have been grafted. Filial reverence here, as in China, is the chief of virtues,
and, theoretically, at least, underlies as a basis the system of government,
which is professedly patriarchal. This, as the Bishop of Victoria has well
remarked, is the great source of slavery, and opens a wide door for the
grossest tyranny on the part of the so-called paternal rulers. How far
these poor and oppressed beings are in a condition to be impressed by the
truths of Christianity it would be difficult to say; but, from the early experience
of Dr. Bettelheim, there is reason to think that the common people,
if left to themselves, would be willing listeners to the Christian teacher;
and the benevolence of gospel principles would probably contrast so strongly
and advantageously with the cruelty and oppression under which they groan,
that we cannot but believe there are few spots of paganism where, under
God’s blessing, efforts to Christianize would probably be more successful
than in Lew Chew, were the people left to freedom of thought and action.
As to the establishment of Dr. Bettelheim as a missionary in the island,
its history, as we gather from the Bishop of Victoria, is briefly th is: Not
many years ago, certain pious officers of the British navy, (among whom
was prominent Lieutenant Clifford, who, we believe, visited the island with
Captain Basil Hall,) formed an association among themselves, under the
name of the “ Lew Chew Naval Mission,” for the purpose of sending Christian
missionaries to the island. The missionary whom they first sent was
Dr. Bettelheim, a converted Jew, and by birth a Hungarian, not, however,
in holy orders, but a Christian layman. He had become a British subject
by naturalization, and the husband of an English woman. He possessed
many qualifications for his work. He was a physician, a good linguist, with
great energy of mind and activity of body, and most indefatigable perseverance.
He possessed, also, a boldness of nature, which caused him fearlessly
to assert his rights as a British subject, and, perhaps, not always with
discretion. Two missionaries of the Koman church were, at first, in Lew
Chew with him, one of whom was made titular bishop of Samos and vicar
general of Japan; but these, in utter despair of success, abandoned their
mission, and left the island, while Dr. Bettelheim still abode at his post, and
never relaxed his labors. Commodore Perry found him at Napha, as we
have already related, and he had been there since May, 1846. The opposition
to Dr. Bettelheim’s labors did not come from the common people. At
first his communications with them were freely allowed, and they seemed
well disposed to be taught. But the authorities soon took the alarm, and,
as there is reason to think, on political grounds merely. They were afraid
of their Japanese masters, who, as they well knew, would tolerate no show
of Christianity in the kingdom, and would look upon its introduction into
Lew Chew as the first step toward breaking down the exclusive system of
Japan. At first, therefore, the authorities at Napha used mild persuasion
with Dr. Bettelheim to prevail upon him to leave the island; then followed
less equivocal marks of opposition—the people were forbidden to go near
him or to remain with him if he came among them; and, finally, a system
of insult, annoyance, ceaseless espionage, and intimidation, was adopted, in
the hope of driving him away. But all these means were in vain. The
missionary stayed in Lew Chew, and at the time of the Commodore’s arrival,
he and the inhabitants were living in a condition of undisguised hostility
toward eaoh other. I t was soon but too apparent that the presence of
the missionary, however meritorious he might be, seemed to promise but little
for the extension of Christianity in the island at that period.
A renewed opportunity of observation on this second visit enabled the
gentlemen of the expedition to catch some additional features of social life,
as well as to obtain further insight into manners and customs. There is a
gradation in the rank of officers analogous to that existing in China, and
here, as there, manifested by some peculiarity of dress. The great distinctive
mark, however, between the higher classes and the general population
consists in the hair-pin. The crown of the head, to the extent of two or
three inches, is shaved, and into the vacant space the residue of the hair is
all drawn, and plaited somewhat into the form of a circular comb. A free
use is made of oil and lamp-black in arranging it. Two large hair-pins are
then passed through the mass, to keep it in place, and the front end of the
lower pin is finished with a head in the form of a star. The different metals
of which the pins are made indicate the rank of the wearer. They are
of gold, silver, brass, lead, and pewter. The lower class generally wear
brass, though the very poorest use sometimes the metals last named. The
literati or dignitaries use gold and silver. The pin, therefore, tells the rank
at once. The lowest order of the people consists of the public slaves, (oo-
bang,) who have no civil rights nor personal freedom, and must obey the
slightest beck of the literati. Their condition is one of utter degradation.
The intermediate class next above these is composed of the peasants or field
laborers, (Sa-koo-shoo.) These farm the country, paying to the government
one-half of the products in lieu of taxes, and paying also an exorbitant rent.
We have already stated that two-tenths is all the laborer gets of the results
of his toil. By this toil the literary class, which never works at all, is supported.
The highest grade in the lower class is made up of the messengers,
spies, menial officers, &c., in the service of government, and includes also
the small traders and mechanics. This caste is known by the name of We
dae-o-gang. When doing duty for the government these receive no wages,
nothing but their food, and the distant hope of promotion to the honor of
substituting for the brass pin one of silver. The rich sometimes purchase
from a poor man his services for life, (a system of slavery,) but more generally
for a term of years. The price of a common slave of this kind is
from two to ten dollars.
Great respect is shown for the dead, and tombs elaborate and costly at