Part 2 — THE JEWS IN CHINA.

There is a quaintness in the notion of a Jewish colony surrounded by Chinese; the fixed among the fixed. The fact that such a colony exists, or has existed when found, ought to be especially remarked, for to ethnologists and others it may prove a valuable opportunity for speculation. Jews in China, what will they be like? Will the Jew stand out from the surrounding uniformity of Chinese life, like the one tree of the desert (for which, see Panorama of Overland Mail, and hear lecture upon same); or will he become non-entity, like among like, adding nothing to the first idea—silence in a calm? In the Jewish synagogue in Kai-foung-fou, concerning which we have presently to speak, there are Chinese inscriptions. The first placed there in 1444, by a literary Jew, is intended to prove the close analogy between Jewish and Chinese points of doctrine. "The author," it says, "of the law of Yse-lo-ye (Israel) is Ha-vou-lo-han (Abraham). His law was translated by tradition to Nichè (Moses). He received his book on Mt. Sinai. His book has fifty-four sections. The doctrine which is therein contained is much like that of the Kings," (which are sacred volumes of the Chinese). The author of the inscription repeats many passages to prove that in their worship to heaven, their ceremonies, their behavior to the old and young, their patriarchal character, their prayers, and their mode of honoring dead ancestors, the Jews resemble the Chinese.

The author of a second inscription, a grand mandarin in his own time, speaks to the same purpose. "From the time of Han," says this gentleman, whose name is Too-tang, "from the time of Han, the Jews fixed themselves in China; and in the twentieth year of the cycle 65, (which is, by interpretation, 1163,) they offered to the Emperor Hiao-tsong a tribute of cloth from India. He received them well, and permitted them to live in Kai-foung-fou. They formed then sixty-six families. They built a synagogue where they placed their Kings, or Divine Scriptures." This mandarin concludes with an eulogium of Jewish virtue, after the approved manner of epitaphs.

The Jews emphatically cultivated agriculture, commerce, were faithful in the armies, upright as magistrates, and rigid in observance of their ceremonies. One only wants to wind up with the scrap, "Affliction sore, long time they bore;" but affliction on the part of the Chinese, at any rate, they certainly did not bear; they were more than tolerated, they were understood; ceremony-men to ceremony-men were ceremoniously polite to one another. The Jews and Chinese even intermarried; on their first introduction by way of Persia to the Chinese Empire, they had settled here and there in sundry Chinese cities; but by the marriage with Chinese disciples of Confucius or Mahomet, the Jewish colonies were melted down into the pure Chinese metal; and when this history begins, nothing is known of any synagogue in China, save the synagogue at Kai-foung-fou, which is a city in the heart of the Flowery Land, the capital of the central province of Honan; and for an account of which we are indebted to Father Ricci, one of the Jesuit Missionaries.

Father Ricci died in the year 1610, at Pekin, which was his station. Father Ricci, at Pekin, first heard of the Jewish synagogue at Kai-foung-fou, and the information startled him exceedingly. The young Jew who enlightened Father Ricci on the subject told him that there were then at Kai-foung-fou barely a dozen Jewish families, and that for five or six hundred years they had preserved in their synagogue a very ancient copy of the Pentateuch. The father produced a Hebrew Bible, and the young man recognized the characters, although he could not read them, for he knew no language but Chinese. Four years after this, Father Ricci (whose business at Pekin would not permit him to go gadding) had an opportunity of sending off to Kai-foung-fou a Chinese Jesuit, with a letter written in Chinese, to the chief of the synagogue. He explained to the rabbi his own reverence for the books of the Old Testament, and informed him of its fulfilled predictions, and the advent of a Messiah. The rabbi shook his head at that, saying, "that so it could not be, because they had yet to expect the Messiah for ten thousand years." The good natured rabbi nevertheless did homage to Father Ricci's great abilities. He was an old man, and saw none about him fit to guide his people; he therefore besought the learned Jesuit to come to Kai-foung-fou, and undertake the guidance of the synagogue, under one only condition, a true Chinese-Jewish one, that he would pledge himself to abstinence from all forbidden meats. However, that was very much as if Dr. Jones of Bettws-y-Coed should offer his practice to Sir B. Brodie of London. Father Ricci had a larger work in hand, and so he stopped at Pekin.

In 1613, Father Aleni (such an uncommonly wise man, that the Chinese called him the Confucius of Europe) was directed to proceed to Kai-foung-fou and make investigation. Father Aleni, being well up in his Hebrew, was a promising man to send on such an errand, but he found the rabbi dead, and the Jews, though they let him see the synagogue, would not produce their books. The particulars of nothing having been done on this occasion are to be found related by Father Trigaut, in choice Latin, and choicer Italian, (de Expedit. Sinicâ, lib. 1., cap. 2, p. 118,) and by Father Samedo (Relatione della China, part 1., cap. 30, p. 193.)

A residence was established by the Jesuits in Kai-foung-fou. Now, thought those who thought at all upon such matters, we shall have something done. If we can only compare our Old Testament texts with an ancient exemplar, that will be no small gain. A certain father Gozani went zealously into the whole subject, entered the synagogue, copied the inscriptions, and transmitted them to Rome.

The Jews told Father Gozani that in a temple at Pekin was a large volume, wherein were inscribed the sacred books of foreigners resident in China. That volume was sought afterwards by Europeans at Pekin, but not found. Certainly such a volume does exist among the Chinese records. The Jews, however, told Father Gozani not only about what existed in Pekin, but all about themselves at Kai-foung-fou. The Father wrote a letter, dated 1704, containing what he learned in this manner. It appears that by that application of "soft sawder" which is or ought to be well understood by men of the world and Jesuits, the Father gratified the Jews, so that they paid him voluntary visits. He returned their visits by a call upon them at their synagogue, where, he says—"I had a long conversation with them; and they showed me their inscriptions; some of which are in Chinese, and others in their own tongue. I saw also their Kims, or religious books, and they suffered me to enter even the most secret place of their synagogue, to which they can have no access themselves. That place is reserved for their Chian-Kiao; that is to say, chief of the synagogue, who never approaches it but with the most profound respect.

"There were thirteen tabernacles placed upon tables, each of which was surrounded by small curtains. The sacred Kim of Moses (the Pentateuch) was shut up in each of these tabernacles, twelve of which represented the Twelve Tribes of Israel; and the thirteenth, Moses. The books were written on long pieces of parchment, and folded up on rollers. I obtained leave from the chief of the synagogue to draw the curtains of one of these tabernacles, and to unroll one of the books, which appeared to me to be written in a hand exceedingly neat and distinct. One of these books had been luckily saved from the great inundation of the river Hoang-ho, which overflowed the city of Kai-foung-fou, the capital of the province. As the letters of the book have been wetted, and on that account are almost effaced, the Jews have been at great pains to get a dozen copies made, which they carefully preserve in the twelve tabernacles above mentioned.

"There are to be seen also in two other places of the synagogue, coffers, in which are shut up with great care several other little books, containing different divisions of the Pentateuch of Moses, which they call Ta-Kim, and other parts of their law. They use these books when they pray; they showed me some of them, which appeared to be written in Hebrew. They were partly new and partly old, and half torn. They, however, bestow as much attention on guarding them as if they were gold or silver.

"In the middle of the synagogue stands a magnificent chair, raised very high, and ornamented with a beautiful embroidered cushion. This is the chair of Moses, in which every Saturday, and days of great solemnity, they place their Pentateuch, and read some portions of it. There also may be seen a Van-sui-pai, or painting, on which is inscribed the Emperor's name; but they have neither statues nor images. This synagogue fronts the west, and when they address their prayers to the Supreme Being, they turn towards that quarter, and adore him under the name of Tien, Cham-Tien, Cham-ti, and Kao-van-voe-tche; that is to say, Creator of all things; and lastly, of Van-voe-tchu-tcai, Governor of the Universe. They told me that they had taken these names from the Chinese books, and that they used them to express the Supreme Being and First Cause.

"In going out from the synagogue, I observed a hall, which I had the curiosity to enter, but I found nothing remarkable in it, except a great number of censers. They told me that in this hall they honored their Chim-gins, or the great men of their law. The largest of these censers, which is intended for the Patriarch Abraham, stands in the middle of the hall, after which come those of Isaac, and Jacob, and his twelve branches, or the Twelve Tribes of Israel; next are those of Moses, Aaron, Joshua, Esdras, and several other illustrious persons, both male and female.

"After quitting this apartment, they conducted us to the Hall of Strangers, in order to give us an entertainment. As the titles of the books of the Old Testament were printed in Hebrew at the end of my Bible, I showed them to Cham-Kiao, or chief of the synagogue; he immediately read them, though they were badly printed, and he told me that they were the names of their Chin-Kim, or Pentateuch. I then took my Bible, and the Cham-Kiao took his Beresith (thus they name the Book of Genesis); we compared the descendants of Adam, until Noah, with the age of each, and we found the most perfect conformity between both. We afterwards ran over the names and chronology in Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, which compose the Pentateuch, or five Books of Moses. The chief of the synagogue told me that they named these five books Beresith, Veelesemoth, Vaiiora, Vaiedabber, and Haddebarim, and that they divided them into fifty-three volumes; viz., Genesis into twelve, Exodus into eleven, and the three following books into ten volumes each, which they call Kuen. Some of these they opened, and presented to me to read; but it was to no purpose, as I was unacquainted with the Hebrew language.

"Having interrogated them respecting the titles of the other books of the Bible, the chief of the synagogue replied, that they were in possession of some of them, but that they wanted a great many, and of others they had no knowledge. Some of his assistants added, that they had lost several books in the inundation of the Hoang-ho, of which I have spoken."

Father Gozani has spoken of the inundation, but we have not, and so we will do so now. Previously, however, we may call attention to the distinct adoption of the Chinese "Hall of Ancestors" among these Jews, and of a place for showing hospitality to strangers as an appendage to their place of worship. It is in this way that, without violating their own opinions, they became assimilated more completely to their neighbors. Father Gozani also notes that their accounts of sacred history were grossly disfigured with Talmudical legends, or other stories of that class—a fact not to be lost sight of by the speculator. The Jews, in the time of Father Gozani, composed seven families—Phao, Kin, Che, Kao, The-Man, Li, Ngai—including in all about one thousand souls. They intermarried with each other, and had their own fashion of hair-cutting. These seven families of Kai-foung-fou were the remains of seventy who had of old established themselves in that capital. Now for the inundation. That event took place in the year 1642, and it occurred as follows:—Li-cong-tse, a rebel, with a big army, besieged the city. The inhabitants, after defending themselves for six months, still refused to succumb, because they expected rescue from the Emperor. The Emperor did come, a vastly clever fellow, who determined to destroy the enemy by a great master-stroke. "I'll drown every man-jack!" he said, and broke the dikes that confined the Hoang-ho, or Yellow River, a league distant from the city. Out poured the stream and drowned the besiegers, and besieged the city in its turn, knocked down its walls, and destroyed thirty thousand of its inmates. The Emperor, a cockney sportsman on the largest scale, shot at the pigeon and killed the crow. It was in this inundation that the number of the Jews was thinned; diluted by the waters of the river, their Pentateuch was damaged and some other portions of their scripture altogether lost.

Before passing down from Father Gozani, we must extract his rough picture of the Jewish synagogue, as it existed in his day. He says of the Jews—

"They have no other synagogue but this, in the capital of the province of Ho-Nan. I perceived in it no altar, nor any other furniture, but the chair of Moses, with a censer, a long table, and large chandeliers, in which were placed candles made of tallow. This synagogue has some resemblance to our European churches; it is divided into three aisles; that in the middle is occupied by the table of incense, the chair of Moses, the painting, and the tabernacles already mentioned, in which are preserved the thirteen copies of the Pentateuch. These tabernacles are constructed in the form of an arch, and the middle aisle is like the choir of the synagogue; the two others are set apart as places of prayer, and for the adoration of the Supreme Being. Within the building there is a passage which runs quite round.

"As there formerly were, and still are, among them Bachelors and Kien-sens, which is a degree different from that of a Bachelor, I took the liberty of asking them if they rendered homage to Confucius; they replied that they honored him in the same manner as the rest of the literati, and that they assisted them in solemn ceremonies, which are performed in halls dedicated to their great men. They added, that in spring and autumn they practised certain rites in honor of their ancestors, according to the manner of Chinese, in the hall next to their synagogue; that they did not present them the flesh of hogs, but of other animals; that in other ceremonies they were contented with offering them porcelain dishes filled with dainties and sweetmeats, which they accompanied with perfumes and profound reverences or prostrations. I asked them, likewise, if in their houses or Hall of Ancestors, they had tablets in honor of their departed relations; they replied that they used neither tablets, images, nor any thing else, but only a few censers. We must, however, except their mandarins, for whom alone they place in the Hall of Ancestors a tablet inscribed with their name and rank."

Father Gozani adds, that "these Jews, in their inscriptions, call their law the Law of Israel, Yselals-Kiao, which they name also Kon-Kiao, Ancient Law; Tien-Kiao, Law of God, and Tien-Kin-Kiao, to signify that they abstain from blood, and cut the nerves and veins of the animals they kill, in order that the blood may flow more easily from them."

This custom gives to the Jews in China, at the present day, the name of Cut-Nerves. To the present day our story now descends; for, after the time of Father Gozani, blank follows in the way of action. Father Etienne, who meditated a work upon the Sacred Scriptures in reply to the Critici Sacri, was eager to push on investigations. From the letters of Father Gozani, and from those which Father Domingo and Gambil wrote upon it, material was obtained for the memoir published under the direction of M. L. Aimé Martin, in which he remarks that the detail would be regarded with the more curiosity, as it had been often demanded, and as Father du Halde had contented himself with merely promising it in his great work, "Description de la Chine." So we have fairly got out of the past into the present, where our story thus runs on.

In the year 1815, the Chinese Jews endeavored unsuccessfully to communicate with Europe by means of a Hebrew letter addressed to London, which seems not to have been delivered. Last year the Jewish Society of London determined, however, to communicate with them. Miss Cooks, an energetic and devoted Jewess, placed her purse in the hands of the Society; nothing impeded fresh research; the English bishop at Hong Kong co-operated, Dr. Medhurst was consulted, and two Chinese Christians were at length appointed to proceed to Kai-foung-fou. The elder of these two was a bachelor; the younger was a student from the Missionaries' College at Batavia; but the junior was named to head the enterprise, because he had previously displayed zeal and ability, and also because he could write English fluently, and would journalize in that language. His journals, therefore, could be laid before Miss Cooks, uninjured by translation.

Our heroes—for so we will call the two adventurers—set out from Shanghae, on the 15th of last November, by boat to Toing-kiang-tou. In a car, drawn by mules, they were then jolted along, following the track of the Hoang-ho, rising at three o'clock on winter mornings, to save time—a proceeding which involves almost supererogatory self-denial. Population near the Yellow River they found rare and unhealthy. Localities which figure in the geographical charts of the empire as principal places, or as towns of the second class, are but huge piles of rubbish, surrounded by crumbling walls. Here and there a gate, with its inscription half-effaced, informs the traveller that he is entering a mighty town.

Perseverance, and a mule car, brought the travellers to Kai-foung-fou. They found there many Mahometans, openly exercising right of conscience, and flying their religion on a flag displayed over their gate. These Mahometans are, for the most part, hotel-keepers, and with one of them our heroes lodged. Of him they began asking about Cut-Nerves. Mine host of the Crescent said there were still some Jews in Kai-foung-fou, and offered himself as a cicerone to their synagogue. Thither they went. They found its outer wall in ruins; briers and dirt filled the grand entrance; "the pillars of the building, the inscribed marbles, the stone balustrade, before the peristyle of the temple, the ornamental sculpture—all were cracked, broken, and overturned." Under the wings of the synagogue, the chapels built in honor of the patriarchs—nestled together, cold and naked, sleeping on the bare stones, those objects of our European interest, "the Jews in China." Poor and miserable as they are, they had begun to sell the stones of their temple for bread, and a portion of land within their sacred inclosure had been already sold to an adjacent temple of the Buddhists.

Still, there were the cylinders inclosing the sacred rolls of the Old Testament, which, luckily, had not proved eatable. In number, these rolls were about a dozen, each thirty feet long by three feet wide. They are of white sheep-skin, inscribed with very small Hebrew characters.

For fifty years these poor Jews have been without the guidance of a rabbi, and there is not one left who can read a word of Hebrew. In a dozen years, probably, the last trace of the Jews in China will expire. The travellers gave money to the mournful congregation in the synagogue, and received leave to copy the inscriptions, about which the Jesuits had previously informed us. Moreover, they obtained, and have brought home, eight Hebrew manuscripts; six contain portions of the Old Testament, namely, of Exodus, chapters 1-6, and 38-40; of Leviticus, chapters 19, 20; of Numbers, chapters 13, 14, 15; of Deuteronomy, chapters 11-16, and chapter 32; with portions of the Pentateuch, the Psalms, and Prophets. The other two manuscripts are of the Jewish Liturgy. The leaves of these manuscripts "are of a species of card-board, on which the words, as it were, are engraved with a point; the binding is in silk, and bears evident marks of being of foreign origin. Two Israelitish merchants, to whom these books were shown at Shanghae, spoke of having seen similar ones at Aken, and the presence here and there upon the margins of Persian words, interspersed with Hebrew annotations, seemed to indicate that the books came originally from some western country of Asia, perhaps Persia, or some of the high provinces of India, where Persic has from time immemorial been the language used among people of education. Although the annotations mentioned are numerous, and apparently referring to different epochs, no trace of any Chinese character is to be discovered, nor any of those marks or signs which immediately betray Chinese origin. No date exists by which the age can be determined."

We hope the statement is correct which tells us that these manuscripts are to be deposited in the British Museum. Fac-similes are at the same time promised, printed in Hebrew, accompanied with a plan of the synagogue, made on the spot by the Chinese travellers, and the journal of our junior hero, written in English and Chinese. The journal in English would not be a very ponderous affair, the entire expedition having occupied only two months—the residence at Kai-foung-fou, five days. We may usefully remember how the good Chinese, rising so fearfully betimes, did justice to the generosity and zeal of their patroness. Are there not men of might at work upon investigations for the public, who, at their ordinary rate, might have come to abandon this business in forty years, after eliminating fifty pounds of blue-book?