lid. Presently in came the Chinaman in a hot rage, and demanded his

backgammon-board. Upon this the sailor jumped up, seized the Chinaman by the collar, who commenced turning pale, and, shaking him rather roughly, demanded why he gave him “that bad dollar.” The poor fellow protested his innocence, denying the charge. This dodge would not do; so, shouting to a landlord to bring in a policeman, the Chinaman darted for the door, and retraced his steps with all possible speed.

The females are kept under great subjection, being looked upon as little better than slaves. They are not allowed to be educated, but are kept in ignorance. The higher classes dress very richly, wearing many ornaments of gold. In some things we think they show much more good sense than our American ladies. Fashion, with them, does not change every month, yet they all dress in good taste. Their manner of dressing the hair is decidedly superior to that of our own fair countrywomen. On their wrists they wear heavy gold bracelets, generally placed there when quite young, and, were it not for their small feet, they would make a good appearance. This deformity, for we can call it nothing less, causes them to walk as though they were crippled. Many of them are obliged to use the cane to assist them, and they always appear as if it caused them pain to walk. The small feet, we were credibly informed, are confined to the aristocracy. They appear more like club-feet than natural ones, the ankle and foot having both become one. The females are much better-looking than the men. We seldom noticed the high cheek-bones, or eyes so wide apart; and, moreover, their heads are covered by _nature’s covering_—fine black hair. In complexion they resemble the brunette.

We noticed one very singular fact. As many times as we visited the shops of the merchants, we never saw any females in them, not even belonging to the merchant’s family, who generally reside in the same building. We often wondered at this, so different from our own customs; but then we recollected that we were “outside barbarians,” and could not, of course, be expected to know what was right. On inquiring of “Acowo,” a merchant of high standing, the reason of this custom, his only answer was, “No proper alla same that pigeon; no good.” Very satisfactory, truly!

On Sunday the stores and shops of the Chinese are kept open as usual. They regard no day as a Sabbath. Gambling is carried on to a very great extent among all classes. On entering a shop at almost any time, you will see a number of persons engaged in gambling in the rear portion of the room. The cards are long, narrow slips of pasteboard, with numerous Chinese characters or devices inscribed upon them. The countenances of the players betrayed all the varieties of expression, from that of the fortunate to the unlucky gamester. One may behold the happy and contented look of the winner; again may be seen the countenance livid, lips compressed, eyes glaring, and the whole face betraying the intense excitement of the loser.

It was unsafe at this time to walk the streets of Hong Kong at night, particularly in Typen-shang, or the Chinese portion, or among the boatmen who congregate on the wharves. Although the police were extremely vigilant, very frequently was the pedestrian waylaid, knocked down, and robbed. The boatmen were not to be trusted, as many cases occurred where seamen, returning from the shore to their respective ships at night, were either drugged or knocked in the head, their pockets rifled, and bodies thrown overboard. An officer attached to the steam frigate Susquehanna, while returning to the ship, was thus treated. His body was stripped of its clothing, and then thrown overboard, his murderers supposing him dead. However, the water revived him, and, being an excellent swimmer, he gained the nearest vessel in a weak and nearly exhausted state. Another instance came to our notice while there. The master of one of the American merchantmen in port, while walking through the streets of the Chinese portion of the town in broad daylight, was seized from behind, and his gold watch taken from him. As soon as possible he gave the alarm, and the rascal attempted flight. He was soon captured; not, however, until, seeing escape impossible, he dashed the watch against a stone building, thus destroying it. The punishment for theft, we were informed, is cutting off the hair of the culprit. As this is their greatest pride, they are disgraced forever when they lose their “tails;” and some of them have been known, feeling the disgrace so keenly, to proceed to the grave of a recently-interred Chinaman, rob the dead of its ornamental appendage, and splice or fasten it upon their own in such a manner as to escape detection; then remove to some place where they were not known. Many are seen, however, with no tails, and, like the fox in the fable, are shunned even by their own companions, who have the same desire for plunder, yet lack the courage to carry it out.

While walking through the streets of the city in search of adventure one day, we were startled by a most horrid din, and, looking up, saw approaching a band of musicians, blowing and beating their instruments for dear life. Following this were the bearers of a coffin, which was placed upon a bier, the coffin resembling very much in shape the trunk of a tree, with the larger or spreading part for the head of the deceased, who, we were informed, was the “head” of a family. Next came the mourners—the wife and children of the deceased—dressed in pure white, which is their color for mourning. A number of the friends of the deceased, with about twenty American sailors, “slightly elevated,” brought up the rear. The whole procession was going on “a run”—music, mourners, and all hands—“running away from Josh,” as Boston Jack informed us. “Josh” is their evil spirit, and they believe that if they can get the deceased into the ground “in a hurry,” Josh will not trouble him, especially if music is used to frighten him; and we could not but think that the “music by the band,” together with the shouts and yells of the drunken sailors, was enough to frighten his Satanic majesty himself, and drive him out of the city. We stood viewing the procession until they passed from sight, and then came to the sage conclusion that “it takes all kinds of people to form a world.”

They are very strict in their laws about marriage in one sense, and rather loose in another. A Chinaman can have but one wife, who, in marrying, assumes his name; but he is allowed as many _handmaids_ as he chooses to have. Thus they avoid polygamy, and still practice it. Marriage, also, between those bearing the same name is unlawful. The grounds of divorce are seven, some of which are rather amusing. The first is barrenness; the others are adultery, disobedience to the husband’s parents, talkativeness, thieving, ill-temper, and inveterate infirmities. Any of these, however, may be set aside by three circumstances: the wife having mourned for the husband’s parents; the family, since marriage, having acquired wealth; and the wife having no parent to receive her back. It is, in all cases, disreputable for a widow to marry again, and in some instances, especially those of a particular rank, it is illegal.

From the age of ten the females are kept very secluded, and have no opportunity of intercourse with the other sex until they are married. In fact, they never see their intended until the time of marriage. Some of them, we should judge, would be sadly disappointed when they come to look at each other for the first time. All that they know of each other before marriage is through their fathers, mothers, or aunts, which, we should think, would be rather unsatisfactory. Yet we are inclined to the belief that they do, by some hook or crook, manage sometimes to get a glimpse of each other’s faces before marriage, else how could the following lines have come into existence, especially the third line of the third verse? It is said to be Chinese, though we rather incline to the contrary:

“Oh, daughter of the great Ching-Chum, Whose eyes like Kasian diamonds glow, And wilt thou love thy Fa-fe-Fum, My sweet, my lovely Ho-ang Ho?

“The swans their downy plumage lave Where Lano’s wandering waters flow; But can the swans of Lano’s wave Compare with thee, my Ho-ang Ho?

“Six moons have traveled through the skies, And softly gleamed on Kifing-O, Since first thy beauty met my eyes, Light of my soul, my Ho-ang Ho.

“Oh! when I clasp thee to my breast, Chang-fee, to whom the nations bow, Shall not be half so truly bless’d As Fa-fe-Fum and Ho-ang Ho!”

The birth of a son is an occasion of great rejoicing; the family, or surname, is first given, and then the “milk name,” which is generally some diminutive endearment. A month after the event, the relatives and friends jointly send the child a silver plate, on which are engraven, “Long life, honors, and felicity.” The boys are trained in behavior and ceremonies from their earliest childhood; and at four or five they commence reading. The importance of general education was felt so long since in China, that a work, written before the Christian era, speaks of the _ancient_ system of instruction, which required that every town and village, down to only a few families, should have a common school. The wealthy Chinese employ private teachers, and others send their sons to day-schools, which are so well attended that the fees paid by each boy are extremely small. In large towns evening schools are held, that those who are compelled to labor through the day may not be without the advantages of education.

A Chinese school is a great curiosity to an American. They all study aloud, and it appears to cause no confusion with either teachers or scholars, though it would in a Yankee school. But their appearance is the greatest curiosity. Such a set of bald heads with young bodies, their only hair a braided queue hanging down the back—such young faces in the dress of old men, in frocks, leggins, and large shoes, with boys’ motions and actions, and the medley of voices—such a variety of grotesque sounds and tones, is a very novel sight, and would make a laughable picture; but it would be necessary to produce the sounds to give a correct idea of a Chinese school.

Of all the objects of the care of the Chinese, there are none to which they so religiously attend as the _tombs of their ancestors_, for they believe that any neglect is sure to be followed by worldly misfortune. It is here that they manifest a religious zeal which is hardly shown toward their gods. Their ceremonies connected with the treatment of the dead are of a striking character. Aside from the burial service, of which we have already spoken, there are others commanded by their ritual to be performed. The original and strict period of mourning is for a parent three years, but this is commonly reduced in practice to twenty-seven months. Full three years must elapse from the death of a parent before a child can marry.

A pleasing anecdote in relation to filial piety is related of a youth named Ouang-Ouci-Yuen. Having lost his mother, who was all that was dear to him, he passed the three years of mourning in a hut, employing himself in his retirement composing verses in honor of his parent. These are quoted by the Chinese as models of sentiment and tenderness. The period of his mourning having elapsed, he returned to his former residence, but did not forget his filial affection. His mother had always expressed great fears of thunder, and, when it was stormy, would request her son not to leave her. Therefore, as soon as he heard a storm coming on, he would hasten to his mother’s grave, saying softly to her, “_I am here, mother._”

The disposal of parental property by will is restricted to the legal heirs. The eldest son has a double portion, or, more correctly speaking, the property may be said to descend to the eldest son in trust for all the younger brothers. Over them he has considerable authority. They generally live together, and club their shares, by which means families in this over-peopled country are more easily supported than they otherwise would be. The constant exhortations in the “Book of Sacred Edicts” point to this usage, and the necessity for it, as they relate to the preservation of union and concord among kindred and their families.

We are informed that the crime of infanticide prevails here to a great extent, especially as regards female infants. They consider it a great tax to bring them up and support them, as they think they receive no particular benefit from so doing. This crime is more common among the poorer classes, who, from their poverty, feel unable to support them. To male children they appear much attached.

We were awakened one morning by the heavy guns of the “Susquehanna,” and at first could not imagine the cause. But on gaining the deck and looking around we saw all our national vessels with their gayest colors flying, and smoke issuing from their sides. We then recollected it was the ever-to-be-remembered 22d of February, the anniversary birthday of our dearly-loved WASHINGTON, the best and greatest man that ever lived. With great pride did we reflect that, so far from our own dear land even, his name and memory were revered, not only by his own countrymen, but by the descendants of those who would once have gloried in his defeat and death. The English naval vessels also dressed themselves in gay flags, the ever-beautiful stars and stripes flying at the foremast head, and following our own vessels in a national salute of thirty-one guns. Determined not to be outdone by _foreigners_, after all the men-of-war in port had ceased firing, the “Emily Morgan” hoisted the stars and stripes at the mizzen peak, and other colors at the fore, main, and mizzen trucks, brought her “six-pounder” to the gangway, and belched forth. This proceeding created great astonishment among the government vessels, who little expected to see a whaler saluting the anniversary-day. But why not? we thought, and fired our thirty-one guns, ending with a hearty “three times three,” which made the old harbor ring again. The band from the “Susquehanna” now struck up “Hail Columbia,” which seemed at once to transport us to the home of our beloved WASHINGTON, our _own_ dearly-loved home. The house of the American consul was thrown open to visitors, and we embraced the opportunity of calling and paying our respects. We there met many of our countrymen, who appeared to us like old friends, meeting at such a place and on such an occasion.

While rambling through the city, we called at the rooms of a Chinese artist, and there saw some beautiful paintings, mostly landscapes. The portraits were not as well executed, the majority being mere daubs. They appear greatly defective in painting the human figure, not having correct ideas of proportion, or arrangement of lights and shades. Some of the paintings representing groups looked really ridiculous; but still, if they have a picture to copy, they do it very finely.

Their powers of imitation, it is said, are not excelled by any people, but they seemingly have no inventive faculties. Yet we saw some things that would go to contradict this theory; and there is an anecdote which was told us by a citizen of Hong Kong, who vouched for its accuracy, that tends rather to disprove it, although the idea carried out was not, perhaps, strictly an original one. At the close of the celebrated “opium war,” some manufacturers at Sheffield, England, hearing of the celebrated imitative powers of the Chinese, sent to Hong Kong a quantity of the finest cambric needles, requesting their agent to ascertain if they could be imitated by the Chinese. The agent, accordingly, took some of them to a Chinese cutler, and, telling him what was wanted, left them. In a few days the needles were returned, with another package precisely similar, except that the needles manufactured by the Chinaman _all had eyes nicely drilled and finished in the points of them_! The Chinaman called the next day after he had sent the package, and requested the Englishman to send his needles to England, and ascertain if _they_ could be imitated. It is _needle_-ss to say that Johnny Bull never sent John Chinaman any more cambric needles to imitate.

Still, if you wish an article made, they must have a copy, and that copy will be _strictly followed_. An anecdote illustrating this is related—the truth of which we do not vouch for, however—of an English midshipman, who wished half a dozen pairs of pants made, of blue cloth. Accordingly, he selected his tailor, gave him the order, and left a pair as a pattern. It so happened that this pair had a small patch on the seat, and was minus several buttons; and when the new pants came on board, very neatly made, each had a similar patch, and the same number of buttons missing—the Chinaman charging for the extra sewing. As may be supposed, the middy was in a great rage; but all the satisfaction he could get was that they were made _exactly_ like the pattern left.

The Chinese manufacture a liquor which they call “sam shu,” which is very intoxicating, and of which they drink large quantities. It often happens that they entice our naval seamen to partake of this liquor, and they are as surely robbed as they _do_ partake of it, for it is almost always drugged by them for the purpose, that they may the easier rob poor Jack of his liberty money, or any thing else they can carry off. On awaking, finding himself stripped of every thing by the rascals, there is no resource for him but to return to his ship, which is done. One would think that this treatment _once_ would be sufficient; yet it is practiced upon some many times. Forgetting their former follies, they rush again into the embrace of the soul-destroying, maddening cup.

Having a desire to see something of the domestic life of the Chinese, and possessing a moderate share of what is sometimes termed “impudence,” we, in company with two of our shipmates, invited ourselves to _call_ upon a Chinese family. Selecting a house which had the appearance of having a wealthy owner, we marched to the door, and one of our number rapped. The door was opened by the lady of the house, and in we marched. She immediately motioned us to seats, looking at us, and evidently wondering to what she owed the honor of this visit. The house had a very neat, tidy appearance, as had also the hostess, who, though the mother of eight children, appeared scarcely thirty years of age. They were boys, all but two, and were romping about the room, raising “Ned” at a great rate. It being their dinner-hour, she went about her business, leaving her _polite_ visitors to make observations and amuse themselves as they pleased. She soon returned, and placed on the centre of the floor a large dish of boiled rice, another with vegetables, called the children, and seated them on the floor around the “wittles.” After passing us some tea, she took her station with the children, placed a portion of the rice and vegetables on the plate of each one, gave them their “chop-sticks” and told them, as we supposed, to commence. And commence they did. These _chop-sticks_ are two round, slim pieces of ivory, about eight inches in length, which supply the place of both fork and spoon. With the _chop-sticks_ in the right hand and the dish in the left, with its edge close to the mouth, the velocity with which they “fork” down the rice is certainly surprising. They handle these singular sticks with the greatest ease, picking up whatever they wish, and conveying it to the mouth.

The principal food of the Chinese consists of rice, vegetables, and fruit—eating little or no meat. The tea which our hostess had the kindness to pass us was of a most excellent flavor. They drink no tea but black, that being their favorite. It is very different from any we ever drank in America, having a much better flavor. After thanking the lady for her kindness, we took our leave, strolling into the “Josh house,” or temple of worship.

This building is of one story, but covers a large area of ground. It is very fancifully decorated on the outside; and on each side of the entrance is a large sculptured dragon, about twelve or fifteen feet in height. On coming to the gateway, we found the entrance paved with smoothly-hewn stone, and, ascending a few steps, we entered the building. Near the centre of the first room stands, or rather sits, cross-legged, a great, disagreeable-looking bronze idol. It is from twenty to thirty feet high; is represented as very fat, with an immense belly, and laughing, as if very happy. Before him is suspended a lantern, and in it a dim red light is burning, which is never permitted to go out. On a table-like altar in front Josh-sticks were smoking. In front of this table is a large metallic urn for containing the ashes of the Josh-sticks and offerings. Before the altar, in a line, are three stools, covered with little mats, for the worshipers to kneel upon. Above, near the roof, is a Chinese inscription in gilt letters; and each side of a post, extending from the roof to the floor, is lined with the same kind of characters.

On the right were two other gods, facing toward the left, also in a sitting posture, the legs being turned out, and the right foot of each resting on the back of a tortoise. They were about twenty-five or thirty feet high, and eighteen feet in circumference around their middle. They were ornamented with bright and various colors, and gilded and decorated in a profuse manner, appearing more like theatrical characters than gods. Many smaller figures of the human form are about the feet of the larger ones, as if paying them homage. These, also, are richly and handsomely painted, and gilded in a similar manner. All the gods have shrines, kneeling-stools, and Josh-sticks placed before them. The first of these gods, on the right of this room, is represented as a black man, with a huge beard, wearing a crown, and holding a sword in one hand. This is the god of war. The other is the god of music, with a complexion light and delicate, animated features, and regularly trimmed mustaches. He is playing a guitar, and smaller Chinese figures are playing at his feet.

On the left of the room, facing toward and corresponding with those on the right, were two other gods of the same size and style, and seated in the same manner as those on the opposite side of the hall. One of them had in one hand a dragon’s egg, with the young dragon just presenting itself, while in its other hand was held, writhing about the arm, a serpent which he was crushing. The other god held a flag, and had a very self-conceited expression of countenance, as if he was a very great character in his own estimation. These are the gods of vengeance and justice.

We passed through a door in the back part of the room into a second apartment. This room contains the greatest number of idols, and is where the principal religious ceremonies are performed. Idols are arranged all round the room, and there are several in the centre. As you enter the door, three huge gods, twenty-five feet high, appear, looking very demurely, with eyes cast downward. Two goddesses, one on each side, stand facing at right angles. They are all very richly dressed—the goddesses particularly so, having crowns on their heads. The others have nothing on their heads but a sort of skull-cap, without a front-piece. The usual amount of vases, Josh-sticks, etc., were standing around, besides various other things, the use of which we did not learn. On the left of the altar was a large iron kettle, used for a drum; and there was also a hollow instrument, made from a peculiar kind of wood, and in the shape of a large sleigh-bell, for drumming purposes. Back of all these idols is a goddess mounted upon an ass, the head of the animal being turned up toward her, as if braying. The gods around the outside of this room were in two rows, and were about the size of men, of various patterns and designs, probably that each worshiper might choose a god for himself.

While examining matters and things in this room, a female approached, and, going to a desk or counter that stood in one part of the room, held a short conversation with a priest who stood there. She then purchased a bunch of fire-crackers (such as Young America delights in on Independence days); then advanced to one of the large idols, kneeled down, bowing her head so that it touched the stone floor, three times in succession. She then took two sticks or pieces of wood, resembling oyster-shells, which she held above her head and let fall. This she repeated, bowing her head to the stone floor two or three times, taking particular care, however, not to strike the floor _hard_ enough to break any of the stones, or her head either. Appearing not to be satisfied, she arose, her countenance betraying great anguish. Leaving her angry god, she turned to the goddess, who, she thought, would better understand her feelings, being a woman like herself, and, with her head bowed again, went through the same forms. This time, on arising, she appeared more pleased, and, lighting Josh-sticks, she again commenced, holding the burning sticks in her hand, advancing to the goddess, then receding from it, then bowing to the floor, striking the head, etc., besides much more that was about as foolish. She then lighted the crackers, and threw them around in all directions. At last she took a bamboo box of tablets in her hand, shook it till one fell out, with some Chinese motto on it, which she carried to the priest, who interpreted it, giving her a corresponding slip of paper, which, we suppose, after being burned, entitles her to some thousands of cash in their spirit-world, or admits her to some great honors and privileges. Any person, by paying a few cash, can shake the box and obtain a similar receipt. After chin-chinning the principal god in the room, she departed.

In all the Chinese houses which we visited Josh-sticks are kept continually burning, to drive away the evil spirits, and keep them from harm.

While a part of the ship’s company were on shore enjoying themselves, the remainder, on board ship, were continually devising means to “kill time.” On one occasion, Tom W., our old joker, made his appearance on deck, presenting a most comical figure. He had on a pair of pants that came within six inches of his ankles, with a narrow piece of leather passing around the bottom of his feet for straps; a coat with the waist between his shoulders, and the skirts trailing the decks; the whole surmounted by a tall, bell-crowned hat, with narrow rim. About his neck was suspended a boatswain’s whistle. Rigged out in this style, he mounted the “hurricane deck,” and commenced pacing to and fro with great dignity. On board the “Susquehanna” they were exercising the men in loosing and furling the sails, and every time the whistle of the boatswain sounded on board, Tom replied, imitating them as nearly as possible, and turning “full front” to the frigate, over whose sides were seen sundry heads, peering at the whaler to see what could be the matter. To all this, however, Tom paid no attention, but continued his dignified strut, interspersing his walk with all manner of “calls” on his boatswain’s whistle. The quarter-master of the frigate now leveled his glass at the whaler’s “boatswain,” and took a long squint. Perceiving this, Tom called for his glass, and one of the boys passed him a _handspike_. Bringing it to bear, he “squinted” in return at the quarter-master; then would take a turn or two fore and aft the deck, give a shrill whistle, and again level his “glass.” By this time most of the officers of the “Susquehanna” were gathered on the quarter-deck of that vessel, staring at us, and probably thinking all hands drunk or crazy. Tom, who knew how far to carry the joke, now came down from his elevated position.

The sails having been loosed to dry during the day, toward evening the watch were sent up to furl them. Every thing in readiness, Tom’s whistle sounded, all hands sprang into the rigging, and mounted aloft. The sail was rolled on the yard at the sound of the whistle; the men descended from aloft, and mounted, furled a second, then a third sail, and so on through the whole programme: all was done at the sound of the boatswain’s whistle. This proceeding “astonished the natives;” the officers and crews of the several men-of-war and other vessels gazing at the new “wrinkle,” and systematic style of performing work on board a _Yankee sperm whaler_!

Notwithstanding the fact that numerous naval vessels belonging to the United States, England, and France are nearly all the time on this station, yet the coast and Canton River swarm with Chinese pirates. The government of China, also, has an armed junk, mounting twelve guns, stationed on the coast, for the ostensible purpose of protecting commerce; but it is pretty strongly believed that this Chinese man-of-war not only winks at the piracies committed, but is not backward about running up the black flag herself on certain occasions. About the time we arrived at Hong Kong, a brig bound to some part of the East Indies was overhauled, before she was clear of the bay, by a number of fishing-junks, as they professed to call themselves, and, after massacring nearly all the crew, and wounding the remainder—leaving them dead, as they supposed—they rifled the brig, taking away every thing they found of any value. The next morning she was found in this disabled condition by the Chinese man-of-war, who took her in tow, and brought her into port. One of the English men-of-war immediately got under weigh, and, after cruising among the various islands a few days, overhauled some of the junks and brought them in. The prisoners were immediately taken ashore and tried; several were hung, and the remainder imprisoned at hard labor for the remainder of their lives.

We had heard much of the Chinese theatre, or Sing Song, as they term it, and concluded we would pay it a visit. The building, which is a temporary erection, is very large, built of bamboo, and capable of containing four or five thousand persons. The gallery is large and commodious, it being built for the accommodation of the “fan-qui-loo” (foreign devils). The Celestials occupy the pit, and, there being no seats, they are compelled to stand. To see such a mass of heads, “all shaven and shorn,” in one compact space, swaying to and fro, and hear the continual buzz of their voices, is really amusing. And then to watch them as a policeman goes through the crowd, semi-occasionally bringing his short club down upon the bare heads of the Chinese, just heavy enough to make them sing out “Hi-yar-r-h! how can do? no proper.” Still, they make room for him, not caring to receive a second whack. After looking at the crowd below us, and wondering where they all came from, until we became somewhat restless, we were fairly startled by a most frightful, horrible din. Gongs, bells, and sundry other equally harmonious instruments were made visible, and the “orchestra” were beating and playing them as if each were paid according to the amount of noise he made, and was determined to win. This horrible _music_, as they termed it, appeared to increase, until we were obliged to stop our ears with our fingers, to prevent being entirely deafened. However, it ceased as suddenly as it commenced, and the performers made their appearance, dressed in the richest Chinese style. Alter going through a sort of pantomime, which lasted about half an hour, a couple of them, who appeared to be leaders of the different parties, jabbered away at each other in Chinese, and finally commenced a regular fight, which soon became general, all hands “pitching in” in the most scientific Chinese manner. Fire-crackers were burned, gongs sounded, and other warlike demonstrations generally were gone through with, until one of the parties, having killed their opponents, now dragged them from the stage. This was followed by other scenes equally interesting to those who could understand nothing that was said. The performances closed by acrobatic feats, which were equal, if not superior, to any we ever saw. We can only sum up the whole by saying the crowd was immense, the performance nonsensical, and the music horrible.

The Chinese method of erecting stone buildings is very singular; and, although it shows the inferiority of the Celestials to the “outside barbarians,” still it is very ingenious. A perpendicular bamboo wall is first built as a guide, and the stones are then laid inside and against it till the walls are complete. One would naturally think that they could lay the stone wall as perpendicular as they could build the bamboo, yet we were assured they could not. We noticed a fine building in process of erection—a masonic temple. This building was for the use of a lodge working under a charter from England, and composed of English and American residents.

We were rejoiced to learn that a “Bethel” had been established in Hong Kong, and we gladly accepted the opportunity given us of attending it. It is a floating “Bethel,” and seems especially adapted to the wants of seamen, who feel much more “at home” there than inside brick walls. The chaplain appeared to be an excellent, earnest, kind man, devoted to the cause in which he was engaged. We were pleased to notice the quiet deportment and strict attention paid to the remarks by the seamen in attendance.

We had now been in Hong Kong several weeks, and it was time for the “old man” to think of deep water again. Accordingly, on Tuesday, February 28th, we commenced preparations for sea—for our _last_ cruise. Our provisions, water and all, were on board, and all that was wanting was the word, and the anchor would soon be apeak. A little incident transpired, however, which served to detain us a day longer. Several Chinese merchants were on board, showing their goods and doing their best endeavors to effect sales. They knew, from seeing the “Blue Peter” at the fore, that we were to sail on that day, and they were off in great numbers in consequence. Among the rest were several shoemakers, who appeared _determined_ to sell. After a good deal of bargaining and bantering, the chief mate ordered all to leave _instanter_. In collecting their shoes preparatory to leaving, one of them discovered, or supposed he discovered, a pair missing, for which he had received no pay. This put him in a great rage, and he left muttering vengeance on the “’parme whaler,” as he termed it. He soon returned, however, accompanied by a policeman, who explained what he came for. The Chinaman charged one of the crew with stealing them, whose chest was immediately searched, but no shoes were found. There was now no remedy but the man must go on shore before a magistrate. In company with the chief mate, the man proceeded to the magistrate’s office, where the Chinaman was called upon to make his statement. After having sworn him as to the truth of it, the _prisoner_ was put upon the _witness’_ stand and sworn. On being asked if he saw the Chinaman on board the ship with shoes for sale, he answered “yes.”

“Did you take any of those shoes unlawfully?” was the next question.

“No, sir,” was the answer.

“Did you _see_ any person take any shoes unlawfully from the plaintiff?”

“No, sir.”

The magistrate now turned to the Celestial, and sternly remarked: “Look here, John Chinaman, if you ever come before me again with such a story, I will send you to the ‘lock-up’ for two years,” and then dismissed the case.

The following day, March 1st, we took our anchor from China soil, bade adieu to Hong Kong, and with light hearts made sail for Japan. The pilot remained with us until the day following, when we took leave of him with three hearty cheers, with three more for a “lucky cruise.”