The cross and the dragon, or, The fortunes of Christianity in China : with notices of the Christian missions and missionaries and some account of the Chinese secret societies

Front matter

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Preface

The subject treated in the following pages resolves itself into five distinct heads.

Under the first, notice'is taken of the legends of the introduction of Christianity into China by the Apostle Thomas and his disciples. Under the second head, some space is devoted to the history of the Nestorian Christians in China, in the seventh century, with their leader, Olo-puen, the first apostle. The third head comprises the missions of the Dominicans and Franciscans in the fourteenth century ; the chief actor being John of Monte Corvin, the second Chinese Apostle. This mission was speedily extinguished, and no farther attempts were made to introduce a knowledge of Christianity into China until the sixteenth century, when the Jesuit mission was founded hv the celebrated Matteo Kicci. The labours of

A 2

IV PREFACE.

the Jesuits form the subject of the fourth head ; and the fifth is devoted to a notice of the Protestant missions of the present century.

Under these various heads, the writer has endeavoured to bring together a series of interesting facts, scattered about in different histories ; and his book has this merit, if it has no other, — the construction of a whole from the several parts.

In common with the general public, he read of an insurrection in China with some surprise, especially when to this it was added that the movement was a religious one, having Christianity for its basis, and not only Christianity, but Protestant Christianity ! His inquiries have led him to the conclusion, that here there must be a mistake, and that the rebellion is but feebly charged with the spiritual element. He has, indeed, great doubts whether there exists in China much that is deserving of the name of Christianity at all. It may appear presumptuous to doubt, in the face of so much general belief, and so many sanguine expectations of the future ; but the doubt cannot be avoided. It must be recollected that Protestant missions in China do not yet number an existence of fifty years; and that until within the last ten years. Canton was the

PREFACE. V

only spot in all the vast empire where the missionary could teach, or circulate the religious tract. With the sole exception of Giitzlaff, no Protestant missionary Ijas yet penetrated into the centre of the empire.

In saying this much, the writer is far from wishing to depreciate the value of Christian missions in China, or to discourage their supporters. It will be found that he has done full justice to the valiant and honourable men, both Catholic and Protestant, who have gone forth as labourers in this vineyard. But too much immediate gain must not be expected from their labours. Ripe clusters must not be expected where the buds have scarcely made their appearance. The works of Deity are of slow growth.

Our accounts of the origin and progress of the rebellion in China are still very imperfect ; but such as they are, they lead the writer to believe that its motives are entirely political, and that it is fomented by the secret societies which abound throughout the empire, especially in the southern provinces. In this opinion he is confirmed by the latest accounts, which inform us that the city of Shanghai was taken by rebels belonging to the Short Sword Society. This is no doubt a rami-

VI PREFACE.

fication of the grand triad society, called the Brotherhood of Heaven and Earth. Of this society, and of its constitution and objects, some account will be found at the close of the book.

The Chinese are still a mysterious people to Europeans. We barely know them externally, and have yet to gain a knowledge of their inner life. Let us hope that the time is approaching when, either through a successful rebellion, or through the sure and silent strength of commerce, a door will be opened to Europeans, admitting them to observe the kingdom throughout its length and breadth; when we shall get rid of many historical fables and travellers' tales, and when there will be increased facilities for missionary labour. The thorough evangelisation of China will take place, as a matter of course ; but the process must be a slow one, and the attempt often discouraging. It is many centuries since Augustine first preached in England, and yet we cannot flatter ourselves that Paganism has been thoroughly rooted out of the land. Give China time.

Chapter I

Pentecost. — ^Rapid Spread of Christianity in the First Century. — St. Thomas in India. — Syriaii Christians in the East. — Martyrdom of St. Thomas. — Chinese Intercourse with Western Asia and Europe in the Second Century. — The Emperor Ming-te introduces an Indian Sect, a.d. 74. — Christianity taught about the same Time. — Chinese Indifferentism. — Legend of Jesus Christ in China

Pagel

CHAPTER n.

The Nestorians. — Christians in China in the Sixth Century. — Discovery of the Chinese Monument relating to Christianity ; placed in a Pagoda. — Translation of the Monument - - - - - 11

CHAPTER m.

The Genuineness of the Monument considered. — De Guignes. — Gaubil. — Pauthier. — Monastery of the Golden "Victory. — Probable Fate of the Nestorians. — Massacre of Jews and Christians. — The Arabian Traveller and the Chinese Emperor - - - - - 35 vm CONTENTS.

CHAPTER IV.

Historical Blank.— Prester John. — Ghengis Khan. — Ra^ vages of the Mongols in Kuasia.— Battle of Lignitz, 1241. — New Mode of reckoning the fallen in Fight. — Coublai Khan. — Extent of his Empire. — Dominican and Franciscan Missionaries. — The Coixrt of Prince Batou. — The Emperqf Couyouc. — The Dominicans and Brother Anselm. — Diplomacy. — Tartar Missive to the Pope

CHAPTER V.

Couyouc Khan and his Christian Ministers. — King Louis caught by Tartars. — Another Embassy. — Rubruquis. — A royal Audience. — The Khan a little gone. — The Empress tipsy. — Rubruquis returns to Europe - - 58

CHAPTER VI.

Coublai Khan. — John of Mount Coryin. — Arrival in China. — His Letters. — Complains of the Nestorians. — Builds a Church. — Baptizes. — King George in Canonicals.— The nearest Road to China. — Turns Artist. — Church Music. — His Notices of China. — The Characteristics of his Mission. — Made Archbishop of Kambalu. — Assistance arrives from Europe. — Toleration. — Tartar Impostors. — Royal Compliments to Royalty. — The Alans. — Another Gap 70

CHAPTER VIL

Europe awake.— Catholic Zeal. — Francis Xavier in India.— — Dies in sight of China. — His Mission. — The Portui^uese

settle on the Island of Macao. — Attempts to enter China.

Matteo Ricci. — His Missionary Labours. — Mathematics.

— Adam Schall, Master of Subtile Doctrines. A Court

Favourite.— Persecutions. — Adam Schall wears the Cang. — ^His Attainments, Zeal, and Death - - 89

CONTENTS.

CHAPTER VIII.

Literary Activity of the early Jesuits in China. — Magaillan's Account of their Works.— His Opinion of the Chinese Language. — Missionary Labours of the Franciscans and Dominicans. — Martyrdom of Ferdinand de Capillas. — Quarrels in the Mission. — The Jesuit. — The Monk. — Grounds of Quarrel ... , Page 104

CHAPTER IX.

Khang-he. — The Court of Rites. — Ferdinand Verbiest. — His Services to the Mission. — His Death and Funeral. — Missionaries sent from France. — Gerbillon. — The Emperor a Free-thinker. — Religious Freedom granted. — Success of the Mission. — Causes thereof. — Various Employments given to the Jesuits.^ — An Imperial Country Seat. — An honest Barber - - - - 117

CHAPTER X.

Fresh Quarrels between the Jesuits and Dominicans. — Progress of HostiKties. — Maigrot. — Decision of the Inquisition. — De Tournon dies in Prison. — Consequences of a Bull Papal. — Mezzabarba and the Mandarins, — Death of Khang-he. — Another Papal Bull. — Persecutions in consequence - - - - - -128

CHAPTER XI.

Rationale of Chinese Persecutions. — Kien-long — Gives Employment to the Missionaries. — Imperial Workshops. — Father Benoifc, Astronomer, Copper-plate Printer, and Maker of Water-clocks — His Fountains. — Brother Attiret, and his Trials. — The Emperor knows everything

CONTENTS.

CHAPTER XII.

Decay of the Catholic Mission. — Bread and Baptism. — Dissolution of the Society of Jesus. — The Lazarists. — State of the Mission at the Commencement of the Nineteenth Century. — Persecutions. — Destruction of Churches. — Martyrs. — English Cannon. — Present State of the Catholic Mission. — Cemetery of the Jesuits at Pekin. — Their Monument - - Page 155

CHAPTER Xni.

Religious Influences in China. — Confucius and his System. — Taouism. — Buddhism - - . - 169

CHAPTER XrV.

Estimate of Catholic Missionary Labours. — ^Francis Xayier. — Mode of Conversion. — The Angelic Labour. — Early Protestant Missions in the East. — Formosa. — Tragical Fate of Dutch Missionaries - - - 187

CHAPTER XV.

Protestant Missions. — Robert Morrison. — The Chinese MS — Nature of the Chinese Language. — Its Difficulties. — ^Its Poverty. — Morrison arrives in China. — His Studies. — Translator to the British Factory. — His Skill in the Language of China. — The Chinese Dictionary. — Dr. Milne — Assists in the Translation of the Bible — Opens a School. — Slow Progress of Protestant Missions, apparently. — The first Baptism. — Temporising, what ? — The Heart-opening Cake. — Character of Milne - 200

CONTENTS. XI

CHAPTER XVI.

Gutzlaff. — Birth and Education. — ^Early Desire to become a Missionary. — Studies at Berlin. — Arrives at Rotterdam.

— His Powers as a Linguist. — Adopted into a Chinese Family. — Passes into the Interior of China as a Steersman. — The Physician and Tract Distributor. — Formosa.

— Japan. — Interpreter to English Government. — His Character. — Progress of Christianity. — What of Keli-

'gious Tracts? — Characters of the Chinese as given by Missionaries. — Are they Atheists? — What Share has Christianity in the present Insurrection - Page 221

CHAPTER XVII.

Early Origin of Secret Societies. — Bed Beards and White Jackets. — The Pe-lin-kioa. — The Adventures of Wang-lung. — Comedy and Tragedy. — Wang-fu-ling and his Amazons. — Water-lilies. — Family of the Queen of Heaven. — Troublesome Children. — The Brotherhood of Heaven and Earth - - - - 242

CHAPTER XVIII.

Rules of the Society. — Signs and Passwords. — Their Ode.

The "Chop." — ^Form of the Secret Seal. — Translation

of the Inscriptions. — Duties of the Members of the Society — Their Hopes . - - - 268

THE CROSS AND THE DRAGON.

CHAPTER I.

Pentecost. — Kapid Spread of Christianity in the First Century. — St. Thomas in India. — Syrian Christians in the East. — Martyrdom of St. Thomas. — Chinese' Intercourse with Western Asia and Europe in the Second Century. — The Emperor Ming-te introduces an Indian Sect, a.d. 74. — Christianity taught about the same Time. — Chinese Indiflferentism. — Legend of Jesus Christ in China.

For our knowledge of the progress of Christianity in the East, in very early ages, we are more dependent upon tradition than certain history. Tradition, nevertheless, may be entitled to eur respect, and even accepted as evidence where it does not outrage probability or widely depart from historical antecedents. That Christianity Avas preached beyond the Euphrates before the

2 THE CKOSS AKD THE DRAGON.

close of the first century, Is a traditionary statement, but one not hard to believe. That the Pentecostal dispensation, when " devout men out of every nation under heaven, — Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia," — heard spoken in their own tongues " the wonderful works of God," should be extended by these men to their own countrymen, need not greatly tax our faith. The rapid extension of Christianity after the Ascension is beyond all doubt. The entire world was in a state of peace, and favoured the exertions of apostles, disciples, and missionaries to propagate the gospel of peace to the remotest bounds of the Empire.

All ancient ecclesiastical writers concur in assigning an almost miraculous rapidity to the dissemination of the doctrines of the prophet of Galilee. They compare it to the velocity of light, — to the speed of lightning. Justin, who wrote about the fortieth year of the second century, says, that then there was no nation of Greeks, or Barbarians, or people of whatsoever name, whether living in their chariots, or in the open air, or under tents feeding their flocks, who did not address prayers and render thanksgivings to the Father of the universe through Jesus Christ crucified. Greek and

EARLY CHRISTIANITY. ^ 3

Syrian writers * agree in stating that the gospel was preached to the Hyrcanians, the Bactrians and the Margte by Saint Thomas the apostle; and that Agheus, the disciple of Adheus, carried it, beyond the Caspian, to the Gelas and other peoples, even to the farthest East. St. Ephrem Is said to have preached the gospel, by order of St. Thomas, not only in^ Syria, but also in Persia, among the Parthians, and in Media.

The great orientalist Assemanni has carefully collected, from the writings of the Chaldean and Syrian Christians, all that bears upon this subject. According to these, Thaddeus, one of the seventy disciples. Instructed by St. Thomas, went into Mesopotamia, accompanied by two other disciples, also of the seventy, of whom one was named Marus. Marus survived the martyrdom of his companions, but was obliged to move eastwards. He preached in Assyria and all the land of Shinar. He taught, according to Bar-Hebrseus, In three hundred and sixty churches, which were built in the East during, his time ; and, having fulfilled his ministry for three-and-thlrty years, he departed to the Lord in a city named Badaraja, and was buried in a church which he had built there.

* Assemanni, Bibl. Orient,, torn. iii. pt. 2. c. 1. B 2

4 THE CKOSS AND THE DRAGOST.

The apostle Thomas not only sent missionaries eastwards, but, as tradition reports, went eastwards himself, preaching the gospel through all Mesopotamia, Chaldea, Persia, and India, — yea, to the confines of the East. If we can admit that he sent disciples eastwards to found churches, it is not diiBcult to admit, in addition, that he might have visited the churches so founded as their overseer or bishop. The Syrian Christians, who still abound on the coasts of Malabar and Coromandel, hold firmly by the tradition that he was the founder of their churches. He went from Meliapore, they say, after he had converted the king and people, and preached the gospel in Kambalu (now Pekin), the city of the great khan, and built a church there. Andrea Govea relates, that from thence he returned to Coromandel, where, by his zeal in making converts, he excited the enmity of two Brahmins, who buried him under a heap of stones ; but another Brahmin, finding him afterwards still alive, ran him through with a spear.

In the Chaldean ritual there is still an office to the apostle of India : " By the blessed St. Thomas the Chinese and Cushites were converted to the truth. By the blessed St. Thomas the Indian idolatries were dissipated. By St.

CHINESE INTEECOURSfi WITH THE WEST. 5

Thomas 'they received the virtue of baptism and the adoption of children. By him the kingdom of heaven penetrated into China." His martyrdom is supposed to have taken place a.d. 68, On the 22nd August, a.d. 380, his bones were dug up and brought from India to the temple of Edessa; and this day is still held in commemoration by the Syrian Christians of India.

These statements, whether legendary or historical, will be received with, different degrees of credence by different minds. They plainly lead to the conclusion that Christianity was partially known as far east as China in the apostolical age. Whether this conclusion is admissible or not, at all events it is not improbable that Christianity may have been known in China at a very early date ; soiled and enfeebled, no doubt, through its far-eastern journey, but still preserving some of Its characteristic features, and presenting its distinctive marks to the religious systems that already obtained there. The probability is strengthened when we consider the relations of the Chinese empire, about this time, with the nations and people of the West. The land of flowers and golden floods was not then the jealous, exclusive land of aftercenturies. The intercourse of the Chinese with

u 3 their neighbours, according to De Guignes*, was frequent.

We find that 126 years before Christ the emperor Vou-ti sent his general Tchang-kiao into the West ; that this general entered Maourennahar or Transoxania ; that he went through Khorasan, and travelled in that part of India which afterwards formed the states of the Mogul ; that since that time the Chinese have not ceased to be in communication with the people to their west as far as the Caspian Sea; that they received their ambassadors and sent ambassadors to them in return ; that under the reign of Ming-te, A. D. 74, the general Pan-tchao with the Chinese armies overran the whole of Little Bukharia ; that he established peace in the countries of Kaschgar and Khoten ; that in A. d. 97 he sent one of his officers to the shores of the Caspian, with the design of penetrating Ta-tsin, or the Koman empire ; that the Chinese emperors had a governor at Akzou or in its neighbourhood ; and that in A. D. 166 the emperor M. Aurelius Antoninus sent ambassadors to China with the view, according to every appearance, of establishing a direct commerce with that country by way

* Hist. Generale des Huns, torn. i. p. 27.

THE EMPEEOK MING-TE. 7

of India, instead of through the medium of the Parthians. China, then, might have been known to the early Christians; and to enter it eitherby the way of India, which was open to them, or through Scythia or Tartary, was not more than their zeal could easily accomplish. Add to this that central Asia at an early period was the stronghold of Gnostics and Manicheans, and it is not difficult to believe that travelled natives of China -might have become acquainted with their doctrines.

It is singular that, just about the time when tradition reports the apostle Thomas to have been labouring in China, the emperor Ming-te, of the famous Han dynasty, had, according to the chronicles of the country, a vision in which he saw a golden figure of gigantic size, which called to his mind the saying of Confucius — " The Holy One is in the West." Hereupon he sent forth his ambassadors, who returned from India bringing with them the doctrine of Fo and of a metempsychosis, — an act for which he was greatly blamed by the literati and historians of China. According, however, to the learned Sinologue, Andreas Miiller* who appears to rely upon the veracity of the

* Disq. geog. hist, de Chataja, p. 58. B 4

8 THE CEOSS AND THE DEAGON.

Chinese historians, it was in A.D. 65 in the tenth month that Xa-cam, an Indian philosopher, entered China and preached, among other doctrines, three Gods in one. He holds with those who think that Christianity was at this time introduced, and that its doctrines were afterwards interpolated and consequently bastardised by the Chinese.*

To reconcile the conflicting suppositions of the simultaneous introduction of an Indian and a Christian religion into China, it is necessary to bear in mind that the Chinese distinguish all foreign divinities by the name of Fo, however contrary their doctrines, and apply it to the divinities of India as well as to the God of Christians, Jesus Christ, and others. And this observation, made by De Guignes, leads us to believe, that the difficulties that would have been opposed to the introduction of Christianity would rather have been of a political than of a religious or theological character ; for no people are more

* The sect was called Xe-kiao; also Fo-kiao. "Xe," says Muller, "denotes cross; Fo, Jove; and Kiao, doctrine. Hence Xa-ca (Sakja) or Se-kiao means doctrine of the cross. The bonzes or priests of Fo (Buddha) were also called Xe-liiao ; and Fo is called Fo-hhan, which corresponds with the name of the Indian Xa-cam^'

CHINESE LEGENDS OP CHEIST. 9

tolerant of conflicting creeds than the Chinese — a tolerance, however, which arises from their long having held the error that all religions are good, although opposed to each other ; that each may be useful to the people who follow it ; and that the diiFerent religions would never have been published by fheir founders if they had not believed that they were calculated to lead mankind to virtue.

To the legends or histories already given may be added the statement of Du Halde, that the famous emperor Kouan-yun-tchang, who lived about the beginning of the second century, knew of Jesus Christ, as monuments written by his own hand and then graven upon stones testify. It is said that in these monuments Kouan-yun-tchang speaks of the birth of our Saviour in a grotto open to every quarter of the heavens, of his resurrection, his ascension, and of vestiges of his sacred feet. Whether these monuments are known to any one besides Du Halde it is hard to tell ; and his authority in some matters is rather questionable.

At this point a dead blank of five centuries ensues, wherein we have neither tradition nor history to guide us to a knowledge of the fortunes of the Christianity which it is conjectured was introduced into China late in the first or early in the second century. It must have been too feeble to make head against idolatry, too dim to shed great light in the midst of heathen darkness. It is asserted, that various ancient Christian monuments have been found in China, and among others an iron cross, in the province of Klang-see, on which there is a date which corresponds to the year A. D. 239. A cross need not necessarily be a relic of Christianity, especially if it be true, as we read, that the Chinese had a cross upon their coinage before the Crucifixion, and adored the cross before the expiatory cross was erected upon Calvary.

THE NESTORIANS. 11

Chapter II

The Nestorians. — Christians in China in the Sixth Century. — Discovery of the Chinese Monument relating to Christianity; placed in a Pagoda. — Translation of the Monument.

The second epoch in the history of Christianity in China, is assuredly better defined than the first.

We can speak with more confidence, if we cannot with absolute certainty. We approach the period when the Nestorian, or rather the Chaldean or Syrian Christians, as they called themselves, spread so rapidly, planting Christianity in the heart of Asia, carrying it to the remotest East, and giving rise to the belief that they entered the provinces of China early in the seventh century. Assemanni, who has written a dissertation on the Nestorians in his Bibliotheca Orientalis, again assists us to some extent. He makes a remarkable quotation from Ebed-Jesu, Chaldean metropolitan of Nisibis in the thirteenth century, to the effect that Saliba Zacha, who was

Jacelich, i. e. Catholicus or patriarch, of the Chaldean Christians from 714 to 728, sent certain metropolitans towards China, as far as Samarcund, to visit the Christians residing there, " because," he adds, "according to ancient accounts, a metropolitan was appointed to China, by Silas in the seventh century, and even by Achseus in the sixth." It is certain that, in an ancient list of Syrian metropolitans*, the metropolitan of China is expressly mentioned, and that before the metropolitan of India ; which has given rise to the belief that if the list has been arranged according to seniority, then China had a metropolitan before India, and that China did not receive its Christianity through India, but through some other channel.*

These statements are supported by the celebrated Christian Monument which was found in China in the year 1625. By this, it appears, that Christian missionaries arrived in China about the year 635 of our era ; that their leader was 015- puen ; that he was well received by the reigning emperor, Tai-tsong, by whose command an edict was published commending the Christian doo-

* Mosheim, Hist. Tartar. Eccles., App. i.

THE CHRISTIAN MONUMENT. 13

trines to his subjects; that within a few years after several Christian churches were built ; that subsequently the Christians experienced much opposition and persecution, especially in a. d, 698, under the empress Woeheu ; that they were again favoured by several emperors in succession, and were strengthened by fresh missionaries from the "West in a. d. 744. The Monument was erected in a. d. 781, at which time it would appear that the Chaldean Christians in China were in a state of prosperity, having their own metropolitan, and living under a regular ecclesiastical constitution.

The value of this Monument we shall have presently to consider. In addition to this testimony, it appears from a Nestorian relation discovered by Assemanni that the Chaldean patriarch Timotheus, who filled this dignity from 778 to 810, accredited two ecclesiastics of the monastery of Beth-abe, in Mesopotamia, by name Kardach and Jabdallaha, with fifteen other missionaries, to Chataja (i. e. China) ; and that one of these, called David, was metropolitan there, while the others were bishops and priests. A Mahommedan writer, Abulpharagius, farther relates, that, in the year 978, six ecclesiastics were sent to China by a Chaldean patriarch to assist in the church services openly performed there.*

Such are the historical grounds for believing that Christianity was taught in China in the seventh century. The evidence, it -will be observed, is entirely supplied by Orientals, writing more than five centuries after the events recorded are said to have taken place; and we are ignorant of the nature of the. materials upon which their history rests. Such evidence as the Syrian writers afford us, must not, however, be ignored ; and we shall now proceed to inquire how far it is supported by the Monument already referred to.

The announcement of the discovery of an ancient Christian Monument in China created considerable sensation in Europe. Its high antiquity raised the surprise and provoked the curiosity of some ; the same antiquity, and the medium through which the intelligence was transmitted to the West, created suspicions in others.

The Monument, which is still preserved in China, was discovered in 1625 by some labourers who were engaged in digging out the foundations of an old building in the city of Si-gan-foo, capital of the north-western province Shen-se, which was

Goli lUS, p.

THE CHRISTIAN MONUMENT. 15

then also the capital of the empire. It is of marble, about ten palms in length, five palms in breadth ; and it is said — but we cannot credit this part of the story — that thirty men could hardly move it. Its upper part terminates in a pyramid, upon the face of which is sculptured a cross, Avhose arms terminate in fleurs-de-lys, like those upon the pretended tomb of St. ' Thomas at Miliapore. The cross is surrounded with clouds, and above it are three lines of Chinese characters containing the title of the inscriptions which are found on the upper surface of the marble. These inscriptions are also in the Chinese character, and on both sides there are farther inscriptions in the ancient Syrian or Estrangelo character.

When the Monument was discovered, the governor of the city had it transported from its place, and after having it cleaned and examined he caused it to be raised upon a pedestal and placed under a roof, that it might be seen of the public and protected from the weather. Shortly after, the emperor, hearing of the discovery, had it placed in a pagoda, or temple of bonzes, about a quarter of a mile from Si-gan-foo, where it is still preserved with great care.

The first who intei'preted this inscription was the

Mandarin Leon, a recent convert to Chrlstianityi and who published a book upon the subject. The Portuguese Jesuit, Father AlvarSs Sernedo, also bestowed much pains to interpret the Monument, but the missionaries were not satisfied with the labours of either the one or the other. Another interpretation was undertaken, which will be found in Father Klrcher's China Illustrata.

A careful transcription of the Monument was first brought to Rome by the Jesuit Couplet, and an account of its discovery and meaning was published there, in 1631, in the Italian language. The contents of both the Syrian and Chinese inscriptions are highly curious. The Syrian, on both sides, mentions the erection of the Monument, in the time of Mar Anan- Jesu, Catholic patriarch of the Nestorian or Chaldean Christians, and of Adam, papas or metropolitan of Zinosthan, by Mar Jazed-Buzid, suffragan-bishop of Chumbdan, son of Milef the priest from Balech in Togursthan, in the Greek era 1092, that is, in 781 of the Christian era. After this follows a list of not less than seventy names, being the bishops, priests, and monks who had preached Christianity in the church founded in China down to that date.

The subjoined version of the Chinese inscription

THE CHINESE MONUMENT. 17

we have translated from the French translation made by the most learned Sinologue M. h6ontiewski. It differs from the version of the learned missionary Visdelou, bishop of Claudiopolis, which will be found in the Journal des S9avans for 1760. The discrepant translations arise from the greater or less knowledge of the Chinese language possessed by the translator, or from imperfect transcripts of the original having been employed. Notwithstanding the great poverty of that language, and its want of precision, we cannot understand otherwise how European versions should so greatly differ : —