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but like ourselves, they complain that a depraved taste prevails for modern productions very inferior to those of ancient date. It is certainly true, that every sort of ribaldry and obscenity are encouraged on the Chinese stage at the present day. A set of players of a superior kind travel occasionally from Nankin to Canton; at the latter of which cities, it seems, they meet with considerable encouragement from the Hong merchants, and other wealthy inhabitants. At these exhibitions the English are sometimes present. The subject and the conduct of one of their stock pieces, which being a great favourite is frequently repeated, are so remarkable, that I cannot forbear taking some notice of it. A woman being tempted to murder her husband performs the act whilst he is asleep, by striking a small hatchet into his forehead. He appears on the stage with a large gash just above the eyes, out of which issues a prodigious effusion of blood, reels about for some time, bemoaning his lamentable fate in a song, till exhausted by loss of blood, he falls, and dies. The woman is seized, brought before a magistrate, and condemned to be flayed alive. The sentence is put in execution; and, in the following act, she appears upon the stage not only naked, but completely excoriated. The thin wrapper with which the creature (an eunuch) is covered, who sustains the part, is stretched so tight about the body, and so well painted, as to represent the disgusting object of a human being deprived of its skin; and in this condition the character sings or, more properly speaking, whines nearly half an hour on the stage, to excite the compassion of three infernal or malignant spirits who, like Æacus, Minos, and Rhadamanthus, sit in judgment on her future destiny. I have been informed that it is scarcely possible to conceive a more obscene, indelicate, and disgusting object, than this favourite exhibition, which, if intended "to hold the mirror up to nature," it is to nature in its most gross, rude, and uncivilized state, ill-agreeing with the boasted morality, high polish, refined delicacy, and ceremonious exterior of the Chinese nation; but it tends, among other parts of their real conduct in life, to strengthen an observation I have already made with regard to their filial piety, and which, with few exceptions, may perhaps be extended to most of their civil and moral institutions, "that they exist more in state maxims, than in the minds of the people." As, however, a Chinese might be led to make similar reflexions on the exhibition of Harlequin Skeleton, and those numerous representations that of late years have crept upon our own stage, where ghosts, hobgoblins, and bleeding statues are called in aid of the spectacle, I should hesitate to draw any general conclusion, with regard to their taste, from the particular exhibition of a woman flayed alive, were they not in the constant practice of performing other pieces that, in point of immorality and obscenity, are still infinitely worse; so vulgarly indelicate and so filthy, that the European part of the audience is sometimes compelled by disgust to leave the theatre. These are such as will not bear description, nor do I know to what scenic representations they can with propriety be compared, unless to those gross indecencies of Theodora, which Procopius has described to have been exhibited on the Roman stage, in the reign of Justinian[11]. The people who encourage them must be sunk very deep in intellectual grossness, and have totally lost sight of all decency. These and similar scenes may be considered among the ill effects of excluding women from their due share of influence in society.

It would be impossible to compliment the court of Pekin on the elegance and refinement of its entertainments, but at the expence of truth and reason. Those of Tartar origin will no more bear a comparison with the noble contests of strength and agility displayed by the old hardy Romans in the Circensian games, than the regular drama of the Chinese will admit of being measured by the softer, but more refined and rational amusements of a similar kind in Europe. It is true the scenic representations in the decline of the Roman empire, as they are described to us, appear to have been as rude and barbarous as those of the Chinese. They began by exhibiting in their vast amphitheatre the rare and wonderful productions of nature. Forests enlivened with innumerable birds; caverns pouring forth lions, and tygers, and panthers, and other beasts of prey; plains covered with the elephant, the rhinosceros, the zebra, the ostrich, and other curious animals, which the wilds of Africa furnished, were all brought together within the circuit of the arena. Not satisfied with the rich productions of the earth, the sea must also become tributary to their amusements. The arena was convertible into a sheet of water; and, at length, the two elements concluding a marriage, as on the Chinese theatre, produced a race of monsters which, according to the Latin poet's[12] description, might vie with those of China.

"Non solum nobus sylvestria cernere monstra
Contigit, æquoreos ego cum certantibus ursis
Spectavi vitulos, et equorum nomine dignum
Sed difforme genus."——

Where Sylvan monsters not alone appear,
But sea-cows struggle with the shaggy bear,
And horses of the deep, a shapeless race.——

In short, the greater part of the amusements of the Chinese are, at the present day, of a nature so very puerile, or so gross and vulgar, that the tricks and the puppet-shews which are occasionally exhibited in a common fair of one of the country towns of England, may be considered as comparatively polished, interesting, and rational. In slight-of-hand, in posture-making, rope-dancing, riding, and athletic exercises, they are much inferior to Europeans; but in the variety of their fire-works they, perhaps, may carry the palm against the whole world. In every other respect the amusements of the capital of China appear to be of a low and trifling nature, neither suited to the affected gravity of the government nor to the generally supposed state of civilization among the people.

The old Emperor, as he observed to Lord Macartney, seldom partook of such amusements. Considering, indeed, all the circumstances connected with the reign of the present dynasty on the throne, the government of an empire of such vast magnitude, stored with an almost incalculable population, must necessarily be a task of inconceivable vigilance and toil; a task that must have required all the time, the talents, and the attention of the four sovereigns to ensure the brilliant and unparalleled successes that have distinguished their long reign. Tchien Lung, at the age of eighty-three, was so little afflicted with the infirmities of age, that he had all the appearance and activity of a hale man of sixty. His eye was dark, quick, and penetrating, his nose rather aquiline, and his complexion, even at this advanced age, was florid. His height I should suppose to be about five feet ten inches, and he was perfectly upright. Though neither corpulent nor muscular at eighty-three, it was not difficult to perceive that he once had possessed great bodily strength. He always enjoyed a vigorous constitution, which the regularity of his life did not impair. Like all the Mantchoo Tartars he was fond of hunting, an exercise that during the summer months he never neglected. He had the reputation of being an expert bowman, and inferior only in drawing this weapon to his grandfather Caung-shee, who boasts, in his last will, that he drew a bow of the weight or strength of one hundred and fifty pounds.

Nor were the faculties of his mind less active, or less powerful, than those of his body. As prompt in conceiving as resolute in executing his plans of conquest, he seemed to command success. Kind and charitable, as on all occasions he shewed himself to his subjects, by remitting the taxes, and administering relief in seasons of distress, he was no less vindictive and relentless to his enemies. Impatient of restraint or reverses, he has sometimes been led to act with injustice, and to punish with too great severity. His irascible temper was once the cause of a severe and lasting affliction to himself, and the circumstances connected with it are said to have produced a gloom and melancholy on his mind which never entirely forsook him. About the middle part of his reign, he made a circuit through the heart of his empire. At Sau-tchoo-foo, a city that is celebrated for its beautiful ladies which, being purchased when infants, are educated there for sale to the opulent, he was captivated with a girl of extraordinary beauty and talents, whom he intended to carry back with him to his capital. The Empress, by means of an eunuch, was made acquainted with his new amour, and dreading his future neglect, her spirits were depressed to such a degree, that a few days after receiving the intelligence she put an end to her existence with a cord. The Emperor, on hearing this melancholy news, was greatly distressed and repaired without delay to Pekin. One of his sons, a very amiable youth, fearful of incurring his father's displeasure, had entertained some doubts whether it would be most proper to appear before him in deep mourning for his mother, which might be construed as an insult to the father, who had been the cause of her death, or in his robes of ceremony, which would be disrespectful to the memory of his deceased mother. In this dilemma he consulted his schoolmaster, who, like a true Chinese, advised him to put on both. He did so and, unfortunately for him, covered the mourning with the ceremonial habit. Tchien-Lung, whose affection had now returned for his deceased Empress, and whose melancholy fate he was deeply lamenting, on perceiving his son at his feet without mourning, was so shocked and exasperated at the supposed want of filial duty that, in the moment of rage, he gave him a violent kick in an unfortunate place which, after his languishing a few days, proved fatal.

None of his four surviving sons ever possessed any share of his confidence or authority which, of late years, were wholly bestowed on his first minister Ho-chung-tong. He had a due sense of religious duties, which he regularly performed every morning. Having made a vow at the early part of his reign that, should it please heaven to grant him to govern his dominions for a complete cycle, or sixty years, he would then retire, and resign the throne to his successor, he religiously observed it on the accomplishment of the event. The sincerity of his faith may partly be inferred from the numerous and splendid temples he built and endowed in different parts of oriental Tartary, of which the Poo-ta-la, or convent of Budha at Gehol, is the most magnificent. It is said indeed, from the circumstance of his long and fortunate reign, he had, in his later years, entertained an idea, that the Lama, or Budha, or Fo, for they are all the same personage, had condescended to become incarnate in his person. "However wild and extravagant," observes Lord Macartney, "such a conceit may be regarded, we know from history how much even the best understandings may be perverted by prosperity, and that human nature, not satisfied with the good things of this world, sometimes wishes to anticipate the condition and felicity of the next. If Alexander scorned to own less than Jupiter Ammon for his father, if many Roman Emperors extorted altars and sacrifices in their lifetime, if, even in the reign of Queen Elizabeth, an English nobleman[13] encouraged the belief of his descent from a swan, and was complimented in a dedication upon his feathered pedigree,

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