had almost omitted to entreat of. [Sidenote: The maner of electing
magistrates in China.] The Chinians therefore doe vse a kinde of gradation
in aduancing men vnto sundry places of authority, which for the most part
is performed by the Senatours of Paquin. For first they are made iudges of
townes: then of Cities: afterward they are elected to be of that order,
which decreeth punishments in cases criminall without further appeale, or
of their order, that are the kings fosterers. [Sidenote: Degrees vnto
honour.] And in both of these Orders, which are very honourable, there are
many places and degrees, so that from the inferiour place they must ascend
vnto the superiour, vntill they haue attained vnto the highest dignity of
all: and immediatly after that they come to be Vice-royes, howbeit this
gradation is not alwayes accomplished in one and the same prouince, but in
changing their offices they change places and prouinces also. Moreouer,
next after the office of Vice-roy they are capable to be chosen Senatours
of Nanquin, and last of all to be elected into the Senate of Paquin. Now,
there is such an order and methode obserued in the ascending vnto these
dignities, that all men may easily coniecture, what office any one is to
vndertake. [Sidenote: Riding post.] And there is so great diligence and
celerity vsed for the substitution of one into the roome of another, that
for the same purpose, messengers are dispatched by land, vpon swift
post-horses, vnto diuers prouinces, almost twenty dayes iourney from the
Kings Court. And, to be short, there is such district seuerity in degrading
those that vniustly or negligently demeane themselues, from an honourable
vnto an inferiour and base office, or altogether in depriuing them of the
kings authority: that all Magistrates doe stand in feare of nothing in the
world more then of that. [Sidenote: Martiall dignities.] The same order,
almost, is obserued among the Captaines and Lieu-tenants generall for the
warres: except onely in them, that their birth and offspring is respected:
for many there be, who descending by parentage from such men as haue in
times past atchieued braue exploits in warfare, so soone as they come to
sufficient yeeres, are created Centurions, Colonels, and Gouernours, vntill
at last they attaine to be Lieu-tenants generall and Protectours of some
whole prouince; who notwithstanding (as I haue sayd) are in all things
subiect vnto the Vice-roy. All the foresayd Magistrates both of warre and
of peace haue a set number of attendants allotted vnto them, enioying a
stipend, and carying certaine ensignes and peculiar badges of their office:
and (besides the ordinary watch, which souldiers appointed for the same
purpose doe in the night season, after the City gates be shut, keepe in
their forts) wheresoeuer any Magistrate is, either at his house or in his
barge, the sayd attendants striking vpon a cymball of brasse, at certaine
appointed times, do keepe most circumspect and continuall watch and ward
about his person. LINUS. You haue (Michael) sufficiently discoursed of the
Magistrates: informe vs now of the king himselfe, whose name is so renowmed
and spread abroad. [Sidenote: The king of China.] MICHAEL. Concerning this
matter I will say so much onely as by certaine rumours hath come to my
knowledge; for of matters appertaining vnto the kings Court we haue no
eye-witnesses, sithens the fathers of the society haue not as yet proceeded
vnto Paquin, who so soone as (by Gods assistance) they shall there be
arriued, will by their letters more fully aduertise vs. [Sidenote:
Van-Sui.] The king of China therefore is honoured with woonderfull
reuerence and submission thorowout his whole realme; and whensoeuer any of
his chiefe Magistrates speaketh vnto him, he calleth him VAN-SVI,
signifying thereby that be wisheth tenne thousands of yeeres vnto him.
[Sidenote: The succession of the crowne.] The succession of the kingdome
dependeth vpon the bloud royall: for the eldest sonne borne of the kings
first and lawfull wife obtaineth the kingdome after his fathers decease:
neither doe they depriue themselues of the kingly authority in their life
time (as the maner is in our Ilands of Iapon) but the custome of Europe is
there obserued. [Sidenote: The kings yonger brethren.] Now, that the safety
and life of the king may stand in more security, his yoonger brethren, and
the rest borne of concubines are not permitted to liue in the kings Court:
but places of habitation are by the king himselfe assigned vnto them in
diuers prouinces farre distant asunder, where they dwell most commodiously,
being comparable vnto kings for their buildings and revenues: howbeit they
exercise no authority ouer the people, but all the gouernment of those
cities wherein they dwell concerneth the Magistrates, who notwithstanding
haue the sayde Princes in high regard and honour, and doe visit them twise
in a moneth, and salute them kneeling vpon their knees, and bowing their
faces downe to the earth: and yet they communicate nothing vnto them as
touching the administration of the Common-wealth. These are they which may
properly be called the Peeres or Princes of the Realme of China: for they
deriue their houses and reuenues vnto their posterity, and so are these
royall families continually preserued. But to returne vnto the king
himselfe, hee is most chary in obseruing the Chinian lawes and customes,
and diligently exerciseth himselfe in learning so much as concernes his
estate, sheweth himselfe dayly vnto his chiefe Magistrates, and communeth
of matters appertaining to the publique commodity of the Realme. [Sidenote:
Twelue chariots.] His palace is of woonderfull largenesse and capacity, out
of the which he very seldome takes his progresse; and whensoeuer he doeth
so, there are twelue chariots brought foorth, all of them most like one to
another both in workemanship and in value, that no man may discerne in
which the king himselfe is placed. [Sidenote: The idolatrous religion of
the king.] He followeth in religion especially the opinions of the
Magistrates, attributing diuine power vnto heauen and earth as vnto the
parents of all, and with great solemnity sacrificing vnto them. He hath
diuers most sumptuous Temples dedicated vnto his ancestours, whereunto
likewise he ascribeth diuine honour, and yet ceaseth hee not to fauour
Priests of other sects, yea, hee erecteth Temples vnto their Patrons,
endowing them with most rich reuenues; and so often as any vrgent necessity
requireth, he enioynes continuall fastings and prayers vnto them: and after
this sort he doeth in a maner patronize all the idolatrous sects of his
Realme, and shewing himselfe ready to embrace any false religion
whatsoeuer, be liueth in sundry and manifolde kindes of superstition.
[Sidenote: The ciuill gouernment of China most agreeable to the instinct of
nature.] Out of all the former particulars by me alledged, you may easily
coniecture that the administration of kingdome of China doeth, for the most
parts agree with the instinct of nature, authority being committed, not
vnto rude and vnskilfull persons, but vnto such as haue beene conuersant in
the vse and exercise of learning, yea, and in promoting learned men vnto
magistracies, great consideration is had of their wisedom, justice, and of
other virtues esteemed by the Chinian: wherefore the way being open for all
men, without any respect of degree or parentage, to obtaine any of the
foresayd dignities, it can not be but that this most mighty and famous
kingdome must needes enioy exceeding peace and tranquility. LEO. I would
nowe (Michael) right gladly vnderstand, what kinde of vrbanity or ciuill
demeanour both the common people and the Magistrates doe vse one towardes
another: for it is not likely that where such due administration of iustice
is, common ciuility, which so well beseemeth all men, should be wanting.
[Sidenote: The fiue vertues principally esteemed among the Chinians.]
MICHAEL. You haue hit euen the very naile on the head: for among the fiue
vertues, which the Chinians principally regard, vrbanity or courtesy is
one, the rest are piety, a thankefull remembrance of benefites, true
dealing in contracts or bargaines, and wisedome in atchieuing of matters:
with the praises and commendations of which vertues the Chinian bookes are
full fraught. [Sidenote: Vrbanity.] Now as touching their vrbanity, it is
much vnlike vnto ours in Iapan, and vnto that of Europe: howbeit vnder two
principall kindes the rule of their vrbanity or courtesie may be
comprehended: whereof one is obserued betweene equals, and the other
betweene superiours and inferiours. For when men of equall dignity meet
together, they stand bending their backes, and bowing their heads downe to
the ground, and this they doe either once or twice, or sometimes thrise.
Now when the inferiour meets with his superiour, the sayd inferiour, for
the most part kneeling lowly on his knees, enclineth his countenance downe
to the earth. But how often and when this obeizance is to be performed it
is woonderfull what a number of rules and prescriptions are set downe,
which to recount would require a long time. [Sidenote: The Chinians great
piety towards their parents.] Somewhat also I wil say as touching their
piety, and especially of the piety which they vse towards their parents,
which verily is so exceeding great, that for the space of three whole yeres
together, the sonnes being cladde in mourning vestures doe bewaile the
death of their parents, which duety is performed not onely by the common
sort, but euen by all the Magistrates themselues, and that most curiously
and diligently. And that all men may wholly giue their attendance vnto this
businesse, it is prouided by a most inuiolable law among the Chinians, that
Magistrates, vpon the death of their parents, must foorthwith renounce
their authority, and three whole yeeres, for the performance of their
fathers exequies, must betake themselues vnto a priuate kinde of liuing:
which also is most duely put in practise by the Senatours of the Kings owne
Councell. For albeit a man be right gracious in the eyes of his Prince,
yea, and such an one, as vpon whom the administration of the Realme doeth
principally depend; yet hauing heard of the death of his parents, that is,
of his father or his mother, he hies himselfe immediately home to
solemnise their funerals: insomuch that if the king would retaine him still
in his office, he should be esteemed by the people, as a transgressour of
the lawes and customes of China: which accident (as it is recorded) in
ancient times fel out euen so. [Sisdenote: A memorable story.] For whenas a
certain king most familiarly vsed a certaine Senatour of his about the
managing and expedition of publike affaires, and vnderstanding well how
necessary the helpe of his foresayd Senatour was, would gladly, after the
death of his father, haue retained him still in his office: yet a certaine
other man, being a welwiller vnto the Chinian lawes, could in no case abide
it, but checking his Prince with sharpe rebukes, obiected the transgression
of the law against him. The king waxing wroth menaced present death vnto
the man; but when the party being no wit danted with the terrour of death,
persisted still in his sayings, the king changing his determination
dismissed the Senatour to mourne for his father, but as for his reprehender
be aduanced him vnto an higher dignity. LINUS. I perceiue (Michael) that
drawing to an end of these dialogues, and being weary of your long race,
you begin to affect breuity: yet let it not seeme troublesome vnto you to
speake somewhat of the religion of China, which onely thing seemes to be
wanting in this present dialogue. [Sidenote: The religion of China.]
MICHAEL. I confesse indeed that I endeuour to be briefe, not so much in
regard of wearisomnesse, as for feare least I haue bene ouer tedious vnto
you: howbeit I will not faile but accomplish that which I haue vndertaken,
and (according to your request) adde somewhat more concerning religion.
Whereas therefore the kingdome of China hath hitherto bene destitute of
true religion, and now the first beginnings thereof are included in most
narrow bounds, that nation being otherwise a people most ingenious, and of
an extraordinory and high capacity, hath alwayes liued in great errours and
ignorance of the trueth, being distracted into sundry opinions, and
following manifolde sects. [Sidenote: Three principall sectes among the
Chinians.] And among these sects there are three more famous then the rest:
[Sidenote: Confucius authour of the first sect.] the first is of them that
professe the doctrine of one Confucius a notable philosopher. This man (as
it is reported in the history of his life) was one of most vpright and
incorrupt maners, whereof he wrote sundry treatises very pithily and
largely, which aboue all other books, are seriously read and perused by the
Chinians. The same doctrine do all Magistrates embrace, and others also
that giue their mindes to the study of letters, a great part whereof
Confucius is sayd to haue inuented: and he is had in so great honour, that
all his followers and clients, vpon the dayes of the new and full Moone,
doe assemble themselues at the common Schoole, which I haue aboue
mentioned, and before his image, which is worshipped with burning of
incense and with tapers, they doe thrise bend their knees, and bow their
heads downe to the ground; which not onely the common scholars, but the
chiefe Magistrates do performe. [The summe of Confucius his doctrine.] The
summe of the foresayd doctrine is, that men should follow the light of
nature as their guide, and that they should diligently endeuour to attaine
vnto the vertues by me before mentioned: and lastly, that they should
employ their labour about the orderly gouernment of their families and of
the Common-wealth. All these things are in very deed praise-worthy, if
Confucius had made any mention of almighty God and of the life to come, and
had not ascribed so much vnto the heauens, and vnto fatall necessity, nor
yet had so curiously intreated of worshipping the images of their
forefathers. In which regard he can very hardly or not at all be excused
from the crime of idolatry: notwithstanding it is to be granted, that none
other doctrine among the Chinians approacheth so neere vnto the trueth as
this doeth. [Sidenote: Xequiam author of the second sect, whose followers
are called Cen or Bonzi.] The second sect is of them which followethe the
instructions of Xaquam, or as the Chinians call him Xequiam, whose
opinions, because they are well knowen amongst vs, it were bootlesse for me
to repeat; especially sithens, in the Catechisme composed by our grave
visitour, they are notably refuted. This doctrine doe all they embrace,
which are in China called Cen, but with vs at Iapon are named Bonzi.
[Sidenote: Note.] For this I doe briefly and by the way giue you to
vnderstand, that all words of the Chinians language are of one sillable
onely, so that if there be any word that consisteth of more sillables then
one, it consisteth also of more wordes then one. These sectaries called Cen
doe shaue their beards and their heads, and doe for the most part, together
with diuers of their associates, inhabit the Temples of Xaquam, or of
others which in regard of the same profession haue in their Kalenders beene
canonized for Saints, and doe rehearse certaine prayers after their maner,
either vpon books or beads, vsing other ceremonies after the maner of our
Bonzi. These men haue some inckling of the life to come, and of the
rewardes of good men, and the punishments of the wicked: howbeit all their
assertions are fraught with errours. [Sidenote: The third sect.] The third
sect is of them which are called Tauzu: and those doe imitate a certaine
other man, to be adored, as they thinke, for his holinesse. These also are
Priests after their kinde, howbeit they let their haire grow, and doe in
other obseruations differ from the former. Now, because the sect of
Confucius is the most famous of all the three, and the two other sects
called Cen and Tauzu are not much adicted vnto learning, their religion
preuailing onely among the common sort, the Priests of both the sayd sects
doe leade a most base and seruile life amongst the Chinians, insomuch that
they kneele downe before the Magistrates, and are not permitted to sit
beside them, sometimes, if the Magistrate please, are abased vnto the
punishment of the bastonado: whereas in our Iles of Iapon it is farre
otherwise, Priests, euen of false religion, being had in so great honour
among vs. [Sidenote: The superstition of the Saracens.] LEO. I heard also
(Michael) that the Saracens superstition takes place in China: now, whether
it doth or no, you can resolue vs. MICHAEL. That forren superstition was
brought into China what time the Tartars inuaded the kingdome, and vsurped
the gouernment thereof. All the Saracens therefore in China are originally
descended of the Tartars, who, because they were an infinite number, could
not vtterly be expelled and rooted out of the kingdome, but remaining
still there, haue propagated their posterity, though not their religion.
These therefore are souldiers for the greater part of them, and sometimes
doe obtaine martiall dignities: and except a few ceremonies of their
superstition which is nowe become stale and almost worne out, they doe
liue, altogether after the Chinians fashion, their predecessours being
brought into the same kingdome about foure hundred yeeres agoe. [Sidenote:
Christian religion planted in China.] LINUS. Now (Michael) let vs heare you
say somewhat of the Christian religion, which as we hope hath set most
happy footing in that kingdome. MICHAEL. I could say much concerning those
most wished and acceptable beginnings were they not already published in
Iapon by the letters of the fathers: howbeit I will make a briefe
rehearsall of all things, that I may not seem altogether to haue abandoned
this labour. You know that from the time wherein the fathers of the society
arriued in our Ilands, to the end they might augment Christian religion,
they were in like sort most carefull how they might insinuate themselues
into the innermost parts of the kingdome of China. In the middst of this
endeauour and trauell Francis Xauier, a most deuout man of the foresayd
society, departed out of this present life at the Ile of Sancian (which
some call Sangiam) leauing an example vnto the rest of his associates, how
they should likewise doe their best to plant the religion of Christ in that
nation. [Sidenote: An ancient custome worthy the obseruation.] This man was
seconded by others, who vsed all meanes, and left no practise vnattempted,
that they might bring these good beginnings vnto a prosperours issue:
howbeit they were greatly hindered by reason of an ancient custome in
China, in regard whereof they doe not without great difficulty and
circumspection admit any strangers into their dominions, except those which
hauing a long time executed the office of ambassadours doe ordinarily euery
third yeere present themselues before the king: in the admission of whom
likewise there is maruellous care vsed, that they may not easily espie and
become acquainted with the affaires of the Realme. [Sidenote: The Chinians
contemne other nations.] Hereunto may be added, that the Chinians are great
contemners of other nations, and most constant obseruers of their owne
lawes and customes: in all which respects it came to passe that there was
wonderfull labour and diligence employed aboue thirty yeeres together,
onely to get an entrance, vntill in the yeere one thousand fiue hundred
fourescore and three, two fathers of the foresayd society, that had pretty
skill in the letters and language of China, vtterly despairing of mans
helpe, and depending vpon the prouidence of almighty God, obtained licence
of the Tutan or Vice-roy to build them an house and a Church in the City of
Xauquin, which by reason of the commodiousnesse thereof is the seat of the
Viceroy himselue. This worke being begunne, the sayd fathers of the
society, for the nouelty therof, were a few yeeres right well entreated by
the Magistrates: inasmuch that two others out of India had free and easie
accesse vnto them, one couple remaining still in their foresayd house at
Xauquin, and the other two taking their iourney for the inner prouinces, to
conuert more people vnto the faith: who notwithstanding afterward, other
Magistrates not approouing of their attempts, were constrained to retire.
Nowe all the time wherein the foresayd fathers abode at Xauquin (being more
then fiue yeeres) certaine of the common people were restrained from false
superstition to Christian religion, and seuenty persons were baptised. But
the enemy of mankinde, who omitteth none opportunity for the hinderance of
Christian religion, suggested into the mindes of the Chinians (being, as I
sayd, of their owne nature, a people estranged from the traffique and
acquaintance of other nations, and alwayes being too suspicious of
strangers) that they should exhibit letters of supplication vnto the Caien
and the Tutan their principall Magistrates, to haue the fathers expelled
out of Xauquin: which Magistrates repairing vnto their foresayed house and
Church entered consultation how they might bannish them out of the sayd
City of Xauquin: in which thing verily they vsed great moderation, not any
way offending or exasperating the mindes of the fathers, but onely
signifying that they had regard vnto the estate of their Common-wealth. For
the Tutan or Vice-roy calling the fathers vnto him, and (to let passe other
accidents) vsing courteous and familiar conference with them, declared by
many arguments, that their habitation in the City of Xauquin was not
conuenient, especially sithens so many Magistrates resorted vnto that City,
who would take great offence at the presence of strangers. For the which
cause he perswaded them to accept some part of the money which they had
bestowed in the building of their house, and so to returne either home into
their own countrey, or vnto the port of Macao. Howbeit, such was the
instant supplication of the fathers, and so woorthy of compassion, that the
Tutan or Vice-roy, in the extreame and mediterrane borders of the prouince
of Coantum, assigned vnto them a new habitation at the city called Xaucheo,
commending them also to a certaine Magistrate, who was come from the same
place to salute him. Thither therefore the sayd others, not without great
sorrow and griefe of the Christians, hied themselues, and as we are
informed by their last letters, they haue euen now layed the foundation of
their first building, and haue also written that they are like to liue much
more peaceably and conueniently for the propagating of Christian religion.
These be the first beginnings of Christianity in China, where, euen as in
other places of the Christian Common-wealth, the seed is to be sowen with
great labour and teares, that acceptable fruits may be reaped with
gladnesse. LEO. It is euen as you haue sayd (Michael) and nowe for this
your pleasant and eloquent discourse we do acknowledge our selues much
bounden vnto you.
* * * * *
A Letter written from Goa, the principall City of all the East Indies, by
one Thomas Steuens an English man, and sent to his father, M. Thomas
Steuens: Anno 1579.