LETTER XVI. From the Same. I KNOW not whether I am more obliged to the Chinese missionaries for the instruction I have received from them, or prejudiced by the falsehoods they have made me believe. By them I was told that the Pope was universally allowed to be a man, and placed at the head of the church; in England, however, they plainly prove him to be a whore in man's clothes, and often burn him in effigy as an impostor. A thousand books have been written on either side of the question: priests are eternally disputing against each other; and those mouths that want argument are filled with abuse. Which party must I believe, or shall I give credit to neither? When I survey the absurdities and falsehoods with which the books of the Europeans are filled, I thank Heaven for having been born in China, and that I have sagacity enough to detect imposture. The Europeans reproach us with false history and fabulous chronology: how should they blush to see their own books, many of which are written by the doctors of their religion, filled with the most monstrous fables, and attested with the utmost solemnity. The bounds of a letter do not permit me to mention all the absurdities of this kind, which in my reading I have met with. I shall confine myself to the accounts which some of their lettered men give of the persons of some of the inhabitants on our globe: and not satisfied with the most solemn asseverations, they sometimes pretend to have been eye-witnesses of what they describe. A Christian doctor, in one of his principal performances,' says, that it was not impossible for a whole nation to have but one eye in the middle of the forehead. He is not satisfied with leaving it in doubt; but in another work,2 assures us, that the fact was certain, and that he himself was an eye-witness of it. When, says he, I took a journey into Ethiopia, in company with several other servants of Christ, in order to preach the gospel there, I beheld, in the southern provinces of that country, a nation which had only one eye in the midst of their foreheads. You will no doubt be surprised, reverend Fum, with this author's effrontery; but, alas! he is not alone in this story: he has only borrowed it from several others who wrote before him. Solinus creates another nation of Cyclops, the Arimaspians, who inhabit those countries that border on the Caspian Sea. This author goes on to tell us of a people of India, who have but one leg and one eye, and yet are extremely active, run with great swiftness, and live by hunting. These people we scarcely know how to pity or admire but the men whom Pliny calls Cynamolci, who have got the heads of dogs, really deserve our compassion; instead of language, they express their sentiments by barking. Solinus confirms what Pliny mentions; and Simon Mayole, a French bishop, talks of them as of particular and familiar acquaintances. After passing the deserts of Egypt, says he, we meet with the Kunokephaloi, who inhabit those regions that border on Ethiopia; they live by hunting; they cannot speak, but whistle; their chins resemble a serpent's head; their hands are armed with long sharp claws; their breast resembles that of a greyhound; and they excel in swift ness and agility. Would you think it, my friend, that these odd kind of people are, notwithstanding their figure, excessively delicate; not even an alderman's wife, or Chinese mandarine, can excel them in this particular. These people, continues our faithful bishop, never refuse wine; love roast and boiled meat: they are particularly curious in having their meat well dressed, and spurn at it if in the least tainted. When the Ptolemies reigned in Egypt (says he a little farther on) those men with dogs' heads taught grammar and music. For men who had no voices to teach music, and who could not speak, to teach grammar, is, I confess, a little extraordinary. Did ever the disciples of Fohi broach any thing more ridiculous? Hitherto we have seen men with heads strangely deformed, and with dogs' heads; but what would you say if you heard of men without any heads at all? Pomponius Mela, Solinus, and Aulus Gellius, describe them to our hand: «The Blemiæ have a nose, eyes, and mouth on their breasts; or, as others will have it, placed on their shoulders." One would think that these authors had an antipathy to the human form, and were resolved to make a new figure of their own but let us do them justice. Though they sometimes deprive us of a leg, an arm, a head, or some such trifling part of the body, they often as liberally bestow upon us something that we wanted before. Simon Mayole seems our particular friend in this respect; if he has denied heads to one part of mankind, he has given tails to another. He describes many of the English of his time, which is not more than a hundred years ago, as having tails. His own words are as follow: In England there are some families which have tails, as a punishment for deriding an Augustin friar sent by St Gregory, and who preached in Dorsetshire. They sewed the tails of different animals to his clothes; but soon they found that those tails entailed on them and their posterity for ever. It is certain that the author had some ground for this description. Many of the English wear tails to their wigs to this very day, as a mark, I suppose, of the antiquity of their families, and perhaps as a symbol of those tails with which they were formerly distinguished by nature. You see, my friend, there is nothing so ridiculous that has not at some time been said by some philosopher. The writers of books in Europe seem to think themselves authorized to say what they please; and an ingenious philosopher among them' has openly asserted, that he would undertake to persuade the whole republic of readers to believe, that the sun was neither the cause of light nor heat, if he could only get six philosophers on his side. Farewell. LETTER XVII. From the Same. WERE an Asiatic politician to read the treaties of peace and friendship that have been annually making for more than a hundred years among the inhabitants of Europe, he would probably be surprised how it should ever happen that Christian princes could quarrel among each other. Their compacts for peace are drawn up with the utmost precision, and ratified with the greatest solemnity; to these each party promises a sincere and inviolable obedience, 'Fontenelle. and all wears the appearance of open friendship and unreserved reconciliation. Yet, notwithstanding those treaties, the people of Europe are almost continually at war. There is nothing more easy than to break a treaty ratified in all the usual forms, and yet neither party be the aggressor. One side, for instance, breaks a trifling article by mistake; the opposite party, upon this, makes a small but premeditated reprisal; this brings on a return of greater from the other; both sides complain of injuries and infractions; war is declared; they beat; are beaten; some two or three hundred thousand men are killed; they grow tired; leave off just where they began; and so sit coolly down to make new treaties. The English and French seem to place themselves foremost among the champion states of Europe. Though parted by a narrow sea, yet are they entirely of opposite characters; and from their vicinity are taught to fear and admire each other. They are at present engaged in a very destructive war, have already spilled much blood, are excessively irritated, and all upon account of one side's desiring to wear greater quantities of furs than the other. The pretext of the war is about some lands a thousand leagues off: a country cold, desolate, and hideous; a country belonging to a people who were in possession for time immemorial. The savages of Canada claim a property in the country in dispute; they have all the pretensions which long possession can confer. Here they had reigned for ages without rivals in dominion, and knew no enemies but the prowling bear or insidious tiger; their native forests produced all the necessaries of life, and they found ample luxury in the enjoyment. In this manner they might have continued to live to eternity, had not the English been in |