day, whether
windy or not, they would start ; not content with this, I told
them if they could hire 2 or 3 people to puli the boat to
Keae-sliow, I would give them 300 cash for each man per

day; but they could not obtain one,becau3e the weather waa
very windy an cl cold ; they wished at least 500 cash per
day, anti a3 I could not give so much for one day’s work,
we returned to the boat• Finding the people co obstinate,


14

we resolved to stop over the morrow; (his was the. first day
that we felt the cold so intense ; we went through the city
from west to north, taking notice of the houses, templet and
l)nintings? whicl! were all very poor ; there was scarcely t.0 be
found one tiled house ; the people had a bold and daring
appearance^ like the Shan-tung lfieiij their uncouth exterior
b^ing apt to produce an unfavourable impression on stran-
g(־rs ; (he women were rather of the inferior kind^ and their
speech was scarcely intelligible to those not familiar with
the local dialect. On the front door of the city temple was
wi iuen 城JSj C115h 1 ng-11 wang- 1ווeaou7 and on tlie second
d00r,儀門E •mfm ; by ihe right side of (he court, there

was writte.1 “進來摸摸心頭何必焼赛黙少蜀

Tsin lae mo mo si !ך t?6\v,ho peili sliaou hcang teen chub. On
entering lay your hand on your heart, and there will be no
need to burn incense and li
去行行好事須要改過前非Ch^h k^ieu lung

hing liaou 3z6, sen yaou kae kwo tseen fei. On going abroad
do a few good actions, abandon your former error3 nnd
reform your lives•”

Nov. 26• Tuesday. About 5 0’ clock in the morning, we
started again ; as soon as we awoke, we srw the icicles by
the river bank and boat’s sides, which looked very beautiful,
like lady’s silver earrings; as we proceeded, about 9, we
passed a small village,called 水潭 Ts’hing、shwhy.tan ;
half an hour after, we passed the 太平庵 rr41ae-p1ng-
gan ; and a quarter to 105 we passed 料廠 Ching-leaou-
ebang, and 32 [j^ Ma-kung-cliang, where they store the
grass for repairing the imperial roads ; at 10, we passed the
village of Ma-pang-wan ; about, a quarter past 11× 

we passed Lfih-gan-kow, but before we arrived at

Luh-gan-kow, we observed a (é–“ cha) water-gate ; through
which the waters led to the Kaon-yew lake. At half past 12
(noon), we passed the village(^看花洞 K5an-hwa-tung ;
at ha[f past passed ; and at 2,子嬰״

rrsze-yiug-nan-cha ; about a quarter past 4, we passed


15

胡成洞關 Hoo-ching-t^hung.cha, and at half past 4, we
arrived at 7£ Fan-sl1wuy-chio? a village well in-

iiabitcd, and abounding with fish,where we passed the night.

Nov. 27. Wednesday. About 5 גס clock in the morning, we
s far Led again, the wind being very favourable,and tlie day
bright,but the currept so strong against us, that it was 7 o5

clock before we passed Kob-urh-lang-meaou ;

it had the name !)owever, but not the reality ; we saw on the

?andy bank that tlie wafers were all frozen. About a quarter
past 8ג we passed tlie 白田舖 P1H~teen«j)?hob-chang:
wliere grass for repairing the imperial roads was stored ;
it was heaped up like small huts ; some had numbers hung
11;), and others not ; a quarter of an hour after, we passed ,當
Je[1L *奥 Tang-keunJow, with an inscription over the front
do(u 5 奪風南來 Heun״fung-1tan-lae (gentle breezes come
from the south); a little further on. there was a temple dedi-
cared to the great king EE i\a-wa11g×´mea6u. At 9, we
entered the district city of jffi Pabu-yfiig \ * after going
a little way, we passed 足翟育墨繃 Y6-lung-kwan (the pass
of the prancing dragon) ;( n the banks of (lie river there were
many grass hu(8? and at die back of the I1ut3? the city wall
of Pabu-ying appeared×  which was lower than Kaou-yew in
height ; the city wall,and all the 110use3? were twelve feet
lower than the surface of the river, so that if the banks of the
river should have an aperture bored through them, the whole
district and villages would be covered in a night with water.
About half past 10, we passed the Keaou-kea*

tung, cave of the Keaou family ; further on; at half past 1.1,
we passed "^力特 口 Hwang-p410b-k?hdw5 but in calling
the name of the village, the people left out the p’hob》and
only called it 黄 口 Hwang-k^how. At a quarter to 12,
we passed the border of Yang-chow (锂楊交界
yang-keaou-keae). About half past 12, we passed the rn

四洞 San-ts^heen-eze-tung (the fourth outlet of the

* Paou-ying is a district city,in the prefecture of Yang״chow״foo,
Lat. 33. 15. N. Long. 119. 20. E•


16

third shallow) ; nt a qiwrter 1.0 1 p. m,, we j)nssed (lie village of
平河Ping ״ho? where there were very few people ; at 1,we
passed the 三儘二洞 San-t65heen״urh-tung (second
outlet of (he third shallow). Wherever this word tung
occurred^ there was by the river side a water-gate, through
which the water flowed by means of a canal,and ran on to
some other lake or something of the kind, but it was not
made to cover the fields at all. At 2×™ vve passed I he village
of 二十"鋪 Urh-sluh-le-pnioo, the twenty le shops•
About a quarter past 3,we passed the 二״淺頭}同 Urh•
ts?heen-111 ג ow-tu 1ו(first outlet of the second shallow) ; and

at 4 頭 '遂二 ^|1^ r?h6vv-ts41ee1)-arl1״tdng, (second 0uiJ©t of
the first sballowj. At 7, we arrived at 楊家 |羽 Yang-kea•
mea6u, and after we had taken our din tier, we stand aLrain
(0 the west gale of Hwae-gan5 on onr arrival at

which it was about 9 o5 clock at night.

Nov. 28. Thu1?dny. About 5 0? clock in tlie morning, we

started for 清江 TsU1ing-keang-״p:l100 ; and at 8, arrived
at tlie custom-house ; after having been examined^ we gave
the pe0{)le 30 cash (01• one penny) for th^ir trouble ; wc then
took our breakfast,, and started again for Ts’lfing-keantp lw'o ;
atthe fiout door of the custom-house was、vrif ten 2^惠 民
Pliob-liwdy*shauer-min (exiensive kindness mauifested to-
wards the inernantik classes)^ and Umt by the side of the
river 聖澤谤您 Sh1ng-t91h-pa ng.to (1he sacred favour
extends over the tumultuous waves) ; on the left side of this
there was a temple called 觀音1 取單林 Kwan-yin״sl)en-hn•
About 11,we arrived 以潰^£浦 Ts^ftig-keang-p^hob;
before we arrived at this place,many inn^keepers came to ask
us for our custom ; after we Iiad accepted one of their paper3;
we went to the assigned shop or Hong• In going from
Ts^hing-keang-p^hob^ to 王 營 Wang-kea-ying, we had
great difficulty in getting to the place ; first the difficulty of
calling a small wheel-barrow to go to Wang-kea-ying; after

* Hwae-gnan-foo is a prefectural city,situated in Lat. 33. 32. 24.
N. Long. 119. 14. 12. E.


17

we had been on shore half an hour,there came an old man
who aided us to get a wheel-barrow, which when wc had got,
we put all our packages on it3 to be conveyed across the ca-
nal ; after we had crossed,we went straight to the Yellow
River j having crossed which×’ we went to the assigned sliop,
where the men treated us with kindness, gave us a good dinner
and tea, a×´d made us as comfortable as they could. rFhe
streets of Ts5hing-kea1v^-p,hoo are like those in the Malay-
an couritries^ up and down, with sandy mire, and some parts
paved with stones, which are very slippery indeed. The
Yellow River was not deep^ except in tlie middle part : all
was mirv and inuddy, like the Witter in which some animal
had been washed.

Nov, 29. Fridtty. After we had taken our rest, about 6
o’ clock? we started by the mule cart; before moviug) the men
brought us for tiffin some dumplings made with pork arid
ve^etal)Ies) (called Invan tun); after the men had

put all our thiugri in order on the cart, and we had finished
our tiffin, several coolies came .0 ask us for some 酒鍈
tsew tseen (a present) for their trouble ; so we gave them
the customary donalion5 in order to avoid any dispute, which
might delay our departure ; on leaving Wang-lceti-ying, we
had great trouble in discovering the ferry, where we might
cross the Yellow River, to Kaou-kea-wan ; the people de-
ceived the driver, by telling him thia and that way, so
that we were obliged to turn our cart backward and forward
three or four times, on account of these deceivers ; after
having asked over and over again for the right ferry, we at
last found it, and having crossed the Yellow River, went
straight to Kaou×´kea-wan. The banks of the Yellow River
where we passed, were divided from the lake of 洪澤湖
Hung-ts1h-×´hoo; some of the houses by the lake side had been
overwhelmed,and many trees were growing in the middle of
it ; that was the only indication that people had once lived
there, but now on account of the high water of die lake, the
inhabitants had removed ; some who formerly resided there,


IS

having been drowned in the flood. At 4 0? clock we arrived at

高家猜Kaou-kea • wan>

1S0V. 30. Saturday. Aboutp 0? clock in the morning, we
started again for die village of Yang-ho ; on our way to
which, we travelled up anti down the banks of the Yel-
low River ; we observed some houses in the centre of the
lake, and some had been overwhelmed; even the family
graves were covered with water ; there were many beggars
by the way-side begging^ and vagabonds watching an oppor-
tunity for plunder. The lake of Hang-tsili here is about
two miles in widths but shallow ; 11 is full of trees and wild
geese ; all the way to Yatig-ho, the roads were i" such a state
as rendered it very difficult for the mules to pui! the can : some
parts very muddy and some dry ; on the banks of the Yellow
River all along the way side, willow trees were plan ted in
rows. About 12 0’ clock, we arrived at the district city of
J/M T’hftdu-yMr^ u) breakfast ; after \ve had taken our

bread and n1iliett w3 went on, to pass the night at æ´‹æ²³
Yang-ho^ where we arrived about half past o.

Dec. I. Sunday, On our departure from Yang.ho. the
cart-road was still difficult to travel) so that it caused the
mules to jump about, and our carl was nearly upset ; about
1 0נ clock,we arrived at 王家遽 Wang4cea-t3e1h5 a vil*
lage but thinly inhabited^ where we breakfasted ; after we
had taken our meal, vve started to Kaoa-tso. On the way to
wbich^ we met 15 a8ses laden with silver, attended by two
stout young men, each armed with a musket and 8vvord 5 the
owner following behiiul^ accornp&nied by six servants and
drivers with sticks ; the silver wa8 worth 20,000 tack, as ap•
peared from the bales; on the back of one of the asses was a
•flag, bearing the name of the establishment to which they be-
longed,(-孫正大 Sun chifig-(a), below which) in the middle

* T’haou.ytwn is a district city in the prefecture of Hwae-gnan-״
foo, Lat. 33. 43. N. Lo<1g. 118. 48. E. The city is now without
walls, and 18 scarcely deserving the name•


19

pie gay, that these two men could stand against 40 people ; the
coinmisPicn for bringing the money to Levv-kea-k^ibw, a•
mo !lined to 5 taels for every 100 ; about 5 0×  clock we arriv×´
ed at Kfiou-tso, a well-inhabited village×  to pass the

night there.

Dec• 2• Monday. About 4 0, clock in the morning, \ve
started for Shwang-kow ; in the way to it, we stopped ai 肯§
家 Lung-kea-tselh, to take our breakfast ; as scon as
we had taken our rnea^ we went straight to Shwang•

kovv. where we arrived about 5 P- m. This is a large village,
with scarcely any two-story or brick houses to be found in
the streets, most of them being covered with rice strew ; it is
not merely the poorer people who live in such mean houses?
for even the houses of the chief men of the village liave nei-
ther died roofs nor brick walls ; they live just the same as
the plebeans, and sit under the 81גחן while examining the
grass for mending the deficiencies of the imperial roads.

Dec. 3. Tuesday. About 4 0’clock in the morning, we
started for 張家集 Chang-kea*tse1h5 intending to break-
fast there, and reached it about 11 ; this is a small vil-
I age but thinly inhabited. As soon as vve had taken our
morning tnealj we started for *Tseu-chow-foo ; on our way to
it,we had to travel up and down the banks of the Yellow
River, Abour 3) we ascended the hill of Tsetrchow, and
on our descending, saw many sheep feeding on the dry gra&e ;
these hili3 are alt of them gtony5 with many houses at the foot
of them, and but few temples ; these hills we &aw when we
were at Shwaog-kow. After passing the hills,we saw be-
fore us many wild geese, ducks and drakes comforting them-
selves in tbe heart of the Yellow Riverton a place which had
been dried up looking just like a sandy island, where rhe
lower bank of the river had been broken by the waves.
About 4 0? cioc< we arrived at the prefectural city of

Tseu-chow.foo a6 soon as we arrived×™ and had put our

* Tseu N• Long. 117. 25. 30. E- The Yellow River intersects the prefec-
ture,which contains seven districts, and one department. It is dis•
taut 353 aiiles from Peeking.


20

packages in order, we went to the city,where we saw among
the streets and shops, that many people wrote on their sign-
boards, Keaou-mun (the professors of religion) ; I

proposed to my friend to ask what kind of religion they pro-
fessed, and where the priests lived ; but he (on account of his
timidity) said,— Better not ask them, perhaps they will get
offended,and raise a disturbance with u8,particularly as we
have not bought any of their things. We entered by the North
gate P9 Woo-ning-rnun) ; the city wall of Tseu-

chow was not very strongly built ; the whole prefecture id a
mountainous country^ and the bank of the river is built up
with atones from the mountains.

Dec. 4• Wednesday. This morning about 4 o’ clock;,we
started with many carts before and behind us’ ail going
nearly in the same direction ; there were 4 carts with meu
and women going to SI1en-se? and 2 to LSw^kea-k^how.
This day we had to travel up and down the banks of the
Yellow River1 the roads being rather watery and muddy. At
half past 12 (nooti)' we arrived at the village。f 白村集
Pih-tsun-tseih, where we took our breakfast ; after which,
we started for 黄家:口 Tlwang-kea-k^iow, a village very
thinly inI1abited} where we arrived at half past 5 p. ai. and
passed the night. On the way to Hwang-kea-k?ho\v5 we met
many parties going down30 × me with loads of silver carried
by asses, guarded by strong young men with swords and
muskets,and others accompanied by official persons.

Dec. 5. Thursday. This morning about 4 0״• clock, we
started for the district city of å±± T7hang-san5* where we
took breakfast ; as soon as we had taken our meal,we
started again from the east gate (景雲 Kirig-yQn,felicitous
clouds),passing tJirough the west gate Tseang-suy^

happy iudueuces). The walls of the city were half of tliern
broken dowi^ and many houses deserted ; there was not a
two-storied house to be seen all the way. some were covered

* !1,hang-shan is a district city in the prefecture of Tseu-chow,
situated in Lat. 34• 28• 30• N. Long. 55 .40 .16 ו. E.


> ×´ 21

with rice straw, and others with tiles ; even the temple of
Confucius was not regarded as sac red ? for every filthy and
unclean thing was heaped up by the temple side. At 5 in
the evening, we arrived M 楊家 Yang-kea-tseih, a vik
lage thinly inhabited, and passed ttie night there. On our
way to Yat)g״kea-t9e1h, we saw as we passed by,people getting
married ; they made a feast as do the Chinese in other placesל
but their wedding chairs were of an inferior kind, just like
the common chairs at Shanghae3 only the cloth covering was
new, and it was carried by four people through the village.

Dec• 6. Friday. About 4 o’ clock in the mon1ing? we
started again to 虞 Yu-ch1ng״hee» * a district city

very inferior to Shangl1ae) U»e walla being all broken down.
As we passed by,we noticed that they were worse than those
of T’hang-san,consisting of nothing but ground heaped up
with a few bricks on it ; there were no characters written 0×´
the east or west gates ; the archway over the city gates had
cracked in two. and it was to be feared that the wall or city
gates would fall down ; as we passed by, we saw also the
文昌閣 Wa1)-cl?hang-ko (gallery of the god of letters),
underneath which,there was an arched door for the people
to go in and out; above the arched door, tho god of the
literati was placed. As we travelled along,about 5 in the
•veniug,we arrived at 劉家 口 Lew-kea-k?ow, a very po•
pulous village and a famous place of trade ; but though there
were so many rich and poor people, sellers and buyers, yet
there were very few two-storied houses; they seemed rather
disposed to build good temples for their gods? than to make
themselves comfortable and fine; the temples. were all of
them shut up ; there were no sacrificera nor attendants, only
beggars and vagabonds dwelt there. The people of the
learned class wear brass knobs on their caps,and seem
fond of praise and respect, for all those who saw them bow-
ed their heads, in honour of their rank• The streets were

* Yu-ching is a district city in the prefecture of Kwei.Uh,in the
province of Ho-nan, situated in Lat. 34. 38. 35• N. Long• 116. 9. E.


22

rather muddy and filthy, and water was very scarce ; if they
wanted water to cook anything, they had to call a wheel-
barrow to bring it for them from some distant place out-
side the city gates. In their speech and conversation, they
seemed to me very vulgar ; we saw in the etreet as we
walked along, a man selling rice ; on asking him how many
cash per pint ? he saitt 140 cash : we laughed at him for his
gelling the rice so dear, it being at the same time of a very
inferior quality ; but I thought, it was on account of the bar•
renness of the knd,that the price was so high.

Dec. 7. Saturday. About 4 o? clock in the mornings we
fetruted for K?hu!^g-kea×´tse1h? to take our breakfast; on oiiv
wav, we observed that near the lower bank of the Yellow
River,many bricks 11 ad been stored up as a defence against
the floods. About II, we arrived at 孔家集 K^hung^kea•
tseih ; as soon as we had taken our breakfast” we started
again to 写捶州 土霸 Suy*chow-pa, where we arrived about 5
in the evening. We saw nmny professors of the religion of
Mohammed, with whom we 11 ad the opportunity7 of convers-×´
by asking them questions about the Jews,and also what
they called Him whom they worshipped ? they said,穿£
Choo (Lord). W« asked again,—What is his name ? but
they could not telk They said also,though that they re-
tained the name of a religion, they bad lost the substance
(有名無貫 yew ming woo 6111b). We asked them also,
whether the professors here always said their prayers and
sung praises, by day and night ? and whether they washed
their hands, face, and feet when eating and praying ? they
said,1X0; we never say prayers, or wash our hands in eating,
except at the new year, when we are called to the mosque.
In answering these questions^ their faces blushed, and my
friend said, We had better not clmt with them any longer^
you see their faces are covered with blushes : so I stopped
from chatting with them. The 同回 Hwuy-hwuy (Maho-
medans) here keep their beards just even with their upper
but they do not tile their teeth smooth like the Malays,


23



by rubbing with a small fine stone. On asking them again,
how many days in a week they performed their service ?
they said, Once in every 5 days ; I ask«d them again, When is
your le pfte ×  or sabbath ? they could not tell, but their

自(1 翻^ sze foo, teacher, they said, knew all these things.

Dec. 8. fSunday. About 4 o’clock iti the moruiug) we start•
eel for 高/j、Kaou-seaou-tseih. to take our breakfast, after
which we started again for 蘭儀 ^Larue^heen, or 籣陽
Laivyang-heen,^ In the way to it, we had thick sandy
roads, so that we were obliged to let the mules drag the cart
slowly to La»״e. where we arrived at 4 in the afternoon ; this

is a district city, unvvalied like rr׳baou-yuen but a little
better than that ; we heard that the walls of Lan-e had been

broken down by the high waters of the Yellow River,and
that it had remained to this period uncalled. As we passed
by the way to the inn, we saw just by the road side a walled
gate” about 4 feet in thickness; and some characters written
cm it,迦旭 ying-heuh (to meet the rising sun), and near
to the inn there was another gate in the 3hape of a wall,over
which was wdtten,武 chin-woo (to arouse military ar.
dour); the district city of La«-e produced only vegetables and
dry nuts, and the houses were all of them of an inferior
kind, except the temples, which were beautifully built.

Dec. 9. Monday. About half past 3 in the morning, we
started for 掃頭集 Sa6u*t?h6w-tse1b, to take our break-
fast; after which we started for 浓菜城 Peen-ieang-ching
or 封 /仔 K7hae״fung400 ; f about 4 in the evening we
arrived at the provincial city ; before we reached the
Tsaoivmfui (east gate), the pagoda of 李截塔״ 寺 T?hec-f ha•

she, was in sight, and the walls looked very beautiful and
wide ï¼› as soon as we arrived at the city, wq stept out from
the cart to look out for an inn ; after we bad found one,

* Lan-yang is a district city in the prefecture of K^hae-fung-foo,
Lat. 34. 54. N. Long. 11 4. 59. E.

t K,hae-fung,foo is ths capital of Ho• nan province^ situated in
Lat. 3h 52. 5. N, Long. 114. 33. E.


24

ami put all our thing3 in order, we immediately sallied
forth in quest of the Jewish synagogue ; we did not
at once enquire of the Chinese, but went into a Mo-
hamedan’s shop to take our dinner ; while eating we asked
whether they belonged to the religion of Mohammed or the
Jews ? they said, We are Mohamedans. After that we asked
whether the 桃肪教T’eaou-kin-kea6u,or Jews were here?
they said,Yes. We asked them again, where they lived and
where was their she5 (temple) ? They said. The Jews are
very few here, not more than seven families, and their 師
sze fob (teacher), is now no more ; some of the sect
are very pool、and some,having a little money、have opened
shops* to support their families. They told us also, that the
temple was situated close by the south-west, corner of the

Following their directions, we

soon discovered the place, which we found to be in ruins ;
within the precincts of the temple, were a number of small
apartments, all inhabited by the descendants of the ancient
people, who had spread out a great quantity of cabbages
in the open air,just by the side of the (cmpie ; the residents
there were mostly women, some of whom were widows : on
asking them, How many people live here ? and, Is the 師
sze fob〔teacher),still alive ? they said,We who belong
to this religion, are the only people who live here,and our
teacher is now no more ; our temple is all ruined, and we are
nearly starved. We asked them,Are there any who can read
the Hebrew character ? they said,Formerly there were some
who could, but now all have been scattered abroad, and there
is not one now who can read it. They said also} A teacher
of oar religion sent us two letters some time ago ; you
bring your letter to-morrow that we may see,if it is the same
as his hand-writing.* Whereupon we took our leave, and
returned to our inn. The Jewish synagogue at K^hae-fung-

fob, resembles a Chinese temple, with ornaments,

* In this remark they made allusion to a letter,which we told
them we had brought from a Hebrew gentleman residing at Shanghae.


25

and many Chinese chanxclers are written there, by the front,
and above the doors.

Dec. 10. Tuesday. To-day^ about 8 o7 clock in the morn•
ingj we went to the temple of the Jews5 to do our appointed
duty. At the first entrance,before, the door? there were two
stone lio»8 with pedestals, and some characters to point out
the name of the temple Ts5hing×´chu18×´he) ; the

space within the gate waa inhabited by the professors of
Judai8m? who lived in a sort of pavilion, with a rnat and
straw-roof j on each side of this, there was a small gate,
at one of which the people went in and out at leisure, or
during the time of service, the other one being choked up
with mnd. Over the second entrance were written the
characters, :隱昊天 Hg wei’ haou t.^heen^ (Venerate
Heaven); this inclosure was also inhabited by the Jewish
people ; on the right side of it5 there was a stone tablet,
engraved with ancient and modern Chinese letters ; after
which was placed the 玲率坊'pae fang, or ornamental gate▲
way, with a round white marble table in front of it; in front
of the pae×´ fa ng. was written fuh, happiness, and below it
雰崑 :铃才暴 litkg t?hung woo muh, the mind holding corru
munion with Heaven. On each side of the pae<-fang? there
were various apartments, some of which were broken down ;
on the back of the pae-fang, there were written the characters^
轰欠 天 K?hin jd haou t?heen? (Reverently accord wkU

the expansive Heavens); below these, on the ground, stouy
flower×´pot8 and tripods were placed ; after passing which, we
came to the thiid court,where we saw a marble railing, with
steps oo each side; having entered which,the temple itself ap-
pea red, with two stone lions in front. Finding that the front
door of the temple was shut, we tried to open it but could not,
when several of die professors came up, and entered into con•
versation with us, questioning us about our object; so we
told them we came from a distance to bring a letter ; they then
let us see two letters, one from a rabbi,物 and tlie other from

* This was probably the letter forwarded to them in 1815, by
Dr. Morrison.

D


26

Mr, I j ay ton. Consul at ?Vsnoy, requesting them to send some
Hebrew tracts ; it was written half in Chinese and Italf m
Hebrew. They told us also, that they had been nearly
starved, since their tern pie had been neglected ; anti that their
congregation consisted now of only seven clans (01 姓 siniirp)

viz. "趙 Ghaou. 高 Kaou, 李Le :石 SMh, 金 &״,
Chang aud 艾 Gate. Most of the men were acqiminted
with letters. After conversing some time with tlneni, one
of the msK opened che door for us5 80 we took ad van frige
of the opporUnnty, (o go in and examine the sacred place ï¼›
the men told us, that several strangers had before u ied to
enter, but they would not allow them to do 30, becanstt
many of them were merely pretended professors of tht ir
religion; but finding that we bad been sent by some of
their own people,and !1ad a letter in their own character
they allowed us to see the place. The following notes
will give some idea of the interior. Directly behind the
front door, stands a bench, about six feet from which,
there is a long stand for ca1)dles? siimiar to those usually
placed before the idols: in Chinese te1n|)le3; inunediateiy
in cotmection with this, there is a table, in the centre of
which is placed an eartl)enware incense vessel, having a
wooden candlestick at each end. In the centre of the edifice

9b

stands something resenibiing a pulpit ; behind which there
is anoilicr table, having two candlesticks and an earthen*
ware incense vessel; and after that? the War18״uy-pae, or Em•
pt3ror?9 tablet, placed on a large table in a shrine, inscribed

with tlie customary formul״,大清皇帝禹歲萬麓
萬萬歲 ls׳hiug hwang te wan sdy} wan suy^ wan wan
sdy, “ May the Man-chow, (or reigning dynasty), retain the
imperial sway through my!iads aud myriads×  and ten thou-
sand myriads of years.” Above the Wan-suy-pae, is a
Hebrew inscription :

I

יחוח ><חד wnW יהורז 靡;

、

*תך שם כבוד ם%כיחר ועד□


27

Hear O Israel ! JEHOVAH our God is one JEHO VAH.
Blessed be ike name of his glorious kingdom^
for ever and ever.

!Next to this is the 大明萬歲 T& mlng

the imperial tablet for the Ming dynasty, having before it a
srnaii table, with two candlesticks and an incense vessel ; the
Ta-rntng-wat1×´euy is written m Chinese but scarcely to be

seen, on account of the temple itself being so• dark ; on each

♦

side of the T^4ni"g‘wan.sdy,there is a tripod, just at (he
back of the pillars. Behind the Ta-rn1nir×´wan^sdv, is a cell,
in which are deposited 矣蓬十 同 3לדbeen king shib
urh tungj the twelve tubes containing the divine law ; before
this, there is a door or ornamen(al frame (網^ 夺盡 pae at
the front of which is written in Hebrew letiers?——,

ביכי* שמל כיתות אלהי הגלאים

Ineffable is his name, for JEHO VAH is the God of gods.
In front of the sacred cell, a little on earh side, there is a
high tripod for burning paper that has had writing on iu
To the right, and left of the prificipa! cell? there are two other
cells with Hebrew characters inside : each of which bears the
following inscription, surmounted by two gilt circles :一

יהוה

א<הינו יהרה ^חד
ברוך שם כבוד
ם<כדתו ולם וער

Kamon. Shemesh.|

Hear O Israel ! JEHOVAH our Qhd is one JEHOVAH.
Blessed be the name of his g lorious kingdom、
for ever and ever、.

* This word Ulchi, which vve render ineffable, appears to be of
Persian origin.

f Shemesh and Kaaxon are the names of two angals.


28

In front of the left hand cell, there is a table, with a stone
tablet^״engraven in Chinese,至教堂 Che keaou tJang, the
hall of perfect instruction ; before this tliere is an incense
tripod) but no candlesticks ; the tablet is? however, broken in
two• Before the right hand cell,stands another stone on a
table, on which is a Hebrew inscription^

While engaged in copying the above, before I had quite
finished the sentence, a man of (he name of 爾 K’heaou, who
bad attained a literary degree, came and drove me unceremo-
niotisly out of the temple,telling me to be careful of what I
was doing. I civilly inquired his surname, in order to pacify
him; but he would not listen to rne, and ordered rne immecli-
ately out of the temple, telling the men to ahut the door} and
let no man come in any more, Afte/ the men had shut the
(ioor? he told them, that the two men had come thither

were not of the sam3 religion a3 they were; and added,
raising his voice,they are sent from the English Mission-
aries to examine our establishment and you must not let
them come here any more. After the man had gone, one of
the professors, named 趙金鑛 Ciiaou-Kiti-ching^ came ta
our inn, and told us all about what K'heaou had said•
Finding ourselves thus shut out from tlw temple,we re-
quested him fo procure for us a copy of all die inscriptions,
and also such of the Hebrew books as might be attainaÖ¾-
ble? desiring at the same time to enter in to 30 ms negotiation
for the purchase of the rolls of the law. He said> I cannot
get the rolls? but can give you some of the small books, at
the same time giving us one which he had with him. In the
evening when he came to visit us,we asked him. What do
you coll your religion ? He said., Formerly we had the name
<)f 天—敎 T?i)6dcMh-kea6u,Indian religion ; but now
the priests have changed it into 桃餅教 T?heaou-kin-
keaoUj the religion of those who pluck the sinew ; because,
everything that we eat,whether muttonי beef or fowl,must
have the sinews taken out; and because, formerly the Jews at

* For this inscription, see note at the end of the Journal.


29

K7f1ae-ftmg-foo came into a tumult with the Chinese, therefore
the p1Ö¾ie8t altered the name of the religion to the one above-
mentioned. Some persons are likely to mistake the sound

当教 Wen,d1H
so when we heard the sounds, we asked him to write down
1110 three characters? whereupon he wrote T9een-

cliuli-keaou ; then we understood that he meant the religion
of India3 and not the religion of the Lord of heaven, (or the
Rom the Jews at Shanghae was received by this same Chaou-Kin×´
cbing. We asked bin15 Are there any who can read Hebrew ?
He said,Not one now among the residents is able to read
it,although formerly there were some ; he said also, that our
Utter very much resembled those which they had received
before5 and had the same kind of envelope ; but their letters
had Beaia, and ours none. Tiie temple, with the V pae and all the sacred furniture, face the east, so that the
worsliippers during service, have to turn their faces towards
the west,which i3 also in the direction of Jerusalem. rPhe
priest,when going to perform service, wears a blue head-dress
and blue shoes ï¼› but the congregation are not allowed to go
in with their shoes, nor the women with their head-napkins.
Before entering the holy place,they all have to wash their
bodies, both men and women ; on the two sides of the temple,
there are batha and wells, in which they wash ; and after
making tlicmeelves clean they enter the holy place.

The Jews at K;hae-fung-fob are not allowed to intermarry
with heathens and Mohammedans, neither are they allowed to
marry two wives ; they are forbidden to eat pork,ta
tsae), as also to mix with the Mohammedans? but they are
required to be strict in the observance of their religion, and to
keep the sabbath holy. Some of the materials of the houses
round the synagogue, such as bricks? tiles, woods,have
been sold by the professors to supply the wants of their farni-
lies ; we heard that the Emperor had refused to rebuild the
teniple, until all was rotten and come to nought ; so that the


30

retnple must remain in its present state^ untii the Emperor
issues a command to repair or rebuild it ; for this thn pro-
fessors were waiting with earnest expectation, that the time of
rebuilding might not be delayed, else they would be starved•
They told us^ that some of them daily lifted up their hearts
and prayed to IJeavei!, because since the temple was
lected, many had gone astray ; but now having heard that two
men from a distnnee were come, bringing a letter^ they were
willing to receive it, and wished to follow the old religion of
their own priest (老師傅 iaou sze foo)5 and tlius be recon•
ci led with Heaven ; (heir speech and conduct. a3 it tseemed to
us5 was very sincere. We heard aUo,that whenever any
one was known fo belong to the Jewish religion, they were
soon despised ;rod became poor ; none of the Chinese would
make friends with them, and they were treated a» outcasts by
the common people. Many of those who professed the same
religion^ did so in secret and not openly, lest they should be
despised also• This was the case with the Mohammedans at
K’hae-fung-fob, who never knew what day of the week, it
was ; when asked, they could only answer, five days make
one week^ and that 19 aik The tern file of the Jews was
called by the professors ~^》湯樂 ^^¥5h 82e 16 nee?* u the
joyful inheritance conferred by the Great One;” but these
four characters were not written over the door of the temple^
(perhaps they had tHern inscribed somewhere else); some
people said, they were given by the Emperor, and therefore
U!ey kept them in secret, and gave out the name of the fem*
pie as 淸真寺 Ts’ldng chin she (true aud pure temple)^
which was also the name by which the Mohammedans at
K,hae*f"ng-foo called (heir temple. The !M oi 1 am med an 9 at
K:hae-fung-foo had on their sign-boards |eJ JbJ Hwuy-hwuy;
and written on a pointed kind of wine-pot,,they had the t wo
Chinese characters T^ing. pure, and Chin, frne ; as we

â–² We have given the literal meaning of the Chinese characters, but
it is possible the three first may have been originally intended merely
as phonetic symbols, to express the Hebrew word 4 Israel’ : in which
case it would read, The inheritance of Israel/1


31

frequently saw among the streets and shops: when ws
passed by the (布教使 P06-chnrg״sze) Treasurer's office.

Dec. IL Wednesday. The day was very dull in the
nwrnin^, and in the afternoon it rained ; the streets of Peenâ– ×´
leang, or K^iae^fung-foo, were so muddy and miry, even in
the fine weather, that new shoes could not be used ;* all the
steels were designed for carts, and 3etlan«i were scarcely to
be sezd) tlierein ; if the rich people wished to go about, they
always rode on carts or mules, and asses could scarcely be
s(en throughout the city,

De.Ce 13< Friday. Yesternight we had great fear and trnu•
ble5 on account of the Jews who crune to om inn to visit “s ;
in the inn we iutd tuany of the Canton men \vh(j sold opsurtij
and some Sze-chuen men belonging to one of the magis•
1raUs? offices,who overheard that we we4״e talking with the
Jews about our and their religion. As soon as the Jews bad
vone, we went to bed. and about 11 at we heard thetn

utlkiiiij loudly about our business ; there were m one room
three peofde: otie of wlioin said. 1 will accuse them to the dis•
Liici mas is (rate, saving ; that these two n)en are come from
Shanghae, a(1d are friends of (he foreigners .; that they talked
last night witli the (Jewish ) pfto.

pie, about 天 rV iieen, Shang1״e and 大主 T been-

choo. Their religion is not t he same as ours (Mohammedans),
but they come hither as 3pies and breakers of the law ; we
will c^rtauily bring them to tiie magistr&te? and get them
beaten, and put in jad ; by doing which, they will be obliged
to give out some money. So they wrote down the accusation

paper,此人來此招徭撞騙Td jin W u☆,

chaoa yaou chwang p?heen; u these people are come hi-
ther to excite and deceive,That whole night we
could not sleep, for pondering upon this matter ; I told
my friend,vve had better remove tomorrow to another inn,

* Chinese dress shoes are made of cotton, with white rims
round the soles ; consequently they are not adapted for wet weather

and muddy roads.


32

for if we do not remove frotn hence, we shall fall into
their snare ; so ×™×™ we conthiued that whole night, with our
hearts quaking with fear and consternation^ not knowing
what evil would come u011)ן us. Eariy in the morn■
i!1g? before any body about the inn was up, we packed
tip ail our goods, arid waking the inn-keeper: told
him that we were going to remove to another place ; for
last night we could not sleep at all, for hearing those
three men consulting together, to accuse us to the magis-
Iratej saying that we carne hitfier as spies aud breakers of
(hu law ; but indeed wo came not without proofs as others
did ï¼› rlna was our proof (shewitiaj him at the same time
our book), you may read this and see whether we are
without proof 0i,not ; and let those three men see al30,let
them have the witness in themselves^ dial we came here not
as spies, a3 did the Canton men, who were indeed breakers
of the law. After talking tbus with the keeper of the inn,
we went out to look out for an inn for ourselves ï¼› and tha
satne day we removed. We found almost every inn had
Canton tneii,traders in opium? but we did not make friends
with them ; they always stared at us,ou our going out and
coming in,as if w3 were going to catch them or rob them.

The banks of the Yellow River were heaped up with mud,
about 16 feet in depth and 12 feet in breadth ; on the banks
they put heaps of fine sand, and on the other side,bet ween
the river and the lake, they planted willow trees ; those
heaps of 9and looked from afar like city walls^ of a yellow
colour ; on the lower banks they planted various kinds of
trees ; by the lake side there were many etraw houses, and
som8 of them were in the centre of the lake, and some over-
whelmed• All along the way that we travelled, from Wang-
kea-ying to Ho-nan, we saw people planting cabbages and
ground-nuts.^ The women of the northern country (from

-־ ״ r ־ Ti ־_— ■广 _ _ 屬購们叫一-״_■ ■■ ■■■ - *■ ■,— —■■■ ■— — ■ ■■ — ■ ■ u u ■■ 一 1 ■ ■■■•一 — ■■■■丨r - : K ---

* In planting ground-nuts, they first lay some seeds on the surface
of the ground, after which they take a sieve containing sand, which
they shake over the seeds till they are covered ; in a few months the
young sprouts shoot up.


33

Kaou-kea-wan to the district city of T’hang-san), as far as
our observation went, never dressed themselves properly,
nor made themselves look clean and fresh, like the women of
Keang uncombed, and instead of dressing it, they covered their
heads with a piece of a black napkin, while some of the
dishevelled hairs were just pushed in, in order to conceal
their slovenliness; their dress was not very long, coming
down only to about four inches below the knees, without a
petticoat, such as is worn by the women of other parts.

Dec• 16• On our homeward journey from K7hae«fung*foo, we
sailed down the Yellow River ; the distance from the city
to the bank of the Yellow River is about 10 miles ; the
road being sandy and sometimes watery. No vegetables
are to be seen on the way, neither cultivated fields. The foi-
lowing ckty,nothing occurred worthy of notice. On the 18th,
we reached Le\v-kea-kJhowt (see p. 21)×  where we stayed for
the night. Having left thi3, and travelled on the 19th about
12 1niles3 we came to an anchorage for the night, in compa•
ny with six other boats ; but while taking our rest, we
were 3ud(lcnly aroused by the watchmen beating their gongs,
and screaming out to give the alarm, saying that there were
robbers at hand ; upon hearing which, the boatmen were
instantly on the alert, arming themselves witli various
kinds of weapons,such as boat-hooks, bamboo poles and
any portable object they could avail themselves of• The
robbers, who were six in number and well armed, seeing
that we were prepared to act on the defensive, seemed to
think, that it was most advisable to make a retreat, and
accordingly left us to finish our night’s repose unmolested•
On the 20th we pursued our journey along the course of the
Yellow River, without coming to any place of importance.
On the 21>t,we had hoped to have reached Tsevuchow (see
p. 19,) before night, but our boat having been hindered con-
siderably during the day, by having a quantity of incense to

E


34

transport to the district city of Seaou-heen^ we were

obliged to come to anchor for the night, within about fourteen
miles of Tseu-chow. The day following,011ז• boat which was
partly freighted with alum and bamboo slips, discharged that
part of the cargo, and reached ^}j Tseu-chow f about 11
0’ clock in the morning, where we remained all that day and
night. The next day, the 23d,when we had passed the pre-
fecturc of Tseu-chow, and had nearly reached Shwang,kow,
(see p• 19), about 2 0’ clock in the afternoon, we observed two
pirate boats keeping nenr to us, each boat containing ftbout 50
men, carrying muskets, swords,spears and bows, waiting till
the sun set ; the pirate boats’ distance from ours, was about
half a mile,so near that our hearts began to fail at that
critical moment,and we were at our wits’ end to know what
to do; for having nothing in the boat, except bamboos, wood-
en poles and spades, we should have made but a sorry figure
with these, in fighting against the pirates ; we thought within
ourselves, that we should certainly be deprived of our goods,
have nothing left to cover 011r3elve3, and even be plundered
of our small stock of cash. But at th!t moment when
my heart failed, and my body was trembli!1g with fear,
then I found that my God whom I served was present with
me, to comfort and save ms from the hands of wicked men ;
then my heart received strength, so I felt that 1 should not
be delivered into their hands. faileth, but God is the strength of my heart, and my portion
for ever•’’ After a few hours, the pirate boats seeing a
larger boat behind us, containing about 70 or 80 people×™
while ours carried about 60, crossed over to the other side,
and we saw no more of them. Having passed Shwan^-
kow, the next day we arrived at the district city of

* Seaou-heen is situated in the prefecture of Tseu-cho'v, Lat. 34•
12. N. Long. 117. 13. 21. E.

| Tseu-chow is a prefecture of Keans:-nan province, situated in
Lat. 34. 158 כ• N• Long. 117. 25. 30• E.


35

Suh-tseen-heen.* which we entered, observing over the
eastern gate, the inscription 陽春門 Yang-ch’hun-mun,
and over the western, Chin-hwang-tnun ; these

two gates are less than a le distance from each other. The
most crowded place about this city is outside the ea^t gale ;
inside it is very quiet indeed^ and so with the west gate.
The whole of this city stands on ground level with the sin、
face of the Yellow River. We observed that Suh-tseen bad
no north gate, only three gates; on enquiring of the people
respecting the north gate,we were informed in reply, that
the north gate of Suh-tseen was in the district of Paou-
ying, where it is called Heun-fung^nanJae.

(See page 15.)f

Our boat having now reached the tcrmiuus of its journey,
we were detained for some time engaging another,and finally
agreed for a small boat to take us to 天 }霸 rr?heen-8in-
pa, which place we reached about 5 o’clock in the morning of
the 26th. From this to Ts^iing-keang-pUioo is only about
a mile and a half5 so we walked over there in the morning,
and took our passage in the public boat to (Jhin-keang-foo,
where we arrived on the morning of the 29th• From this to
Shanghae5 nothing particular occurred worthy of being added
to wliat has alioady been stated in the outset of our journey.
After some delays consequent upon contrary winds and other
causes, we reached Shanghae on the 8th of January^ about 10
o’clock at night, having been absent altogether fifty-five days.

* Suh-tseen is a district city in the prefecture of Tsea-chow, Lat.
34. 0• 50• N. Long. 118• 3 L• 21• L.

f This was an allusion to a local tradition.


36



JSTote. The following is the inscription referred to on page 28.
Unfortunately, the abrupt ejection of our deputation from the sane-
tuary, leaves us in the dark as to the termination of the lower line.
According to the account given by TJheen-sang, there were three or
four words more to complete it• •

כיעל מועאמי
• ויהוח יהלה מארם

כור^ר בול כא כה5! נץ כשבה ב׳אהי סיוףרו
רהסח אלך תש........................................

Who is he that is above all outgoings ?

Even the most high.

The sacred in cense×™ which the elders only offer up at the Feast
of Weeks, on the second day of the month Sivan.

Sfc. --------

We have thought it best to give the inscriptions exactly the same as
they have been represented by T heen-sang, without attempting any
correction or alteration ; as we have reason to place confidence in the
exactitude of his transcription. The occurrence of the second Alcph
in the word Alaim on the front of the Pae-fang×´, will present little
difficulty to those familiar with the interchange of gutturals in the
oriental dialects. The passage before us is more obscure, and 've
give it to the public as we find it, unwilling that the least relic of
antiquity should be lost,which might serve to throw light on the
origin and history of this interesting section of the chosen people. In
hazarding the above translation, which appears to us to approach the
meaning of the text,we invite the correction of those who are more
deeply initiated into these matters. We have taken the third line to
be chiefly Persian, as we are fully warranted in doing, from the fact
that the books in their possession contain many Persian words. In
so doing, we have followed the example of De Sacy, Tycbsen and
others. We give the transcript of those words which 've suppose
to be Persian, in the Persian character.

אך נץ בשבת סלון ג:


K

A•

£



f ן

V/

vft

I



S-

5^、埔 i ■






é¼ 

產1
-塵

士實於粱稔

备又


3S

springs makes excellent 'vine• We walked to the garden of
the Tsing family, in which there are temples5 water pavilions
and ornamental rocks in abundance, looking very picturesque
and beautiful• We then continued our walk to the Hwuy.
sau temple ; over it was an inscription, “ the first of all the
hills in Keang-nan.” Passing a small stone bridge, we came
to the King of heaven’s temple. Going behind it, after pass-
another stone bridge, we ascended a stone terrace^ on
which was an imperial monumental stone. Behind this was
the temple door ; it was closed, so that we could not enter ; oa
the monument were some verses written by Keen-luug. (•See

T41een-sang?s journal, page 5.)

19• At half past 2 in the morning, we left H\vuy-sa11)

and passed JfJ Ch41ang-chow-foo at half past 12.

This is distant from Woo-seih 90 le. Along the banks

of the river here there are thirty-one monuments dedicated
to women famed for their virtues ; these all belong to æ­¦
^^縣 Woo-tsin-heen.* At half past 6 p. m. we stopped for
the night at 呂城 Leu-chingj 65 le from Ch’hang-chow.

20. At 4 0’ clock in the morning^ we proceeded from Leu-
ching while it was raining heavily, to 丹陽蹀Tan-yang-
hcen, 40 le; and stopped the boat near the house of my

relatives. After a few hours delay’ we again set out? while
it rained fast, wind north, and reached 官渡 Chang•

kwan* too at 5 0ן clock, 50 le farther upon our route.

Nov. 21• Wind north, raining fast. We left Chang-

kwan-too at 5 a. m. and on reaching 责真 Sin-fung-

chin, we distributed books. At 8 p. m. we arrived at 余真江

Chiiukeang-foo. Here the grand canal crosses the }羊
子江Yan g-L8ze-keang ; the passage at this point is 20 le〕

(or 6 English miles in width) ; the stream itself throe miles.
22• At half past 3 in the morning, we set out to cross the

Yang-tsze-keang? but were delayed for some time by boats
jammed together. Wc passed several island:^ å±± Swan-
san,畜艮山 Yin-sarij and Ohaou-kwan lying on this side the

* Woo-tsin is a district city of Clfhang-chow-foo, Lat. 31• 50•
36. N. Long. 119. 52. 47. IL


39

髙晏Ka:

23. At 7

stream ; 金山 Kin.san in the centre, a celebrated seat of
Buddhism, with 歲山Seang-san and蕉山 Tseaou״san?
two rocks facing each other• We reached the roadstead of
JBX jjj Kwa-chow on the opposite side of the river at half
past 8• Here it ceased blowing, and the waves were still.
At half past 】2,we passed Kaou-mir)-3ze, a large temple,
30 le from the Kwa-chow roads teach Within the temple
precincts was a house for the Etnperor^s use on his progress•
es, and an old pagoda. Li the 27th year of Taou-kwang
(a. d• 1817). the pagoda was struck and burnt by lightning
in a storm. At half past 4 p• m. we reached Yang״

chow,and stopped at the TsMiaou waier-gate, 40 le from the
►u-inin temple. The stream is here very rapid•
in the mornin^; we proceeded to the ("余 Tseu•

ningr aate ; walked into the city along the Tso-wei street to
the 保赤堂 Paou*cMh-t?hang, a hospital for the main,
tenance of children. Within the first entrance were boys
of 13 or 14 years, at school. Passing through the second
door,there were boys of S or 9 years,in side apartments.
Further in were the sick children. There was al?o a
resident transactor of business and collector of subscriptions,
named Keang-sbow-min. On the south side of the street,
there was also a free school for preparing boys to graduate,
and enter on the higher kinds of trade. We also visited a
large parade ground ; all round it were tea shops; after
mid-day, this is the scene of great bustle. At half past 10,
we left Yang-chow, the wind being south,and after sailing
45 le) reached 召|1 7(白 Shaou״p! 11-chin at half past 5
in the evening. For 10 le the canal had been as wide as the
great river, but here it narrowed considerably.

Nov. 24. Sabbath• At half past 3 in the morning we left
Shaou.pih, wind south-east• At 12י the wind become so
strong that we could not proceed ; we therefore stopped at
髙郵州Kaou -yew-chow, at the imperial pier ; at this
point the bank of the river is higher than the wall of a city.

25. The wind being still high, we did not proceed.


40

Walking into the city,we saw over the entrance to the
Ghing-hwang temple, an inscription j for a copy of which, see
T5heen-sang?s journal, page 14.

26. At 5 0×™ clock in the morning we left the imperial pier^
and at half past 4 p. m. reached ;巳鎮 Fan.shwuy.chin,
80 le from Kaou-yew. The canal here is 12 feet higher
that the fields on each side.

27. Setting out at 5. we readied、准安府 Hwae^gnan-
foo at 9 p, m. a distance of 120 le. Tlie sides of the canal

for the whole way are banked up with earth, like a mound
for fortification, and fringed with willows ; there are besides
heaps of turf and stone5 and sheds for workmen, prepared at
the expense of the imperial treasury,ready for use when
the state of the river may require it.

28. At half past 8 in the morning, we reached Hvvae-
kwan5 20 le from Hwae-gnan-foo.

The first part of the journal ends here, our travellers having
arrived at the banks of the Yellow River. The rest of their journey
was performed in one of the rude carriages,drawn by mules, that are
used in the northern parts of the country, and their route lay west•
ward along the south bank of the river. They here leave the grand

canal and the Peking route,which crosses the Yellow River at
淸江浦 Ts41ing- keang״p,hoo, and enter on a poor and thinly-
populated district.

FROM T^HING^KEA^G^POO TO ^H^E-FUNG-FOO.

Nov. 28. At 11 0’ clock, a. m. we arrived at Ts?ing-kea11g-
p}hoo• At 12, we anchored our boat on the south bank•
Mule carriages can be obtained at this city, without crossing
the Yellow River to 王 ^^曇 Wang-kea-ying for the pur-
pose ; but as the charge for hiring them is much higher,
and as it would require about two days to procure the cart,
wc concluded to cros3 to the northern bank of the river.
After returning to the south sido of the Yellow River,our
course would be to the north-west without deviation,along a
continuous earthen embankment,formed by hutnaa labour^ at
great expense to the imperial treasury• At half past 12, we


41

hired a small mule cart5 stowed our baggage in it, and pro•
ceeded to where the canal enters the Yellow River ; hiving a
ferry boat) we went over the passage,a distance of live le•
On the way, there were small carriages, buffalo-carts? and foot•
passengers without number, going and returning. The ferry
ia 出伍01111 to cross ; light goods are taken in small carts ;
heavy goods are drawn by oxen ; in hiring a cart, the con-
tract may be made for either two or three mules. The pro•
prietor of the cart-warehouse is called in the local dialect5
Tang-kwei (he who presides at (lie counter) ; the driver is
addressed, Tang-kea (tna3ter) ; the passengers nr1 be very
careful nor to treat him lightly. At 2 p. m. we reached
王 營 Wang-kea-yin on the north bank ; in hiring a
curt, we liad great difficulty in coming to an agreement
about the price.

Nov. 29. 7 0ל clock a• m. 've left Wang-kea-yin, and

after travelling 10 le? reached ^^[é”™ Yang-kea-t.suy ;
here we again crossed the Yellow River,and proceeded
along the embankment; four or five le south of the embank-
inent, is the Hung×´tsU1 lake. The natural banks of

the river are of sand and covered with willows ; there are a
few thatched cottages ; the bank can be sown with wheat,
but in summer it becomes part of the river. Along the
side of the embankment for several hundred le, there is a
thick plantation of willows. That tree not fearing water
is easily planted and readily grows. Ail along the embank-
merit are seen heaps of turf and sheds for workmen. At
4 p. m. we reached 髙家 膚 Kaou-kea-wan5 after tra•
veiling 38 10; this village belongs to the district of 7原
TPaou-yuen ; the people are very poor,and rice comparatively
as dear as pearls ; its price is regulated by the amount of
devastation produced by the inundations of the river.

Nov. 30• At 4 o5 clock in the morning we started from
Kaou-kea.wan, and on reaching 口 Le-kea-k410w,

20 le farther on 5 descended from the embankment to the^laiii
below• After proceeding 10 le5 we remounted the embank•


42

ment,and when we had travel I cd twelve le more along a
very bad road, reached 源縣 Taou-yue"-hgen. Tl)is

district city can neither be called city nor even town
with propriety ; the shops are small, the houses few and
thatched with straw ; not one in a thousand has a tiled roof.
How different from 江淳龙 Keang-soo province, all over-
spread with villages. Before,there is the、洪Hung-tsih
lake, and just behind, the Yellow River : so that it might

well be named the water kingdom. Only four or five le from

!1aou-yuen-heen, below the southern embankment, the whole

population for more than 40 le are in the midst of water•
At 5 p. M., we reached 洋河凌真 Yang-ho-chin,after tra.
veiling 70 le ; this town has tiled houses and shops of a
large size, and is very much superior to Taou-yuen-heen.
The rice here is like the coarse rice of Keang-soo. The town
belongs to the district of Suh-tseen ; the price of

rice is here also regulated by the occurrence,or non-occur-
rence of floods ; this year it is 40 cash a catty.

Dec• 1. Sabbath. At half past 4 0’ clock in the morning,
we set out from YangJio. and on reaching the 10th military
station from that place5 4 ia distant, descended from the em-
bankment; and continued on the plain road for 40 le to

Wang-kea×´tse!hj where we dined. This Tseih
Tseih is a place where traders come on fixed days, and hold
a market) is very small ; shops there are none ; they live on
rice-water and cakes made of flour. At half past 4 p• m.
we reached 高作集 Kaou-tso-tseih, 30 le distant from
Wang-kea-tseih. It is in the district of雎寧縣心^

ning-heen? prefecture of ^余外| Tseu-chow,and has a large
population^ being equal to towns in Keang-soo of the same
rank. But the houses are mostly thatched, and the diet of
the people is nothing better than millet-broth and wheaten
breach

Dec. 2. At 4 0’ clock in the morning, we proceeded 40 le
t0 育蠢家集 Lung-kea-tseih ; here there are only 10 or 20
families living in thatched cottages; travellers cannot do more


43

than stay their appetite at such places. At 2 p• m. we passed
家集 Hwang-kea-tseih, 20 16 farther on ; it is larger
than I jung-kea-tseih, still the houses are thatched j on the way
we began to see ranges of hills on the north and south,but

were ignorant of their names. At 5 p. m. we reached
溝鎮 Shwang״kow-chi!); it is 30 le from Hwang-kea-tseTh,
and belongs to 銅山縣 Tung-shan •d^en, which is itself a
district of Tseu-chow ; this is a large town and has temples,
tiled houses and large shops. It lies below the Yellow River
einbankment: which is in appearance like an artificial mound
round a fortification, and receives in consequence the name of
蝶 Tee.

3. At 3 0’ clock in the morning leaving Shwang-kow,we

again ascended the embankment; after 20 le further, we

went down to the road below, and after travelling another

20 le,arrived at 張家 Chang-kea-tseih ; this is a

place of little importance. 01) reaching it, we had been

already four days without rice ; the reason being, that the

fields here have no raised paths nor canals ; they lie below

the Yellow River embankment,so that only millet and

wheat can be obtained. At 5 p. m• we stopped at the

north gate of 徐少|、| 府 Tseu-chow-foo ; the length of our

day’s journey was 50 le. This city is surrounded on three

sides by hills, and on the fourth i3 faced by the embank-

ment of the Yellow River, wliich is here much narrower.

The north gate is named Woo-ning mun ; over it

is a high tower ; there is an inner and outer gate ; opposite

the gate, on the embankment is a monument, on which is

inscribed “ The common thoroughfare of five provinces/’

Before reaching the city,there is a pagoda on a hill ; there

are also many houses on the hill sides, and here and there

temples, groves of trees, and arbours on the road side, for

resting ; we passed many wagons and oxen with thievish•

looking people. On entering the city, we saw in the public

street a rice 3hop5 with the two characters 教門Kea Oil-
e •

liiun (the sect, or the religion) inscribed over it as a sign•


44

This referred to the Mohammedan sect, but as we had not
yet arrived at K?hae-fung-foo, we did not seek any inter-
course.

Dec. 4. We proceeded from Tseu-chow along the em-
bankment five le,and then left it ; the river bank lies
along the foot of a hill• After travelling 20 le, we again
went on to the embankment, and after a journey of altoge-
ther 55 le, reached Pj 木寸 Pih-tsun-tscih ; for the last
ten le,all the 11 ills had disappeared. This is a small town,
with but few inhabitants. They subsist on bailey broth
and wheaten bread ; they have the 3ame vegetables as in
other places,but dearer. At half past 5 p. m. we reached
黄家 口 Hwang-kea-k410w7 55 10 from P1h״tsun. For
the last 32 le, we had travelled on plain ground in a south*

觚

west direction. This town is a little larger than the last ;
there are some tiled houses and small temples, but only for
tlie entertainment of travellers. It belongs to the district of
蕭螺 Seaou-heen.

Dec. 5. At 4 o’clock in the morning, we proceeded 70 le to
11! rr5l1ang-san-11een. This is a small walled city.

The greater number of (he houses are lhatched arid the
slrccta tiiipaved. Entering the east gate called 戸|

King yini-inrin, we passed the chief magistrates oilice,and
going out by the 祥靖)rPseang-s 11 y gate, after a le, the
couniry become destitute of population. At 5 p. m. we
reached Yang-kea-lselh, after travelling 30 le.

This is a town of moderate size• Our road to it liad lain on
plain ground, within the department of Tseu-chow. The
people are of a fierce and thievish disposition. Having
absolutely no rice, they subsist upon bread.

Dec. G. At 4 o'clock in the morning, leaving Yang-kea^tsoTl^
we travelled 60 Ie to 虞城縣 Yu-ching-heen, in the pre-
fecture of Kwei-tih. Tlie city wall is quite i" ruins ;

we passed the chief magistrate’s office and also a monument
i" honour of a mandarin of the Board of |)11nislunent3 ;
there arc but few shop% and scarcely any trade. The


45

inhabitants are rude and violent. About a 1e beyond the
west gate, there is a very handsome tornb,of a former presi-
dent of ihe Board of punishments. At 5 p. m. we reached 渤】
家 口 Lew-kea-k^how^ after travelling 35 le; near this place
is the boundary stone of the three provinces, Keang-nan,
Shan-lting and Ho×´nan. It is a large town, lying at the
foot of the Yellow River embankment. All kinds of dry
grain are bought and sold here. There is a temple to

王 Ta-wang and a smaller one to 文昌 Wan-ch?hang.

Dec. 7. At half past 3 0’ clock in the morning^ we set out
alon^ the embankment, and after travelling 70 le we reached
大孔鎮 Ta-kMidng-tseth. in the district of 寧陵Ning-
ling ï¼› this town is still smaller than those we have mentioned.
There is here the private residence of a hereditary tutor to
the Emperor’s sons ; it is in a very dilapidated condition ;
tlie country has a most desolate appearance, and the people
are in a state of great misery• At half past 5, we arrived
at the 州壩 Suy‘chow-pa after travelling 60 le ; our
road had lain two ie south of the embankment in a north-
westerly direction. A mandarin of the rank of Hae-fang is
stationed here for the district !sing-ling, in the prefecture
of Tseu-cho'v. We saw a Mohammedan whose family name
was 金 Kin ; lie said they worshipped toward the north•
west, and used die term 主 Choo, Lord for God, not that of
上 •Shang-te,Supreme Ruler; their teachers they call
老呀"牛 Laou-yay.hung,* who are addressed by ♦heir
tlkciples as 老自币傅 Laou-sze-foo (venerable teacher)• Be-
longing to their bouse of worship is an upper room for pre-
serving their sacred books ; within it is an imperial ta-
blet, which he told me,was placed there from fear, lest the
mandarins should wi3h to destroy the building. The Laou•
yay-hung daily worships tlie Choo (Lord) ; the rest only
worship in the lirst month ; what is now with us the 11th
inonUi,is considered by them the sixth month ; on asking

* Laou-yay-lmn^ or venerable Yay-hung,is evidently some foreign
word for teacher, derived either from the Persian, Arabic or Turkish
languages.


46

him if they had a day of worship, he did not know : in mat•
ters of religion, there was more of name than realiiy. The
Laou-yay-hung has one foreign dress called 仙衣秘 n-e.
In the interior of the mosque were twenty or thirty men
dining, all of them professed Mohainmedans : the Laou-yay-
new when he passes this place is presented with money for
the expenses of his journey, subscribed for the purpose.
The mosque of Suy-chow-pa is south of the town ; theLaou-
yuy-hung who presides over it is named 背1 Pd• Meeting
another Mohammedan, I inquired what he knew of the
T’heaou-kin-keaou of K’hae-fung-foo,and karnt that they

had been without a Rabbi for a long while, but that there
was still a house of worship therft at,the 朝 Chaou gate.

Dec. 8. Sabbath. Leaving 雎州 ^霸 ?uy-chow-pa, wo
ascended the Yellow River embankment and proceeded 40
le ; then going down to the inner embankineiil,after travel*
ling altogether 45 le,we reached 集 Kaou-seaou•

tseih ; this town belongs to 儀封縣 E-fung-heen ; here
there are two free-schools for persons under and above
twenty years respectively. A mandarin of the rank of Hac-
fang is stationed here for tlie district of E-fung^ in the prefec-
ture of Tseu-chow. After going 18 le farther, vve reached
E-fung ; this place is an open market town with no wall•
At 4 p. m. we reached 蘭儀縣 Lan-c-heen, 36 le distant ;
we had now entered the prefecture of K’hae-fung ; this city
Hea at the foot of the Yellow River embankment ; it rests on

the inner embankment which there serves for a wall ; it 19
a very lonely place ; there are but few shops. We noticed a
large stone monument to a father and son who both held
the office of {寺御)She-yu,or Imperial Reader, and another
to a father and son who both rose to the literary rank of
士 Tsin-sze,or Doctor of Laws ; east and west of the Che-
heen?s office, were two raised buildings, castellated so as to
look like city gates×  with a wall and tower Above.

Dec. 9• We proceeded fiom 蘭儀縣 Lan-e-heen, 45
le to 掃頭集 Saou-t?hdw-tselh. We set out at 3 0ג


47

clock in the morning, in order to reach 開封府 K’hae-
fung-foo ; at this place there were only ten or twelve families
and nothing to eat. At half past 4 p. m. after travelling
45 le. we entered the east gate of K’hae-fung-foo, also called
the Chaou irate ; passing the office of the principal man-
darin. we took lodgings at a house of entertainment called

^急堂 Suy-1 lh-tUianiX; <1ז trie city gate there are three
cnirances ; at die iiuwniost,the wall is 30 Chinese feet if、
height, and tiie whole barrier is moie than 200 deep ï¼›
the gateway is 20 feet wide ; the first and second gateways
are 30 feet long, and about ]0 Let wide ; over the third gate-
way there are two towers of great height and size. At 5×  we
arrived at a Mohammedan dining^house and look our rice ; by
inquiring we found that the synagogue of the 祧筋教
T’heaou-kirukeiuSu is in front of tbe )|j^ Ho-shin-
ineaou, iu a bye street looking eastward, about a ic distant
from the chief rnandariirs office ; by proceeding alon great east irate street and turning to the north, we found it
accordingly. The building wa3 in a very ruinous state ; we
saw three or four men and women of the T’heaou-kirukea6u
sect apparently extremely poor ; they said they had no
teachers, and that within the synagogue, there were only
four or five families residing ; there were two entrances,
one to the north and the other to the south• As it was
already grown late, we left it till the next day, (o hold
further conversation with them. With regard to the city
of K41ae-fu"g״foo,we could see at once that it was a
place where merchants and men of education were numeroua,
and that it was not unworthy to be the capital city of the
宋 Sung dynasty. The streets, however, are unpaved,
and persons belonging to wealthy families always use mule
carriages ; the city walls are about 45 le round.

Dec. 10. At 8 0×™ clock we went to the synagogue, called
T3’hi“g-chi1usze (temple of the pure and true
worship). Requesting some persons of that sect to open
the door for us} we entered it. Unexpectedly an old many


48

of the Sew-tsae class, (a literary graduate) named ICheaou,
who belonged to the Jewish sect, refused to let TUieen-
sang copy the Hebrew characters on a stone tablet ; so
that we could only return once and again to our lodgings.
We took a walk to the office of the chief mandarin, and
from thence to a street, where there is a tower for beating
drums. This tower has two stories,and 18 200 feet high ;
the gateway passing under it is 160 feet long. Proceeding to
the Poo-ching or Treasurer’s office, we saw a great number of
Mohammedan eating-houses ; a notice-board was hung over
the door,bearing the characters 囘囘 Hwny Hwuy (Mo-
iiammedans), together %vitli the representation of a drinking
vessel ; wi(hii)the latter, the characters 胃 fFs?hing and
Chin,(clear and true,) were inscribed ; the keepers of the
tea shops and vendors of beef are all Mohammedans, at
Krhae×´fung-fooï¼› all kinds of trades×´people5 as well as the
educated class and the mandarin followers are professed
Moliammedans, to the number of two thirds of the whole.

Dec. 14. At 8 גס clock in the morning,we took tea^
and luwcheon with Chaou Kin-ching and Chaou Wan-
kwei5 of the Jewish sect, expending 500 cash. Chaou
Wan-kwei then taking the key of the great chapel of the
Pure and True synagogue,gave it to Chaou Kin-ching,
who opened the great cl1apel} and sold us Jewish books, eight
in number, large and small. He gave them into my posses-
sion3 and we returned to our lodgings. After obtaining these
books; in the afternoon, I went in company with IChew
T’heen-saiig to Hing-kung street, to seek my father’8 friend
Chow Yuh-tsau,expectant omcer of a district city,at his inn.
I wished to borrow money with which to return to Shanghae,
what we had being insufficient for the journey. Chow Yuh-
tsan still remembering the feelings of former friendship^ sent
his third son at five 0’ clock p. m. with a cheque for the
amount and a coolie carrying 8,000 cash. He gave it me
with a message,to the effect, u that I might return it at his
own home? at Tan-ya1)g? where my relatives reside•^ This


49

unfortunate deficiency in our travelling expenses was thu?
unexpectedly supplied. I took the money arid cheque to the
boat-letting establishment5 and next day we began our
journey.

Dec. 15. At 8 0’ clock in the rnoriiini{, we left the
Three Stars lodging-house in our cart, and pissed 1118
Dragon Pavilion, named after the Emperor rr?l1ae-tsoo) of
the Sung dynasty ; on each side of which were exten-
sive artificial ponds ; we also saw at a distance the Iron
Pagoda temple ; the pagoda is 100 Chinese feet in height ; it
has twelve stories, and stands within the north gate on the
right hand. Three or four le from the Dragon Pavilion north-
ward,is tlie Manchoo city. Passing out of the north gate,
the country was all snnd ; no grass or trees were to be
seen. and of houses there were very fevV. The sand is a
foot dee;,. 1Travelling 25 le5 we reached the bank of the
Yellow River, and took our places in a å­Ÿæ´¥ Mang-isin
coal boat, bearing the sign 三萬五Sa״ wan woo (thirty-
five thousand),to return home. This boat had been hired
for us by Seay*ts:hin, a Lin-satig, (or literary graduate3
rewarded at the government examination). Our host of
the boat treated us in the most creditable manner.


TSEANG YUNG-CHF/S ACCOUNT
OF THE 祧筋教 rrHEAOIKKIN^KEAOU,

OR THE RELIGION WHICH
ENJOINS THE EXTRACTING OF THE SINEW.

---染命《*-----

This religion was formerly called the 天 T^heen-chuh,
01 Indian religion. Afterwards,on account of some dis mi b-
ances that took place among its professors, the designation
was changed into that of “ The religion which enjoins the
plucking out of the sinew.” The Sabbath days observed by
this sect, occur on the four following clays among the twenty-
eight specified in the Chinese calendar, named after the 28
constellations : viz• 氏 Te,女 Nyu,胃 Wei cm(J 柳 14ew ;
which severally fall on the days previous to Christian
Sabbath. The time of the introduction of the Jewish reli-
gion into China, is stated by themselves to be about 1850
years ago. This religion was first established i״汴梁
Peen-leang, or K41ae-fung-fob, and the synagogue was built
in the Sung dynasty, as stated in the inscription found on
the tablet. Th03e who introduced it, brought with them five
kinds of variegated cotton×  and foreign cloth of five different
colours^ as tribute to the Emperor. At first• the professors
of Judairfin amounted to 70. families×  but when K^iae-fnng-
fob was invested, in the beginning of the present dynasty,
the professors fled in various directions; and afterwards the

clans of 趙 Chaou;髙 Kaou,李.!^,右 Shih,金 Kin,張

Chang and 义 Gae, again entered the city, and were called
the 七姓囘子 TseUi 6(ng hwuy tsze, Mohammedans of
the seven clans. The family of Ctiaou was originally
called 俺 Yen, but because one of its members had attained
high rank, ancl became skilled iu archery and horsemanship,


ו5

the Emperor bestowed especial favour on him, and changed
his purname to ^15 Chaoo. In their religion, the Jews have
three kinds of office-bearers ; the Rabbi, the Sinew-extractor,
and the Propagator of doctrines. Whenever the day arrives
for honouring the sacred writings^ the disciples must all
bathe in the place appointed for that purpose, after which
they may enter the synagogue. The Rabbi then takes his
seat on an elevated position, with a large red satin umbrella
held over him. This umbrella is still preserved in the syna-
gogue. Wlien they bow down to worship,they face the
west, and in calling upon God, in the Chinese language, they
use the word T^heen, Heaven. On the 8th Chinese
moon, and the 24th day7 they liold a great festival, (corres•
ponding to September or October), which is perliaps the Feast
of Tabernacles,called by them I he !{薄系签節 Chifen-king-
tseej the u Festival for perambulating round the sacred writ-
ings,” because they then walk in solemn procession round
the hall of the temple. The reason of the present neglect of
the Jewish religion is,because for these fifty years, there has
been no one to instruct the professors in the knowledge of
the fifty-three seclions of the Divine classic, and in the
twenty-seven letters of ihe Jewish alphabet. The Rabbi is
called or Mullah.

ACCOUNT OF THE SYNAGOGUE,

AND ITS JNSCRIPTIONkS1.

The synagogue lies towards the west,and faces the east•
In front of the first inclosure5 there is a large door,about
seven feet wide, and ten feet high,with a smaller door on
each side ; the wall in front bends outwards at each end, is
ten feet high and twenty broad, covered over with round
tiles of a green colour. Opposite the front door there is a
small נ!00)ן and a couple of stone lions. Over the front door
is the following inscription :—


52

寺眞淸

THE TEMPLE OF TRUTH AND PURITY•

After passing over the first inclosure, we come to tlie

second ; in front of which there are also three doors, each
about nine feel liigh, and seven feet broad, covered over with
yellow tiles ; in vh3 centre is a horizontal tablet, with tlie
followinsr inscription :—

天昊畏敬

Venerate HEAVEN•

On the right side of the tablet are some small cbaracters? iru
(imaiing that the tablet was erected on a fortunate day in the
Last month of Spring, in the 9th year of 康熙 K’hang-he,
Torres ponding to the 46th year of the 72d cycle (a. d. 1670)•

On the left side of the tablet are some more small characters,
jtJimaling that the tablet wns reverently inscribed by ç…§

Chaon Cliaou-tow, who was a literary graduate and ma-
/!strafe of the district of 宜良 E-leatigj in die province of

Yun-nan (LaU 24. 58• N. Long. 114. 13• E.).

Within the door of the second inclosure, there is a 牌坊

/>ae fang, or ornamental gateway, about fifteen feet hi^h
covered over with green tiles,having wooden pillars, resting
on stone pedestals ; on the top of the gateway, there is an
upright tablet, painted red, inscribed with a large character$

福

HAPPINESS ï¼›

surmounted by a smaller one 橇龙 heen^ denofinsf to offet
up. This tablet is said to have been erected by

Chit1cr-I 2d year of 嘉慶 Kea-kqiing, of the present dynasty (a.
I),1/9?}. In froii^ 0( the gateway, there is also a horizontal
tablet^ inscribed with the words一




V

THK INTKLLtGKNfr MIND PENETRATfXG TO THAT

WHICH IS PROFOUND AND DfSTANT.

Erected on a forlimate day,in the 3d month of the 15th year
of )幢、冶 Shiin-che (a. n. 1658). At the back of the gate•
way. is another horizontal tablet^ inscribed with—

RE VEK RNTLY COMPLY WITH HEAVEN, f

To the right and left of the ornamental gateway, there are
two pavilions, covered over with common tiles, of a square
form, anti about 15 feet high. Each pavilion contains a
marble tul)let with a long insc1.i[)tion5 but the entrance to
both is so !)locked 11 p with rubbish, tliat it is impossible to
gain admission through the usual door‘way. rPseang Yang*
cli'e,however,succeeded iti inducing one of the professors,
named Chaon5 to effect an enirnnce through holes in the
walls, and by means of candles,he obtained sufficient light
to enable him to copy the whole, which was the work of
several (lays. These interesting inscriptions are here pre-
sented (0 the reader it! the original,with a translation•

* The phrase here translated “ profound and distant,” occurs in
the Book of Odes,in the sense just given ; it is generally taken by
the Chinese, however, to signify Heaven.

t This phrase occurs in the first Book of the Shoo.king,where it
forms part of an address made by the Emperor Yaou, to his astrono-
mers He and EIo, telling them u in reverent accordance with (the
motions of) the expansive Heavens, to arrange (by numbers) and
represent (by instruments) the revolutions of the sun, inoon and
stars.” (See Medhurst^s Shoo• king,page 2). The inscription
above quoted, however, does not seem to have been put up with an
astronomical view,and should most probably be rendered as referring
to the Ruling Power above.


54

遨也是經文字雖與儒書字見而原厥其现亦皆常行之霞是故鎮行於

君臣君禮臣啟道行於义乇父慈子羊道行於昆氣兄友弟恭"道行於夫

甞謂經以載道道以傳經遨者何,日用常行古今人所共由之理也無物
不有無時不槪無非遒之所氣然道非經無以存,經非道無以行,人將貿
貿嚴莫知所之必至狂談異端故聖賢之遨垂六經以紹後歡迄於今而
及千萬世筅至於一賜樂業教始祖卿蜘本出天竺亂稽之在周朝有經
傳鳳道經五十三卷>其埋至微其道至挾尊祟如无立是教歡惟^»
胤爲之教祖,於是^>爲之設法傳經厥狻原教自漢時人居中亂朱孝
隆興元年癸宋建祠於浓元至元十六年已佩重建古刹以爲尊祟是經
之脫故凡業是教茬不让於汴然凡天下業是教氨莫不尊是經而祟是

尊祟遠經寺記


55

命守王汝重五常,尊五偷敬祖風孝夂毋>恭長上和卿隣‘親師友,教子疏

总孽風殯殓不尙繁文一不信於邪瓶二不塑於形象木職循由天竺禮
觚凡斗秤度量長規一無所敢欺於人求觀今日>若進取科名,而顯親楊
名者有之‘若布列中外而致苕澤民者有之‘或折衝禦侮而盡忠報國者
有之或德修厥敕而善蕃于一卿者叉有之逮夫農耕于甄而公稅以敝
工精于藝,而公用不乏贾志于宋而獲利于盧方歡叉有之矣‘是故畏天

鼠夫和婦齓道行於朋友,朋友有像道莫大於仁義‘行之自有惻隱羞惡

之從道莫大於禮截行之自有恭敬是弗之兑道行於齋戒必嚴必紙道

•*

行於祭風必孝必諷遨行於禮規祝贊上无生育萬軏動容周旋之際‘一

本於誠敬也至於鰥寡孤覜疲聾殘宪莫不賙恤賑鞔俾不至於失脫貧

而娶妻不得娶與葬埋不得葬埋者凡婚資喪具無不舉鳳及至居喪禁


56

積陰徳忍小忿成大業‘戒鲂勸勉之氧寓于斯焉,嗚乎,是經也日用常行

之氣所著者有如齡所以天命率性由此而屯修道之教由此而入仁義

禮智之徵由此而存,若夫塑之以像態“繪之以形色者,徒事盧交驚眩耳

艮此則異端之說>彼固不足尙也然而尊祟于經者其知所本徵,道經相

傳有自來筅自鬨闢以來>祖師吲細傳之,鬪»^^>傳之^<¥^

聯呵聯傳之月束簡束溜傳之謫子喇于是聖教始像猶太國之字始明
是凡業是教茬其惟以善爲師>以惡爲戒朝夕惕歡誠意修身,饔戒節日>
歡食可叵于經是務而是式尊奉而祟信焉,則天休滋至>理惠罔愆人人
有德善之稱家家遂俯育之魏如此則庶于祖教無所覓而尊祟之禮無
少或矣刻石于争垂示一水久俾我後人其愼念之哉


57

大明正德

七年

孟秋
®י子

重建
寺俺
李高
趙金
艾張
石公

THE RECORD OF THE TEMPLE,

Eï¼›RECTED IN HONOUR, OF

ETERNAL REASON
AND THE SACRED WRITINGS.

1( has been said, ז hat the sacred writings are for the pur-
pose of embodying Eternal Reason,^ and that Eternal Rea-
s What is Eternal Reason ? rr11e principle which is in daily
use and constant practice; and which has been generally
followed out bv men of ancient and modern times. 11 is
present in every thing, and the same in all seasons ; in fact,
there is no place in which Eternal Reason does not reside.
But Eternal Reason without the sacred writings cannot be
preserved; and the sacred writings without Eternal Rea-
sou cannot be carried out into action ; for men get into con-
fusion,and do not know wliither tliey are going, until they
are carried away by foolish schemes and strange devices ;
hence the doctrines of the Sages liave been handed in the six
cla^sicSj in order to convey the knowledge to future gene-
rations, and to extend its benefits to the most distant period.

With respect to —a Y!h sze lo nee keaou,

* The word in the original 道一 Taou, corresponds to the Logos of
• the 3reeks,and is used in this and the following inscription, as if
with reference to some exalted being, equal to Heaven (God). The
Jevs about the time of the destruction of Jerusalem,had very exalted
notions of the Memrai Jahy the word of the Lord, of which we
thiik we can discover traces iu these inscriptions. See Smith’s

Scripture Testimony, vol. 1, page 517, 529.

H


58

the religion taught in the Happy Eatablishment conferred
by the Great One, * we find on enquiry^ that its first an-
cestor 阿就 A-taii (Ackun) came oiiginally from 天色
T?heen*Ghuh (India), and that during the Chow state f
the sacred writings were in existence. The sacred writings,
embodying Eternal Reason, consist of fifty-three sections.
The principles therein contained are very abstruse, and
the Eternal Reason therein revealed is very mysterious,

being treated with the same veneration ns Heaven (God).
The founder of this religion is 阿無羅它4 A-woo-lo-
han (Abraham), who is considered the first teacher of iu
Then came 也攝 May-she (Moses), who establiohed tlie
law, and handed down the sacred writings• After liis
time, during the 漢 Han dynasty (from b. c. 200 to a• d•

226). this religion entered China. In the first year of
隆典 Lung-hmg,of the 朱 Sung dynasty, (a. d• 1164),
a synagogue was built at Peen, (or K41ae-fung-foo). 111

•9 ■1^ • —I 减 ’

the 16th year of 7C Che-yuen5 of the Yuen dynasty,

(a• D. 1296), the old temple was rebuilt, as a place iu which
the sacred writings might be deposited with veneration.

Those who practice this religion are to be found in other
places besides Peen (or K41ae-fu 11 g×´foo) ; but wherever
they are met with,throughout the whole world, they all
without exception Iionour the sacred writings^ and venerate
Eternal Reason. The characters in which the sacred writings

are penned, differ indeed from tliose employed in the books
of the learned in China, but if we trace their principles up to
their origin^ we shall find that they are originally none
other than the Eternal Reason5 which is commonly followed

* Or the religion of Israel.

[By the Chow state here, is not meant the Chow dynasty,'',hich
flourished from b. c. 1113 to b• c. 242, but the petty kingdom of

that name,which was founded by K^ie, or How-tselh,

spoken of in the days of Shun (b. c. 2254),as the superintendant of

agriculture, (see translation of the Slwo-king, page 30, 335). 易劉
Kung-lew, a descendant ot Ilow-tseib (b• c. 1817),afterwards <01ז-
solidated the kingdom in the western part of China (See translation
of the Shoo״king5 page 347) ; and a subsequent descendant (11 c•
I35l); assumed the name of Chow (Ibid 357).


59

by mankind. Hence it is, that when Eternal Reason is
followed by rulers and subjects, rulers will be respectful,
and subjects faithful ; when Eternal Reason is followed
by parents and cliildren, parents will be kind,and children
filial ; when Eternal Reason is followed by elder and
younger brothers: the former will bs friendly, and the
latter reverential ; when Eternal Reason is followed by
husbands and wivea, husbands will be Iiarznonioas, and
wives obedient; when Eternal Reason is followed by friends
and companions, then they will severally become faithful
and sincere. In Eternal Reason, there is nothing greater
than benevolence and rectitude, and in following it out,
men naturally display the feeling of compassion and a
sense of shame ; in Eternal Reason, there is* noth in greater
than propriety and wisdom, and in following it out,men
naturally exhibit the feeling of respect and a sense of recti-
tude. When Eternal Reason is followed , in fasting and
abstinence,men necessarily feel reverential and awe-stnick ’•
when Eternal Reason is followed out in sacrificing to ances-
tors, men necessarily feel filial and sincere ; when Eter-
nal Reason is followed in Divine worship men bless and
praise high Heaven (God)} tl)e producer and nourisher of the
myriad of tilings,while in their demeanour and carriage,
they consider sincerity and respect as the one thing needful•
With respect to widows and orphans,the poor and tlie
destitute, together with the sick and maimed, the deaf and
dumb? these must all be relieved and assisted,that they may
not utterly fail, When poor men wish {o marry and have
not the means, or when such wish to inter their relatives
and are not able to accomplish it5 (be necessary expenses
for such miirt be duly provided. Only let those who are
mourning for their friends carefully avoid rich viands and
intoxicating licpiors^ and those who are conducting funeral
ceremonies not be emulous of external pomp. Let them in
the first place avoid complying with superstitious customs ;
and in 111c second j)Iace; not make molten or graven images,
but in everything follow the ceremonies that have been in•


60

troduced from India. Let there be no false weights and mca-
sures employed in trade, with the view of defrauding others.

Looking around ג3ט on the professors of this religion, we find
that there are some who strive for literary honours, aiming to
exalt their parents and distinguish themselves ; there are some
who engage in government employ,both at court and in the
provinces, seeking to serve their prince and benefit the people ;
while some defend the country and resist the enemy ; thus
displaying their patriotism by their faithful conduct ; there
are others again, wlio in private stations cultivate personal
virtue,and dilTuse their influence over a whole region : others
there are who plough the waste Iand&, sustaining their share
of the public burthens ; and others who attend to mechanic
cal arts, doing their part towards supporting the state ; or
who follow mercantile pursuits,and thus gather in profit
from every quarter ; but all of them should venerate the
conirnand of Heaven (God)5 obey the royal laws, attend (o the
five constant virUicSj observe the duties of the human vela-
tions5 reverently follow the customs of their ancestors, be filial
towards (heir parents^ respectful to their superiors,harmoni-
ous among their neighbours^ and friendly with their associ-
ates5 teaching tlieir children and descenclanls, thus laying up
a store of good works, while they repress trifling animosities,
in order to complete great affairs ; the main idea of all the pro-
hibirions and commands consists in attending t0 these tliinn-s.
This in fact is the great object set forth in the sacred writings,
and the daily and constant duties inculcated by Eternal Rea-
son• Thus the command of Heaven (God) influencing vir-
tuou3 nature, is by this means carried out to perfection ; the
religion which inculcates obedience to Eternal Reason is by
this means enteaed upon ; and the virtues of benevolence,
rectitude propriety and wisdom are by this means maintained.
□ל11086ר however, who attempt to represent Him by images,01• to
depict Him in pictures,do but vainly occupy themselves with
empty ceremonies, alarming and stupifyiiig meiVs eyes and
ear3』indulging in tlie speculations of false religionists,and
shewing themselves unworthy of imitation. But those who


61

阿朿藹^

honour and obey the Sacred writings, know the origin of ail
t hings ; nnd that the Eternal word and the Sacred writings
mutually sustain each other in stating from whence men
ppning. From the beginning of the world our first father
•Adam !landed the doctrine down to 阿宛专 '漢 A-woo-lo-
Han (Abraham); Abraham handed״it down to 以思哈或
E-szc-ho-kih (Isaac) ; Isaac handed it down to 雅呵厥
å‹¿ Ya-ho-keue-wuh (Jacob) ; Jacob handed it down to the
twelve patriarchs ; and the twelve j)atriarchs handed it down
to 七攝 May-she (Moses) ; Moses handed it down to
打可特舒 ^04een (Aaron) : Aaron handed it down 10月
託存 Yue silh-wo (Josliua); and Joshua handed it down to
׳|ך^ Ve-t3ze-la (Ezra^); by whom the doctrines of

holy religion were first sent abroad,and the letters of the
Ycw-t’liae, Jewish nation first made plain. All those
who profcsg thia religion,aim at tlie practice of goodness and
avoid the commission of vice,morning and evening perform-
ingï¼› their devotions, and with a sincere mind cultivating
personal virtues. They practice fasting and abstinence on
the prescribed days, and bring eating and drinking under
proper regulations. They make the Sacred writings their
study and their riile,obeying and believing them in every
particular ; then may they expect that the blessing of Hea-
ven will nbundaufJy descend, and the favour of Providence
be unfailingly conferred ; every individual obtaining the
credit of virtuous conduct^ and every family experiencing the
happiness of Divine protection. In this way perhaps our
professors will not fail of carrying out the religion handed
down by their ancestors, nor will they neglect the cere-
monies which they are bound to observe.

We have engraved this on a tablet” placed in the synago-
gue,to be handed down to distant ages, that future genera,
tions may carefully consider it.

This tablet was erected by the families 俺 Yen, Le,
髙 Kaou,趙 Chaou,金 Kin,倪 E and 磨 Chang, at the
rebuilding of the synagogue, in the first month of Autumn, in
the 7th year of 1£ Chi'ng-Uh, of the 明 Ming dynasty,
(a. d. 1511). •


62

百十三載也生知純輥仁義倶做道德兼生求經於荀細山現入齋四十
畫視去其噹徵亡絶寢職誡意祈农虔心動感天必正經一部五十三氣
有自來矣,其中至微至妙,善者感發人之善§,惡者懲創人之逸志‘再傳
而至正教祖師藹1罰1系出祖師,道承祖統,敬天禮拜之载足以闡祖道

考之在周朝一百



:十六年也二傳而至正教祖師也觀考之在周朝六

夫一賜樂氣立教祖缻^>1科觀鸫盤古刚姻十九代孫也,自開闢天地
祖師昶傳,不塑于形像不詔于神鬼>形像無依神鬼無薇思其天者輕淸
在上至尊無埶天道不象四時行而萬物生觀其春生夏畏秋歛冬藏飛
潛動槪榮悴開罷生者自生化者自化形者自形色者自色祖師醒然悟
此幽玄實求正教參贊眞天二心侍舉精專敬讖那其間立教本至今像

重建淸眞寺碑記


63

之蘊爽然道必本於淸眞禮雉淸者鑛一無二,眞者正而無邪>禮者敬而
已矣>拜下禮也,人於0用之鼠不可傾刻而忘乎天,惟寅午戍而三次禮
萍乃眞實天道之現祖賢一敬之脩何纨必先沐溶淸其天钆正其天苠
而恭敬進於道經之能道無形像儼然天道之在上姑述禮拜綱領而陳
之始最鞠菊敬道道在鞴躬也>中立不倚敬鼠道在中立仇静而存瞽默
贊敬直不忘乎天也動而省察鳴贊敬氮不忘乎天來此教之所以望空
禮拜也退三步愈忽然在後敬道狻也進五步也瞻之在氣敬道前也左
之鞠躬敬鼠卽善遨在於左也右之鞠躬敬氪卽善道在於右也仲焉敬
鉱道在上也,俯焉敬直道在邇也終焉而拜氣敬在拜也暗1敬天而不尊
齓非所以祕先也春秋祭其祖先>事死如事生事亡如事存,維牛維羊薦

4

其時食>不以祖先之旣往而不敬也每月之際四口齋戒乃人道之既積.


64

嘲撼等正經熟瞌勸人爲善呼爲瀬棘至今衣冠禮樂遵行時假言語動

一視同仁之心也:惟是寺不可無典守者惟李誡李見俺平亂如犯周免

明太祖髙皇帝開

撫綏天下軍民,凡歸王化者皆赐地以安居樂桊諕

狐句^>重建古剩淸眞寺‘坐落土市字街東商



至三十五枕殆我大

授受有自來<33自天竺奉命而東有俺‘李艾亮镦趣金龎張石蓖襯左
良拳七十姓進貢酉洋布来帝曰歸我中風尊守祖風留遺外魏来孝隆
興元年癸朿刻־擲到题־塞領掌其敬<都剃始建寺爆元至元十六年已

七日戒衆祖苦歡祕先報本亡絶歛免一日大戒敬以告天悔前日之溉
遷今0之善氣易有云,風蕾益>君子以見善則遷,有蝨則改,酿教道相槪

奉行‘七0善終,週而復檢如易有云吉人爲善>惟日不足之氧四季之時

善之基>謂之人則今日積一善>明日積一善,始積累至觀諸惡莫作‘衆善


65

聖容殿尊尼牟,在道則有玉皇默在淸眞則有一賜樂業暇尊祟皇无本教

11太愚惟三教各有殿宇尊祟其屯在儒則有大成殿尊孔乇在釋則有

也天順׳年罚劍鄺,鑑111取寧波本教道經一都寧波細־<^捧道經一诹
寶至汴親迺弟瑚囪備敗弘治二年麗寺地基一鼠刺與鋼拓趣倒攪雖石
諸物器皿等件,周圍 ‘

俺都刺立基趾啟其端諸姓捨資遛

締之用壯

本府承河南布政司劄付等既至元年古剎淸眞寺准此卑潮復備資敗煥
然ן新成化年^一直備財修后殿三亂安遛道經三訊此蓋寺前後來歴I

*יד•^* *

十ן年以奏聞有功,欽賜趣純錦衣都栺揮,陞新、江指鞔正統十年>^煢
重建前殿三間,至天順五年河水淹没基趾晷东肉剃等具呈按照先佩奉

靜仍由舊章人人守成法而知敬天尊祖忠苕孝親者皆其力也俺誡醫士

一承樂十九年奉周府定王傳余賜香淸眞寺重倐中奉大明萬歲腺豕樂二


66

弘治二年歲在已酉伸夏吉日淸眞狻人立

祥符縣廪生

開封府廪生

曹左書

å‚…å„’è’™

與儒教雖大同小氣然其立心亦不過敬天尊祗忠君孝觀五倫五氣三綱
而已矣噫嘻人徒知淸眞寺艚拜‘敬天拜銮姝不知道之大原出于无古今
相傳不可誣也>雖然本敎尊祟如是之鳳豈徒求福田能亦不過受君之厭
食君之祿>惟盡禮拜之誠忠君報國之氪祝聖壽於萬牢皇圖鞏劻願天長
於地久風調雨蹴共享太平之靦勒之金石系傳久遠云。

開封府增廣生員 金鍾撰


67

A TABLET

RECORDING THE REBUILDING OP THE

TEMPLE OP TRUTH AND PURITY.

阿無羅漢 A-woo-lo-han (Abraham), the patriarch who
founded —1 顧^ 樂 Yih-sze-16-nce, the religion of the

joyful inheritance conferred by the Great One,* was the
nineteenth descendant from 盤古 Pwa"-k。。,01•阿就 A-
tan (Adam). From the beginning of the world, the pani-
archs have handed down the precept, that we^must not make
images and similitudes, and that wc must not worsliip 神息
shin-kwei, superior and inferior spirits ; for neither can
images and similitudes protect, nor superior and inferior
spirits afford us aid• Tlie patriarch thinking upon Heaven
(God); the pure and ethereal Being who dwells on high5 the
most honourable and without compare, that Divine Provi-
dence, who, without speaking, causes the four seasons to re*
volve} and the myriad of things to grow ; and looking at the
budding of spring, the growth of summer, the ingathering
of harvest, and the storing of winter, at the objects that fly,
dive,move and vegetate, whether they flourish or decay,
bloom or droop,all so easy and natural in their productions
and transformarions, in their assumptions of form and colour,
was suddenly roused to reflection, and understood this deep
mystery ; iie then sincerely sought after the correct instruc•
tion,and adoringly praised the true Heaven (God) ; with his
whole heart he served, and with undivided attention reveren-
ced Him ; by tliis means he set up the foundation of reli-
gion) and caused it to be handed down to the present day.
This happened accoiding to our enquiry,in the I46th year
of the 周 Chow slate.f From him the doctrines were handed

* Or the Isratlitish religion.

| We cannot refer this to the Chow dynasty,which commenced
B• C• 1113, the 146th year of which would synchronize with the time
of Rehoboam ; and no Israelite could be 80 ignorant of the antiquity of


GS

(Mose3), who according to our computation lived about the
613th year of the same state. This man was intelligent from
his birth, pure and disinterested, endowed with benevolence
and righteousness, virtue and wisdom all complete : he sought

and obtained the sacred writings on the top of

na (Sinai’s) hill, where he fasted forty days and nights, re-
pressing liis carnal desires,refraining even from sleep, and
spending his time in sincere devotion. His piety moved the
heart of Heaven (God), and the sacred writings,amounting
to fifty-three sections, were thus obtained. Their contents
are deep and mysteiious^ their promises calculated to inllu-
encc men’s good feelings,and their tlireatenings to repress
their corrupt imaginations. Ti】e doctrines were again ban J-
ed down to the lime of the reformer of religion and wise i"•

ס

structor 謫子喇 Ye-tsze-la (Ezra), whose descent, was
reckoned from the founder of our religion,an(1 whose teaching
contained tlie right cine to his insliiicfions5 viz. (be duly of
honouring Heaven (God) by appropriate worship ï¼› so that lie
could be con side red capable of unfolding the mysteries of (lie
religion of 01 iv forefathers• But religion musr consist in llie
purity and trutli of Divine worship. Puri I y refers to the pure
who is without njixture ; (ruth to (he correct who

is witliont corruj)tion ; worship consists in reverence, and in
bowing down to (lie giound. Men in tlieir daily avocations
must not foi• a single moment forget Heaven (God)} but at
the 11ours of four in the morning, inid-day, and six in (he
evening, should thrice perform their adorations, which is tlie
true principle of I lie religion of Heaven. The form observed
by the viri;וזסו?; men of antiquity was, first to bathe and
wash their heads, taking care at the same time to purify their

bis? race, ns to suppose that Abraham nourished only eleven bnndred
years before Christ : we are necessitated therefore to refer the Chow
spoken of in tbe text, to the state founded by How-tseTii, who flourish-
ed in the days of Sliun,b. c• 2254 ; between wbicli date and that
of B. c. 1817, when the Chow state was consolidated, we must look
for the period from which the 146 years, referring to Abraham, and
the 613 years, referring to Moses is to be reckoned.


f)9

hearts and correct ilieir senses,' after which they reverently

approached before Eternal Reason and the sacred writings•
Eternal Reason is without form or figure,like the Eter-

nal Reason of Heaven (God),exalted on high. We will here
endeavour to set forth the general course of Divine worship
in order. First, the worsliipper bending his body, does
reverence (o Eternal Reason, by which means he recog.

nizes Eternal Reason as present in such bending of the
body ; then standing upright in the midst, without decli-
ning^ lie does obeisance to Eternal Rea30n5 by which means
lie recognizes Eternal Reason as standing in the midst ;

in stillhess? maintaining his spirit, and silently praising
be venerates Eternal Reason, sliewiiig tliat be incessantly
remembers Heaver! (God); in motion,examining himself,
and lifting up his voice, be honours Eternal Reason,shew-

ing lliat. lie unfailingly remembers Heaven (God), This is
the way in which our religion teaches us to look towards
invisible space and perform our adorations. Retiring three
paces, the worsltipper gets suddenly to the rear, to she'v
I)i3 reverence for the Eternal Reason who is behind him ; a cl-
vaucing five steps,lie looks on before, to shew his reverence
for iLe Eternal Reasoii, who is ווו front of his person ; he
bows towards the lef(.3 iwei.enciiig Eternal Reason, whereby
lie admires Hie Erernal Reason, who is on his left ; be
bows towards (lie right, reverencing Eternal Reason, where-
by lie adores the Eternal Reason who is on his right ; looking
up, he reverences Eternal Reason×™ to shew that he considers
Eternal Reason as above liim ; looking down, he reveren-
ces Eternal Reason,to sliew that he considers Eternal Rea•
son as close to him ; at the close,he worships Eternal
Reason, manifesting reverence in this act of adoration.
But to venerate Heaven and to neglect ancestors, is to fail in
tlie services which a re (lieir due. In the spring and autumn,
tlierefoiCj men sacrifice to their ancestors?40 shew that tlicy
serve the dead as they do the living, and pay the same respect
to the departed,tliat, they do to those who survive. They offer


70

sheep and oxen, and present the fruits of the season, to shew
that they do not neglect the honour due to ancestors,when
they are gone from us. During the course of every month,
we fast and abstain four times, which constitutes the door
by which religion is entered, and the basis on which good-
ness is accumulated. It is called an entrance, because we
practice one act of goodness to.day, and another to-morrow ;
thus having cointnenced the merit of abstinence, we add to
our store, avoiding the practice of every vice,and reverently
performing every virtue. JEvery seventl! day5 we observe a
holy rest,which when terminated begins anew ; as it is said,
i״ tlie Book of Diagrams : ‘‘ The good man i״ the practice
of virtue, apprehends lest the time should prove too short•”
At each of the four seasons, we lay ourselves under a seven
days’ restraint, in reinenibrance of the trials endured by our
ancestors ï¼› by which means, we venerate our predecessors and
reward our progenitors ; we also abstain entirely from food
during a whole day, when we reverently pray to Heaven
(God), repent of our former faults, and practice anew the
duties of each cky• The Book of Diagrams also says,
‘‘ When the wind and thunder prevail, the good man thinks
of what virtues he shall practice, and if he has any errors, he
reforms them•” Thus our religious system has been handed
down, and communicated from one to another• It came ori-
ginally from India (天 T;l1een-chiih) ; those who intro-
duced it in obedience to the Divine commands were seventy
clans, viz. those of Yen, JJi, Gae, 高心 ou, 穆
Mdh,趙 Cbaou,金 Kin,周 Chow,張 Chnng,石 Sh!h»
黃 Hwang, Nee,左 Tso,白 P1I1, &׳c. These brought
as tribute some wesiern cloth. The Emperor of the
Sung dynasty (probably the northern Sung which flourished
a. d. 419), said、“ Since (hey have come to our central land,
and reverently observe the customs of their ancestors,let them
hand down their doctrines at Peen-leang (or K’hae•

111 the first year of 隆典 Lung-hing, of the
朱 Sung dynasty, in the 20th year of the 65th cycle (a• d.


71

1166),列徵 L* Chfng and 五思達 Wob Sze-fa super-
intended this religion, and 俺都刺 Yen Too-la built the
synagogue. In the reign of 室元 Che-yuen, of the JC
Yii^n dynasty, or the 16th year of the 67th cycle (a. d. 1280),

Woo Sze-ta rebuilt the ancient temple of Truth
and Purity,* which .was situated in .土 击字 T’ho'o-
she-tsze street^ on the south-east side ; on each side the
area of the temple extended 350 feet. When the first Em-
peror of the 明 Ming dynasty (a. d. 1390) established his
throne and pacified the people of the empire,all those who
came under the civilizing influence of our country were pre-
sen ted with ground, on which they might dwell quietly, and
profess their religion without molestation×  in order to manifest
a feeling of sympathyzing benevolent^, which views all alike.
But as this temple required some one to look after its coti-
cerns, there were appointed for that purpose 李誡 L'e Ching,

李實 L'e Sh!h,׳^ 平拜 Ye" Pn)(r.f06,^t^Gae King,
廟安 Chow Gan,李綱 L'e Ka'ig. who were them-
selves upright and intelligent men, and able to admonish
others,having attained the title of 滿 口刺 Mwan-la (Mullah).
So that up to this time,the sacred vestments, ceremonies and
music, are all maintained according to the prescribed pattern,
and every word and action is coiifonned to the ancient
rule ; every man therefore keeps the laws, and knows
how to reverence Heaven (God), and respect the patriarchs,
being faithful to the prince, and filial to parents, all in con-
sequence of the efforts of these teachers, Yen Cliin^,

who was skilled in medicine, in the 19th year of汞樂
Yung-lo (a• d• 1417), received the imperial commands corn-
municated through 周府定王 Chow-foo-Tfng-wang, to
present incense in the temple of Truth and Purity, which
was then repaired ; about the same time also, there was
received the imperial tablet of the Ming dynasty,to be

* This is about 126 years subsequent to the former date,hence
the Woo Sze-ta mentioned here must have been a different person
from the one previously mentioned.


72

erected in the temple. In the 21st yeai of 水樂 Yung-10
(a. I). 1422), the above-named oilieer re 01)ן ted נ that he had
executed some trust reposed in him ; whereupon the Eni-
peror changed his surname to Chaoa, and conferred
11|)on him an embroidered garment,and a title 01 dignityג
elevating him to be a magistrate in }折 /工 Che-keatig
province. In the 10th year of TH Ch1ng-t7bung (a. d.
1465)? Le Yung, and some others rebuilt the three

rooms in front of the synagogue. It appears that in
the 5th year of 天川頁 rF?heen-shdn (a. d. 1349), the
Yellow River had inundated the synagogue, but the
foundations were still preserved ; whereupon 艾敬 Gae
K1ng? and others petitioned to be allowed to restore it
to its original form,and throtigli the chief magistrate of the
prefecture^ received an order from the Treasurer of Honan
province, granting that it might be done in conformity witli
the old form of the Temple of Truth and Purity that bad
existed in the time of å…€ CLie^yuen (a. d. 1290); w lie re-
upon 榮 I?e Ynng provided the funds,and the whole
was made quite new. Dtiiing the reign 。f 成化 CM ng-
livva (a. d. 1470), Kaou Keen provided the funds for

repairing the three rooms at the back of the synagogue.
He also deposited therein three volumes of the sacred writâ– 
ings. Such is the history of the front and back rooms of the
synogogne. During the 1eigu of 天))廈 rr3l1een-sl1un (a. n.
1440),石斌 Slnh Pi״,高蠟 Kaou K6en and 齒暄

Chang Heue11; had brought fioni tlie professors of this reli-
gion at Ningpo? one volume of the sacred writings ; while
趙應承 Chaou Y1ng-cI1ing) of ISingpo^ sent another
volume of the Divine wor(l5 which was pres nb d to the
synagogue at Peen-leang, or K41ae-fung^foo. Ilis

younger brother Ying also provided funds, and in (lie
2nd year of Hung-che (a• d. 14SS) strengthened the

foundations of the synagogue. Ying with myself 蚕遼
Chung, emrusted to 趙俊 Chaou Tsun the setting up of
the present tablet;俺者形 口刺 Yen Too-la had already fixed
the foundation of the buildingj and coimnenced the work;


73

towards the completion of which, all the families contributed;
and thus provided the sacred implements and furniture
connected with the cells for depositing the sacred writings,
causing the whole synagogue to be painted and ornamented,
and put into a complete repair. For I conceive that
the three religions of Cliina have each their respective
temples, and severally honour the founde.rs of their faith ;
among the literati^ tliere is the temple of 大成 Td-ddng,
Great Perfection, dedicated to Confucins ; among the Bud•
dhists,there 19 the temple of 聖琴昇 *Sliing-yQng, the
Sacred Countenance, dedicated to ־Ne*n)o (Buddha);

and among tlie Taouists,!here is tlie ttiinple of 土 皇
Yub-hwang. So also in the Tr!1e <1nd Pure religion
there is the temple of Yili-sjie-lo-neej the

joyful lithei itance con ferret] by the Great One,尜 erected to
the honour of 天 Hwang-tMieen, the Great Heaven (or
God). Ahhougli our religion agrees in many respects with
the religion of the literati, from which it differs in a slight de-
gree? yet the main design of it is uotliing more than reverence
for Heaven, and veneration for ancestors, fidelity to the
prince, and obedience to parents, just that which is inculca-
ted in the five huuiaii relations, the live constant virtuc8?
with the three principal connections of life• It is to be
observed, however, that people merely know that in Uie ten!-
pie of Truth and Purity ceremonies are performed, where we
reverence Heaven,and \v013hip towards 110 visible object ;
but they do not know tluit the great origin of Eternal
Reason comes from Heaven (God),and that what has been
handed down from of old to the present day, must not be
falsified. Although our religion enjoins worship thus ear-
11estly5 we do not render it merely with the view of securing
happiness to ourselves, but seeing that we have received the
favours of the prince, and enjoyed the emoluments conferred
by him7 we carry to the utmost our sincerity in worship
with the view of manifesting fiJeliiy to our prince,and gra,

* Yih-sze-lo is perhaps the Chinese mode of expressing Israel.


74

titude to onr country. 'Tims we pray that the F]n)peror?s
rule may be extended to myriads of years,and tlmt, the im-
pp.rial dynasty may be firmly established ; as long as
Leaven and earth endure,may there be favourable winds

and seasonable showers, with the mutual enjoyment of
tranquillity. We have engraven these onr ideas on the im•
perishable marble, that they may be handed down to the
latest generation•

Composed by a promoted literary graduate of the prefecture
of K’hae.fung-foo, named 金鍾 Kin-chung; inscribed by a
literary graduate of purchased rani(,belonging to the district
of Tseang-foo3 named Tsaoii-tso; and engrav-

en by a literary graduate of purchased rank, belonging to
the prefecture of K’hae.fung-foo,named 傅{需 Foo-jod.
Erected on a fortunate day, in the middle of summer, in
the 2nd year of ^14 714 Hang^che (a. d. 1488), in the 4Gth
year of the 70th cycle, by a disciple of the religion of Truth

and Purify.

In the third inclosure stands the synagogue, which con-
sists of three apartments before,and three behind,thrown in-
to one large hall. The roof is divided into two, and exhibits
the four corners of the front and back range of apartments
distinct. It is covered with round tiles of a green colour.
The front series of apartments is provided on the three sides
with long varnished windows, based on stone railings. The
back series of apartments is surrounded on the three sides by
walls. The two series of aparttnents together constitute a
eighty feet deep and fifty feet wide. According to the
statement of the professors, the synagogue is 。&11^一賜樂
殿 Yih sze 16 nee teen, which may be rendered either

“ The hall of the joyful inheritance conferred by the Great
One,” or front of the synagogue is a terrace, fifty feet by forty,once
surrounded on its three sides by a stone ba1ustrade5 which is


75

now in ruins. On the terrace is one small stone vase and
three larger ones,engraven all over with the flowers and
leaves of thtj water-lily (nelmnbium) ; one of the vases con-
tains a tree made of coral, and the other three, some artificial
rocks. On the right aud left is placed a |)air of moderately-
sized utoue lions. In front of the terrace is a hexagonal iron
vase, inclosing a smaller one】 and bearing an inscription, in
small characters, in tirnating that it was ma(le for the syna-
gogue on a fortunate clay, iu the 3d month of ^priug? in the
time of 萬歴 Wan-Ieih, (a. d. 1572).

In front of the first scries of apartinents of tlie synagogue,
there is a white tablet wiifi black chavactcrs; bearing the
following inscription :—-

主教眞淸

TO THE LORD OF THE RELIGION OE TltUTH AND PURITY.

Written by 沈茶 Shin-tseuen, of 華亭 Hwa-ting^ (a tlis•
trict either in /I Sung^kearig, in the province of Keang.
800? Lat. 30. N. Ijong. 120. 53. 34• E.; or in Ping*

leang} the province of Kan-suh^ Lat. 35, 18. N. Long. J06.
35• E.)5 in the latter end of summer, in the 4th year of the

reign。f 康熙 Kang-he,(a. d. 1688).

Before the second series of apartments of the synagogue,
there is in the centre a white tablet, with the following in•

scription

眞天法裁

THIS RELIGION IS IN ACCORDANCE WITH HEAVEN,
TUK TRUE (0R T H E TRUK GOD)•

This tablet was indited by 王原 Wang-yuen, the assis-
tarit of the deputy intendant of K?hae״fung.foo: in the pro•
vince of Honan : erected on a fortunate day, in the begin-
ning of winter, in the 14th year of 順、/台 Shu11-che?ti reign
(a. d. 1657).

♦ On the left of die second series of apartments of the syna-
gogue is another inscription, as follows :一


化宣天奉

IN OBEDIENCE TO HEAVEN, PROCLAIMING REFORMATION.

This tablet was indited by 賈漢複 Koo Han.fnh, of
晉陽 Ts1n-yan2f, now called Keaou-chlng, a di^-

trict in the prefecture of 太原 T41a6-yuen,in the province of
Shan-se, (Lat. 37. 36. N. Long. 112• 6• E•),on a fortunate
day, in the beginning of winter, in the last year of the reign
of )績治 Shun-che (a. d. 1662).

On the right of the second series of apartments of the
synagogue^ is a third inscription, as follows :一

國

視天敬

VRNKRATE HEAVEN AND PRAY FOR THR COUNTRY.

This tablet was indited by Seih STh, the prefect of

K^ae-fung-foo ; erected in the second month of winter, in
the 14th year of the reign of )頓治 Shun-che (a. d. 】5G7)•,

Inside the great hall of the synagogue is a tablet’ with the
following inscription :——

殿淸至

TI】R MOST HOLY PLACE.

On two of the pillars between the long windows, outside
the great hall, is a small couplet,containing an antithetical
sentence, as follows :—

路正徳道遠不師親苕地天得識
頭源賢聖是'便信智禮義仁在修

SI1!h tih t’hSen t6 keun ts’hin sze, puh yuen taou tih ching 106,
Sew tsae jin e le ehe sin, peen ,<5he shi’ng been yuen t’hdw.
If you acknowledge heaven; earthy princeר parent and teacher
you will not be far from the correct load to reason and virtue.
If you cubivate the duties of benevolence,righteousness, pro-
priety? wisdom and truth,you have just hit upon the first

principle of sages and philosophers^




On two of ihe pillars between the windows, inside the
great hall, is another couplet, written in black characters on
a white ground, as follows : —•

敬起恭起不敢天化造瞻仲
心潔體潔宜自主生長拜俯

Yang chen tsaou hwa t;heen, kan puh k?he kung k4)e ki’ng•
F06 pae ch^hang sang chob, (sze e kee t7he kee sin.
When looking up, you contemplate the all-creating Heaven
(God), dare you withhold your reverence and awe ?
When looking down, you worship the ever-living Lord, you

ought 10 ttiainiain purisy of body and miud•

Reverently indited and written by the literary graduate )逍

<乍布拯 Chaou Tsd niei.

In the great hall, attached to the two principal pillars,there
is a couplet in black characters, as follows :—

地生天生求靈鍾竺西來以化嬗媧女自

本之人生

釋學儒學得教衔華中楼而宗開羅阿由
全之道學

Tszc Nyu-rco chen bwa e lae, se chiih cluing ling, k4iew
sang t5heen sang te, sang jin che pun•

Yew A40 k’hae (sung urh how5 chung hwa yen keaou, tih

hco joo, heo slnh? bed taou che tseuen.

From the time of Nyu-wo, when the beauteous creation

sprung into being, up to the present time, western India
has had men of natural talent, who have enquired into the
great original that, produced heaven,earth and man•

From the time of Abraham,when our religion was first esta-
blishedj and ever afterwards, the central land (China) has
diffused instruction, and obtained the knowledge of the
whole system propagated by Confucius, Buddha and Taou.
On the second series of large pillars, there is a couplet, as

follows : —


7S

外之無有在更道虛淪不無象滯不有
关之義禮存常心祖法惟義天尊自禮

Yew puli che seang, woo piili ifin heu, taou kang tsa6 yew
woo che wae.

Lg (sze toun t'een, e wei fa ts06} sin chang tsun ie e che seen.
His presence is not impeded by visible form, his absence does
not imply an empty void; for Eternal Reason is uti-

bounded by the limits of existence or non-existence.

Worship consists in Iionoming Heaven, and righteousness iti
imitating ancestors ; but the human mind must have been
in being,before eitlier worship or righteousness could have
been practiced.

lit 勢急 Gae She-t1h5 a professor of this religion, after
making liis ablutions^ reverently inscribed the above.

O1» the large pillars of the interior part of the large hall,
there is a long couplet, as follows :一

象名忘都檀栴葵以空太對
眞淸守獨愁睛杭而土西遡

Tuy t5hae kUmng e je chen tan, too wang nilng sea ng.

Sob se t5hoo urh k’hang she yd, tuh show ts’hing chin.
Before the wide empyreal, we burn the fragrant incense,

without the slightest reference to name or form.

Tracing our religion up to the western world, we resist our
evil desires, and alone maintain truth and purity.

In front of the teacliei’3 chair (Moses’ seat),which is on

an elevation of three feet) there is a large incense table,and
a large square table behind it, upon which is the Empevoi^s
tablet, inscribed in golden letters : 一

ד歲萬;歲萬碑萬帝皇淸木

Ta tsJiing hwang te5 wan suy, wan suy5 wan wan suy.

May the Emperors of the Great Ts’hiug (Tartar) dynasty
reign for myriads and myriads of years, with ten thousand
myriads of years.

A t (1^ back of the ioner part of the large hall, there is an
license table, 011)ןח which there is an iron incense-pot, a


79

candlestick,with a pair of iron va?es ; the vases are provided
with rings. On each side of the incense table,there are two
large iron vases, five feet high ; in the middle of the table is
a shrine, containing the imperial tablet of the Ming dynasty.
Above the vases, there are tablets inscribed with die Jewish
character, painted black on a red ground: about one foot and a
half long, and half a foot broad. Behind the imperial tablet,
there is a wooden frame-work, like a door-way5 the trans-
verse beam of which is painted green, and the pillars red,
about nine feet 11igh5 and eight feet wide.

In the inner part of the great hall, on the second series of
pillars,there is a couplet5 inscribed as follows :一

赫有之臨照若仲煌煌燭銀旦曰明曰命帝

修寅之烈芳將肅裊袅檀紫淸維馨維嘏純

Te mfng yue ml ng yuS tan, yiw chilli hwang hwang, yang
jo chaou lin die yew 111b.

Shun koo wei hing wei ts’liiiv,, tsze ran neaou neaou. suh
tseang fang lee che yin sew.

Te’s (i• e. Shang.te,or God’s)* decrees may be called clear
and bright, and so while the silver candlesticks give forth
their splendour,we look up as if we saw the glory of his
auvrust presence.

×´The Divine blessing is fragrant and pure, and so while the

* The word Te is evidently used here for Shang-te, in the sense
of God, as it is a quotation from the Book of Odes, from the
section called Pan、where some complaints are brought against
who by his tyrannical conduct,bad induced Shang-te

(or God) to reverse his usual course, and bring down calamities
on the people ; hence the poet says, “ Shang-te (or God) has
reversed (his usual course of proceeding), and caused the lower peo-
pie to be exceedingly pained,” &c” (see Theology of the Chinese,
page 223).

The last sentence of the ode from which the quotation is made,
runs thus : “ Fear the wrath of Heaven (God),and do not dare to

trifle ; dread Heaven’s changes,and do not venture on irregularity ;
Heaven may be called clear×™ he sees you wherever you go ; Heaven
may be deemed brightי he follows you in all your wanderings.’’ In
the above extracts, the words l^kHen, Heaven, Sliang-te, and
Te,are used synonymously, in the sense of God.


su

red sandal-vvoo d sends 1ןו) its fumes, we adore as if we
felt the adoruitigr of his excellent majesty.

The disciple 趙映 + Chaou Yang-tow, after perform-

ing his ablutions, reverently cotnposed tl)e<1bove•

Behind the frams-work resembling a door-way, is the
hexagonal slui% containing the sacred writings, on all
sides of which, there are little doors ; the inside is beauti*
fully painted, and coiitaina the twelve tubes, in which the
rolls of the law are deposited. The tubes are painted and
gilded, of a cylindricctl form, about two feet 01• more in
height. The law is written on white sheepskins, in the
Hebrew character ; and on the pillars near the shrine is
a couplet^ written in Chinese, as follows :—

祖念而因天敬天承獨祖
生存以所殺戒殺吐能生

Tsoo tub chi’ng Pheen kin? t’heen,yin urh neen tsoo

Sang nang cFie rflia kea5 sha5 so e tsun sang.

Our first ancestor received his religion fioi×´ Heaven, and

honoured Heaven alone, which feeling we carry out (o the
venerating of our forefathers.

The living one prohibited killing and forbade murder^ to
shew his regard to iiuman life.

Reverently indited by 沈 Shin TseuSu,of 華

Hwa-ting district.

A little in the rear of the shrine containing the sacred
writings ×™ there are two smaller slirines, one on each side,
containing tablets, written it) the Jewish character; over
the right shrine, there is a small slab of azure coloured stone,
containing the words——

堂敎至,

the hall of the most excellent religion•

111 front of each shrine, there is a square table.

Outside the synagogue} there are two separate halla5 one


<)n each sido. app<1״ren11y designed for the rcce>p(ion of gifeals ן
over one is a tablet^ inscribed with the wordsâ„¢

堂鏡明

ירhךז hale or ׳rhk B!t1Gt1״r iviiaaoK^
accompaiiied by a couplet, as follows ••—

画鞏于圖皇視維心誦口卷三十五經天
長靈以稷社願曉戶諭家毋七十二字聖

T’hgeu king woo sh!h san keuen, k?hbw sung sin wei,chub
hwang too yu k«1ng koo,

Shfng tsze urh shth taeih moo, kea vu 1106 heaou, ynen
shay tseih e 111ץ1ו chang.

The divine writings are fifty-three in number ; * these we
recite in our mouths^ and meditctte on in 0111• minds ;
praying that the imperial domain may be firmly established.
The sacred letters are twenty-seven (Ö¾ in all ; tliese we
teach in our families, and display in our dwellings ; hoping
that the interests of the country may continually prosper.

On each side of the synagogue, there is a range of build,
ings, and on each side of the terrace, another range of side
apartments ; in front of tlie latter range of apartments, on
the north side is a fane, facing the east, dedicated to the fore,
fathers of the seven clans already mentioned ; but it is all
fallen into ruins. Soma of the materials are also disposed

* The Pentateuch is divided in our common Hebrew Bibles into
fifty-four sections ; but on enquiring of some Jews who carae from
Persia, it aj)nears that according to their reckoning there are fifty•
three, the Masoretic fifty second and fifty third sections being״ com,
bined in one,which is read during the week of the Feast of Taber״
uacles.

| The Hebrew letters are generally said to be twenty-two in num•
her, reckoning Sin and Shin as one• The Jews of Persia,however,
by rating the final Kaphy Mem,Nun、Pc, and Tsadi^ as sepaiate
letters,make t'veuty-seven of them. Our travellers not being aware
of this,and having with them a Hebrew alphabet as their guide,
contended with the Jews at K’hae-fung-foo, that they were mistaken ;
the Jews, however, held to their opinion, aud neither of the parties
were able to convince the other•

K


S2

of. The synagogue U cieled with varnished boards, and the
pillars are all painted. The floor is paved with flat stones,
but some have been taken away and sold by the professors
of Judaism ; in the middle of the synaijogue where the
Emperor’s tablet and Mose? seat are deposited, there is a
raised floor, made of planks, about one foot higher than the
rest of the floor.

In the year 1849, on the 1st day of the 2nd month (Febru•
ary 1st), corresponding to the 20th day of the 12th moon of
the Chinese year, the Consul at Amoy,Mr. Layton, sent a
letter to the synagogue of the Jews at K’liae-fung-foo, which
was received four months afterwards. This letter was
merely one of compliment, containing a request for some
Jewish books. It was also accompanied by one in the
Hebrew character.


Full Text

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P .'YVW337.'/)(340;/4./0*=2(;(=/4(N/::/)3.(.'3):75-(.'(;(25)5.(<:7(-577(8¾A·ns/+:(4D'*4==54N50.(;'5?34=;().(852'37(5.'570:5).H2(-;/))(8.'(JAJˆ54=.)@(J9(54=2'(43.25);5.'(;-57<23.'573..7(23485=534).""#!4.'(54=.)L(9(54=2(/+)(;?(8?5;3/*)'377))*-'5G–†34)7<4W.'(=/78(4"e‡'†34)'54W.'()37?(;¨‡‘‰†254)'54W.'(=5;73-9'377V†(S4=)54W.'((7(:'54.'377V‘548^aZ((5"")O"5;eW83(+.;4544'377V;0'(34&)'54+585:5=/8523.'.(<:7()/43.+*.577.'(;().+484/:5=/85)548/47>50(2.(<:7()!4.'(U3E,.)3-)38(/030.54S3)L(9(54=.'(;(2%;(<54>'/+-73/2W;((83)7548)V!('(5;8W'5..34);3?(;3)5725>)8(-;(5)34=343L(N0/44(3?3025)75;=(548238(5484/23.3)+(-/<34=""5;;/M?X.'(+;(58.'/0.'(73?(;4/2+(34=5+/*.5<37(5-;/))N3.!.//9W3)""2(?(;$'57054'/*;./-;/))./.'(;((83)7548!33(34)'54'3777//9(80;/<505;?(;>+(5*.30*7./.'()3S+.G23.':534.(8.(34:7())*;;/*48(82383=;UD(4.;(()N5E*5;.(;:5).#2()52.'(2577/0XÈ24S-'/2D577+;/9(48/24N34).(58/0;(:53;34=2'3-'[23.'+;3-9)5J8)./4().'(>'58:37(8*:5'(5:/0<*80/;52577&+/*.5E335;.(;WP2((4.(;(8.'(25-'/275;=(;;3?(;5485.PD4/.3-(85.(<:7(-577(8*393548.'(˜ $W.I'4N5+/*.'570:5).PR2(5;;3?(85..'(T!25-'/2>(29254W-*)./<'/*)(VN2'(;(50.(;'5?34=+((4)*+<3..(8./5<34*.(34):(-.3/42(=5?(.'(<542'/(@5<34(8*)"F-5)'W/;/4("530J:(44>V0/;'3).;/*+7(S+()38()2'3-'.'(+/5.<(4=3?('3<7F-5)'0/;.'(+/5.548+/5.3-9(.!+/*.2().5;.(85=534).;53='.0/;54=-'/2S54834.'(25>./3.5."")525.(<:7(-577(8†B—D5(%54=-'/23).'(-'3(0-3.>/05:;(0(-.*;(5.!G!Y!G!/;.'/4=!""P"F!"G!5).N5--/;834=./.'(<5:/075:;/.'.'(7/4=3.*8(3)""P!"$&5).&

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" 7>34=)3@0((.7/2(;.'54.'()*;05-(/0.'(;3?(32'3-'25).'(-5)(23.'577.'()*;;/*4834=03(78)N+(0/;(.'(?3775=(548.'(03(78).'(;(2(;()<577-5457)548.'(+54983?38(883(;3?(;+(.2((4.'(?3775=()N5.$/I-7/-92(5;;3?(85.‘,'5/"":3'2'(;(.'(;(2(;(<54>73='.)/4.'(('/;(!/?&F&*485>!+/*.'570:5).G34.'(J7//W)/*.'-5;;35=(;/58V5)<577?3775=(0*77/0#";52;//0(8'/*)()N5+/*.'570:5).2(:5))(8.'(Fc"° 7-'5>&"YW4/;.'-5;;35=(;/58V5?3775=(57)/-/<:/)(8/0).;52;//0(8'/*)(GN.'(>+*378.'(3;'/*)()'(;('570/0+;3-9)548'570/0).;52N5.5E*5;.(;:5).#[??(:5))(8''5>"Y-'55485+/*.'570:5).#2()5283(:5=/85/05/*>(2N5.P2(:5))(8-4rœ34:5S*;'-735548573..7(0*4'(3&"VÌë„ë549254:5*;'-+5!;/<735>"Y-'5./549254J:5J*;'J-'52(/+)(;?(8.'5.577.'(;3?(;+549)2(;(*48(;=/34=5;(:53;N/4.'(7(0.)38(/0.'(;3?(;.'(>'(5:(8"þ5+*4854-(/0(5;.''3;34=54*<+(;/0)<577+/5.)./+;34=(5;.'0;/<.'(733='(;=;/*48)N548/4.73(;3='.)38(.'(>;(:53;(8.'(+;/9(4:5;./0.'(;/5823.';3-().;52N+>.'()5<(<(54).'(>83?38(8.'(03(78)0;/<.'(;3?(;2'3-'25)5+/*.)3@0((.'3='(;.'54.'(03(78)!.'570:5).PD2()52.'(-3.>2577/0÷Ã5/*S>(2%3.7//9(8+(..(;.'54.'/)(2('58:;(?3/*)7>:5))(8+*.).377?(;>./2N.'(-3.>257725)4/.03;<4/;).;/4=(4/*='N+(.2((4.'(;3?(;548W'(-3.>25773(3(25)5+549+(5*.30*77>+*37.4(5;7>5<37(34(@.(4.N5+/*."-7/-92(:5))(8÷ç»5/*>(2N5.73570:5).""[2(:5))(8˜ëN'82-'5N5485+/*."W4//4V2(;(.*;4(8+5-9./.'(2().=5.(/05/*>(2/45--/*4./0.'(4/;.'f2().2348.'5.+7(2)/).;/4=7>5=534).*)&('58=/4(.2/<37()+(>/485/*%5/*>(M?3)583).;3-.-3.>34.'(:;(0(-.*;(/054=-'/,5.!G!FH!/4=!""P!!!!

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"G >(2+*./45--/*4./0W73(=57(2(;(.*;4(8./78W'(+/5.43(33./;/2/4./¢/!J5(!)'/2+*..'(<(42(;()/.3<3834;/234=5=534)..'(-*;;(4.5482348.'5..'(>:;(0(;;(8=/34=+5-9./5/*>(2./;(-(3?34=.'(WV-5)'2'3-''58:;/<3)(8./=3?(30.'(>-/*78;(5-'(5(J)'/2.'4.43='.&4-/;434='5-9./5/*>(22()./::(8/*;+/5.+>3+(0(;;>)38(2'3-'3)-577(8nõ˜*<5033/2W3<:(;3570(;;>VN2((4.(;(8.'(-3.>+>.'(4/;.'=5.(Sš˜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"Y .'3;8)'577/2VN4.5E32;.(;"!":!2(,4))(8W73(?3775=(/0;& 34=J'/D2'(;(.'(;(2(;(?(;>0(2:(/:7(N5."2(:5))(8.'(g‹Zx54.Y$'((4J*;'.*4=W)(-/48/*.7(./0W'(.'3;8)'577/2V!'(;(?(;.'3)2/;8.*4=/--*;;(8S.'(;(25)+>.'(;3?(;)38(525.(;=5.(.';/*='2'3-'.'(25.(;07/2(8+><(54)/05-5457548;54/4./)/<(/.'(;759(/;)/<(.'34=/0.'(9348+*.3.25)4/.<58(./-/?(;.'(03(78)5.577!.R??(:5))(8'(?3775=(/0ZdW;')7*'7(:43//.'(.2(4.>7()'/:)&+/*.5E*5;.(;:5).G2(:5))(8.'(Zýnõ˜^;'&.)D'((4"""`/2.*"W03;)./*.7(./0.'()(-/48)'577/2VN5485.F˜9ZSZ"S;D'Y??.)F"(("5;7"J.84=W)(-/48*3]./0.'(03;).)+577/2,!.H2(5;;3?(85.@•]û54=9(5&<(5Y*54850.(;2('58.59(4/*;834.3(;2().5485;534.'(2().=57(/025(=54$/4/4;5;;3?575.2'3-'3.25)5+/*.P/$-7/-95.43='.!/?!#!'*"D84>!+/*.$D-7/-934.73(V0/;.'S3;.;/*+7(N2-.'(4.//9/*;+;(5905).548).5;.(85=5340/;)I7034=9(54.:72/N5..'(03/*.8//;/0.'(-*)./<'/*)(25)e?;30.(4SIO 73/+7328>%)'5*(;<34W(@3(4)3?(93484())<5*30().(8./25;8).'(34(;454.39-75))()VS548<.+>.'()38(/0.'(;3?(;Ëãn†'"4=.P"':54=!./W"'()5-;(805?/*;(@.(48)/?(;.'(.*<*7.*/*)25?()VN/4.'(7(0.)38(/0.'3).'(;(25)5.(<:7(-577(8H*_nr254>34J)7(4'4&+/*.""2(5;;3?(8ø–?)S0.3=9(54=:S'/+N+(0/;(2(5;;3?(85..'3):75-(<54>344S9((:(;)-5<(./5)9*)0/;/*;-*)./34=2('58=;(5.83003-*7.>34=(..34=./.'(:75-(N03;)..'(83003-*7.>/0-57734=5)<5772'((7+5;;/2./=/./54=9(5>34=N50.(;%25(=4540//3)5:;(0(-.*;57-3.>)3.*5.(8345.!GG!G!F!!/4=!""P!"F!"!!

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