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It is with a heart full of sorrow, my dear Altangi, that I must inform you, that what the world calls happiness must now be yours no longer. Our great emperor's displeasure at your leaving China, contrary to the rules of our government and the immemorial custom of the empire, has produced the most terrible effects. Your wife, daughter, and the rest of your family, have been seized by his order, and appropriated to his use; all, except your son, are now the peculiar property of him who possesses all: him I have hidden from the officers employed for this purpose; and even at the hazard of my life I have concealed him. The youth seems obstinately bent on finding you out, wherever you are; he is determined to face every danger that opposes his pursuit. Though yet but fifteen, all his father's virtues and obstinacy sparkle in his eyes, and mark him as one destined to no mediocrity of fortune.

You see, my dearest friend, what imprudence has brought thee to: from opuÎence, a tender family, surrounding friends, and your master's esteem, it has reduced thee to want, persecution, and, still worse, to our mighty monarch's displeasure. Want of prudence is too frequently the want of virtue; nor is there on earth a more powerful advocate for vice than poverty. As I shall endeavour to guard thee from the one, so guard thyself from the other; and still think of me with affection and esteem.-Farewell.

LETTER VII.

From Lien Chi Altangi to Fum Hoam, First President of the Ceremonial Academy in China. [The Editor thinks proper to acquaint the reader,

that the greatest part of the following Letter

seems to him to be little more than a rhapsody of sentences borrowed from Confucius, the Chinese philosopher.]

A WIFE, a daughter, carried into captivity to expiate my offence-a son, scarce yet arrived at maturity, resolving to encounter every danger in the pious pursuit of one who has undone him,-these indeed are circumstances of distress: though my tears were more precious than the gem of Golconda, yet would they fall upon such an

occasion.

But I submit to the stroke of Heaven: I hold the volume of Confucius in my hand,

and, as I read, grow humble, and patient, and wise. We should feel sorrow, says he, but not sink under its oppression. The heart of a wise man should resemble a mirror, which reflects every object without being sullied by any. The wheel of fortune turns incessantly round; and who can say within himself, I shall to-day be uppermost? We should hold the immutable mean that lies between insensibility and anguish; our attempts should not be to extinguish nature, but to repress it; not to stand unmoved at distress, but endeavour to turn every disaster to our own advantage. Our greatest glory is, not in never falling, but in rising every time we fall.

I fancy myself at present, O thou reverend disciple of Tao, more than a match for all that can happen. The chief business of my life has been to procure wisdom, and the chief object of that wisdom was to be happy. My attendance on your lectures, my conferences with the missionaries of Europe, and all my subsequent adventures upon quitting China, were calculated to increase the sphere of my happiness, not my curiosity. Let European travellers cross seas and deserts merely to measure the height of a mountain, to describe the cataract of a river, or tell the commodities which every country may produce: merchants or geographers, perhaps, may find profit by such discoveries; but what ad vantage can accrue to a philosopher from such accounts, who is desirous of understanding the human heart, who seeks to know the men of every country, who desires to discover those differences which result from climate, religion, education, prejudice, and partiality.

I should think my time very ill bestowed, were the only fruits of my adventures to consist in being able to tell, that a tradesman of London lives in a house three times as high as that of our great Emperor; that the ladies wear longer clothes than the men; that the priests are dressed in colours which we are taught to detest; and that their soldiers wear scarlet, which is with us the symbol of peace and innocence. How many travellers are there who con fine their relations to such minute and useless particulars! For one who enters into the genius of those nations with whom

he has conversed,-who discloses their morals, their opinions, the ideas which they entertain of religious worship, the intrigues of their ministers, and their skill in sciences, there are twenty who only mention some idle particulars, which can be of no real use to a true philosopher. All their remarks tend neither to make themselves nor others more happy; they no way contribute to control their passions, to bear adversity, to inspire true virtue, or raise a detestation of vice.

Men may be very learned, and yet very miserable; it is easy to be a deep geometrician, or a sublime astronomer, but very difficult to be a good man. I esteem, therefore, the traveller who instructs the heart, but despise him who only indulges the imagination. A man who leaves home to mend himself and others, is a philosopher; but he who goes from country to country, guided by the blind impulse of curiosity, is only a vagabond. From Zerdusht down to him of Tyana, I honour all those great names who endeavoured to unite the world by their travels: such men grew wiser as well as better the farther they departed from home, and seemed like rivers, whose streams are not only increased, but refined, as they travel from their source.

For my own part, my greatest glory is, that travelling has not more steeled my constitution against all the vicissitudes of climate, and all the depressions of fatigue, than it has my mind against the accidents of fortune, or the accesses of despair.Farewell.

LETTER VIII.
To the same.

How insupportable, O thou possessor of heavenly wisdom, would be this separation, this immeasurable distance from my friend, were I not able thus to delineate my heart upon paper, and to send thee daily a map of my mind!

I am every day better reconciled to the people among whom I reside, and begin to fancy, that in time I shall find them more opulent, more charitable, and more hospitable, than I at first imagined. I begin to learn somewhat of their manners and customs, and to see reasons for several

deviations which they make from us, from whom all other nations derive their politeness, as well as their original.

In spite of taste, in spite of prejudice, I now begin to think their women tolerable. I can now look on a languishing blue eye without disgust, and pardon a set of teeth, even though whiter than ivory. I now begin to fancy there is no universal standard for beauty. The truth is, the manners of the ladies in this city are so very open, and so vastly engaging, that I am inclined to pass over the more glaring defects of their persons, since compensated by the more solid yet latent beauties of the mind. What though they want black

teeth, or are deprived of the allurements of feet no bigger than their thumbs, yet still they have souls, my friend; such souls-so free, so pressing, so hospitable, and so engaging! I have received more invitations in the streets of London from the sex in one night, than I have met with at Pekin in twelve revolutions of the moon.

Every evening, as I return home from my usual solitary excursions, I am met by several of these well-disposed daughters of hospitality, at different times, and in different streets, richly dressed, and with minds not less noble than their appearance, You know that nature has indulged me with a person by no means agreeable; yet are they too generous to object to my homely appearance; they feel no repug. nance at my broad face and flat nose; they perceive me to be a stranger, and that alone is a sufficient recommendation. They even seem to think it their duty to do the honours of the country by every act of complaisance in their power. One takes me under the arm, and in a manner forces me along; another catches me round the neck, and desires to partake in this office of hospitality; while a third, kinder still, invites me to refresh my spirits with wine. Wine is, in England, reserved only for the rich; yet here even wine is given away to the stranger.

A few nights ago, one of these generous creatures, dressed all in white, and flaunting like a meteor by my side, forcibly attended me home to my own apartment. She seemed charmed with the elegance of the furniture, and the convenience of my

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situation; and well indeed she might, for I have hired an apartment for not less than two shillings of their money every week. But her civility did not rest here; for, at parting, being desirous to know the hour, and perceiving my watch out of order, she kindly took it to be repaired by a relation of her own, which, you may imagine, will save some expense; and she assures me that it will cost her nothing. I shall have it back in a few days, when mended, and am preparing a proper speech, expressive of my gratitude on the occasion : "Celestial excellence!" I intend to say, “happy I am in having found out, after many painful adventures, a land of innocence, and a people of humanity: I may rove into other climes, and converse with nations yet unknown; but where shall I meet a soul of such purity as that which resides in thy breast! Sure thou hast been nurtured by the bill of the Shin Shin, or sucked the breasts of the provident Gin Hiung. The melody of thy voice could rob the Chong Fou of her whelps, or inveigle the Boh that lives in the midst of the waters. Thy servant shall ever retain a sense of thy favours; and one day boast of thy virtue, sincerity, and truth, among the daughters of China."-Adieu.

LETTER IX.
To the same.

I HAVE been deceived! She whom I fancied a daughter of paradise, has proved to be one of the infamous disciples of Han! I have lost a trifle; I have gained the consolation of having discovered a deceiver. I once more, therefore, relax into my former indifference with regard to the English ladies; they once more begin to appear disagreeable in my eyes. Thus is my whole time passed in forming conclusions which the next minute's experience may probably destroy; the present moment becomes a comment on the past, and I improve rather in humility than wisdom.

Their laws and religion forbid the English to keep more than one woman; I therefore concluded, that prostitutes were banished from society. I was deceived; every man here keeps as many wives as he can maintain: the laws are cemented with blood, praised and disregarded. The very

Chinese, whose religion allows him two wives, takes not half the liberties of the English in this particular. Their laws may be compared to the books of the Sybils,— they are held in great veneration, but seldom read, or seldomer understood; even those who pretend to be their guardians, dispute about the meaning of many of them, and confess their ignorance of others. The law, therefore, which commands them to have but one wife, is strictly observed only by those for whom one is more than sufficient, or by such as have not money to buy two. As for the rest, they violate it publicly, and some glory in its violation. They seem to think, like the Persians, that they give evident marks of manhood by increasing their seraglio. A mandarine, therefore, here generally keeps four wives, a gentleman three, and a stage-player two. As for the magistrates, the country justices and squires, they are employed first in debauching young virgins, and then punishing the transgression.

From such a picture you will be apt to conclude, that he who employs four ladies for his amusement has four times as much constitution to spare as he who is contented with one; that a mandarine is much cleverer than a gentleman, and a gentleman than a player; and yet it is quite the reverse: a mandarine is frequently supported on spindle shanks, appears emaciated by luxury, and is obliged to have recourse to variety, merely from the weakness, not the vigour, of his constitution, the number of his wives being the most equivocal symptom of his virility.

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Besides the country squire, there is also another set of men whose whole employment consists in corrupting beauty: these the silly part of the fair sex call amiable; the more sensible part of them, however, give them the title of abominable. You will probably demand, what are the talents of a man thus caressed by the majority of the opposite sex? what talents or what beauty is he possessed of, superior to the rest of his fellows? To answer you directly, he has neither talents nor beauty; but then he is possessed of impudence and assiduity. With assiduity and impudence, men of all ages, and all figures, may commence admirers. I have even been told of some

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Such is the killing creature who prostrates himself to the sex till he has undone them; all whose submissions are the effects of design, and who, to please the ladies, almost becomes himself a lady.

LETTER X.

To the same.

and spread extensive desolation—countries where the brown Tartar wanders for a precarious subsistence, with an heart that never felt pity, himself more hideous than the wilderness he makes.

You will easily conceive the fatigue of crossing vast tracts of land, either desolate, or still more dangerous by its inhabitants, -the retreat of men who seem driven from society, in order to make war upon all the human race; nominally professing a subjection to Muscovy or China, but without any resemblance to the countries on which they depend.

After I had crossed the Great Wall, the first objects that presented themselves were the remains of desolated cities, and all the magnificence of venerable ruin. There were to be seen temples of beautiful structure, statues wrought by the hand of a master, and around, a country of luxuriant plenty; but not one single inhabitant to reap the bounties of nature. These were prospects that might humble the pride of kings, and repress human vanity. I asked my guide the cause of such desolation. These countries, says he, were once the dominions of a Tartar prince; and these ruins, the seat of arts, elegance, and ease. This prince waged an unsuccessful war with one of the emperors of China; he was conquered, his cities plundered, and all his subjects carried into captivity. Such are the effects of the ambition of kings! Ten dervises, says the Indian proverb, shall sleep in peace upon a single carpet, while two kings shall quarrel, though they have kingdoms to divide them. Sure, my friend, the cruelty and the pride of man have made more deserts than Nature ever made: she is kind, but man is ungrateful!

I HAVE hitherto given you no account of my journey from China to Europe-of my travels through countries where nature sports in primeval rudeness, where she pours forth her wonders in solitude—countries from whence the rigorous climate, the sweeping inundation, the drifted desert, the howling forest, and mountains of immeasurable height, banish the husbandman

Proceeding in my journey through this pensive scene of desolated beauty, in a few days I arrived among the Daures, a nation still dependent on China. Xaizigar is their principal city, which, compared with those of Europe, scarcely deserves the name. The governors, and other officers, who are sent yearly from Pekin, abuse their authority, and often take the wives and daughters of the inhabitants to themselves. The Daures, accustomed to base submission, feel no resentment at these injuries, or stifle what they feel. Custom and

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necessity teach even barbarians the same art of dissimulation that ambition and intrigue inspire in the breasts of the polite. Upon beholding such unlicensed stretches of power, alas! thought I, how little does our wise and good emperor know of these intolerable exactions! These provinces are too distant for complaint, and too insignificant to expect redress. The more distant the government, the honester should be the governor to whom it is intrusted; for hope of impunity is a strong inducement to violation.

The religion of the Daures is more absurd than even that of the sectaries of Fohi. How would you be surprised, O sage disciple and follower of Confucius! you who believe one eternal intelligent cause of all, should you be present at the barbarous ceremonies of this infatuated people! How would you deplore the blindness and folly of mankind! His boasted reason seems only to light him astray, and brutal instinct more regularly points out the path to happiness. Could you think it? they adore a wicked divinity; they fear him and they worship him; they imagine him a malicious Being, ready to injure and ready to be appeased. The men and women assemble at midnight in a hut, which serves for a temple. A priest stretches himself on the ground, and all the people pour forth the most horrid cries, while drums and timbrels swell the infernal concert. After this dissonance, miscalled music, has continued about two hours, the priest rises from the ground, assumes an air of inspiration, grows big with the inspiring demon, and pretends to a skill in futurity.

In every country, my friend, the bonzes, the brahmins, and the priests deceive the people all reformations begin from the laity; the priests point us out the way to heaven with their fingers, but stand still themselves, nor seem to travel towards the country in view.

The customs of this people correspond to their religion; they keep their dead for three days on the same bed where the person died; after which they bury him in a grave moderately deep, but with the head still uncovered. Here for several days they present him different sorts of

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meats; which, when they perceive he does not consume, they fill up the grave, and desist from desiring him to eat for the future. How, how can mankind be guilty of such strange absurdity? to entreat a dead body, already putrid, to partake of the banquet! Where, I again repeat it, is human reason? not only some men, but whole nations, seem divested of its illumination. Here we observe a whole country adoring a divinity through fear, and attempting to feed the dead. These are their most serious and most religious occupations. Are these men rational, or are not the apes of Borneo more wise?

Certain I am, O thou instructor of my youth! that without philosophers-without some few virtuous men, who seem to be of a different nature from the rest of mankind-without such as these, the worship of a wicked divinity would surely be established over every part of the earth. Fear guides more to their duty than gratitude: for one man who is virtuous from the love of virtue, from the obligation which he thinks he lies under to the Giver of all, there are ten thousand who are good only from the apprehensions of punishment. Could these last be persuaded, as the Epicureans were, that heaven had no thunders in store for the villain, they would no longer continue to acknowledge subordination, or thank that Being who gave them existence. -Adieu.

LETTER XI.
To the same.

FROM such a picture of nature in primeval simplicity, tell me, my much respected friend, are you in love with fatigue and solitude? Do you sigh for the severe frugality of the wandering Tartar, or regret being born amidst the luxury and dissimulation of the polite? Rather tell me, has not every kind of life vices peculiarly its own? Is it not a truth, that refined countries have more vices, but those not so terrible; barbarous nations few, and they of the most hideous complexion? Perfidy and fraud are the vices of civilized nations, credulity and violence those of the inhabitants of the desert.

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