XV MANY KINDS OF TEMPLES

WHEN people talk of the siege of Peking in 1900, they too often think only of the siege of the Legations, and forget that of the Roman Catholic Northern Cathedral There a young French officer with a few Frenchmen, an Italian officer with still fewer Italians, the well-known Monseigneur Favier with another bishop and a few Lazarist Fathers, the Sisters of St. Vincent de Paul with some hundreds of orphan and foundling children confided to their care, and some thousands of Chinese converts, all starved and suffered together through the hot summer months. A young Portuguese Sister with beautiful eyes described how the Sisters used to make the children follow them in a long train to this side or to that side, wherever the firing seemed least heavy, until at last one day some hundreds were blown up by a mine and killed. The Italian officer was blown up too and buried for a time, but dug out again, comparatively unhurt. The French officer was killed. The converts sickened and died, of wounds, of hunger, their lips and faces swollen, trying to keep themselves alive upon the leaves of trees, on rose-leaves, so bitter, and other leaves yet more unwholesome. I myself saw the trees stripped of their bark, all gnawed off, as far as the* poor mules and ponies could reach. The same Sister told me how she had torn up all her letters to make cigarettes for the soldiers. " Poor fellows ! they had tightened their belts, but to be without anything to smoke is so hard for men/' said the sweet-faced southerner. In the end all starving and with nothing more to eat, hearing no more firing round the British Legation, they fancied all dead there and themselves the only foreigners left in Peking. As they say their gates were broken down, and when the relief came the soldiers just rode in, and they, who hardly believed themselves yet saved, wondered how it could be that the Boxers had not long ago overwhelmed them. Yet when they asked in after days the former Boxers replied always, "It was the river we were afraid to cross, that great river, that flowed between you and us. That frightened us," till, not unnaturally, all concerned began to believe in a miracle, for there was no river there, nor ever had been ; nor short of a miracle could they see how their lives had been preserved. It was a wonderful sight in 1901 to look up at the front of that cathedral, fretted almost into lacework in parts by shot and shell, and to realise that those shot had been like an electric bell summoning the soldiery of eight nations to come to far away China in order to uphold peace and order. Yet there were French, and English, and German, and Italian soldiery, together with a little company of grand-looking Austrian sailors, all going into or coming out from Mass, as I gazed upon those shot-marks, whilst to the side in the strangely picturesque garb he affected, Monseigneur Favier, the hero of that siege, was showing some distinguished general officer other traces of the attack.

第十五章 多種寺廟

當人們談到1900年北京的圍城時，他們往往只想到使館區的圍困，卻忽略了羅馬天主教北堂的圍困。在那裡，一位年輕的法國軍官帶著幾名法國人、一位意大利軍官帶著更少的意大利人、著名的樊國樑主教（Monseigneur Favier）與另一位主教和幾位聖拉撒路會神父、聖文森特·德·保祿會的修女們以及幾百名被託付給她們照顧的孤兒和棄嬰，還有幾千名中國教徒，他們在炎熱的夏季裡共同忍受著飢餓和苦難。一位有著美麗眼睛的年輕葡萄牙修女描述了修女們如何帶領孩子們在這邊或那邊排成長隊，躲避較為稀疏的槍林彈雨，直到有一天，一些孩子們被地雷炸死，數百人喪生。那位意大利軍官也被炸飛並被埋了一段時間，但後來被挖出來時，卻相對完好無損。法國軍官則不幸遇難。教徒們因傷病、飢餓而病亡，他們的嘴唇和臉腫脹，只能靠吃樹葉、玫瑰花瓣（如此苦澀），以及其他更不健康的葉子來維持生命。我親眼看到樹皮被剝光，貧瘠的騾子和小馬能咬到的部分全都被啃掉。這位修女告訴我，她撕碎了所有的信件，為士兵們製作捲煙。「可憐的傢伙們！他們已經勒緊了腰帶，但對男人來說，沒有任何東西可以抽煙實在太難了。」這位面容甜美的南方人說道。最終，他們全都在飢餓中無物可食，聽不到英國使館區的槍聲，便以為那裡的人全都已經死去，自己是北京僅剩的外國人。他們說城門被打破，當救援到來時，士兵們直接騎馬進入，他們幾乎不相信自己已經得救，並且想知道為什麼義和團早已沒能將他們消滅。後來他們詢問過去的義和團成員時，得到的回答總是：「是那條河，我們害怕過那條大河，那條在你們和我們之間流淌的大河，那嚇住了我們。」這讓所有相關的人不免開始相信這是一個奇蹟，因為那裡根本沒有河，也從來沒有過；除非是奇蹟，否則他們無法理解自己的生命是如何得以保存的。

1901年，看到那座大教堂的正面被炮火幾乎雕成了蕾絲般的網狀，真是一幅奇觀，這讓人們意識到，這些炮彈就像電鈴一樣，召喚了八個國家的軍隊來到遙遠的中國，以維持和平與秩序。然而，當我凝視那些彈痕時，法國、英國、德國、意大利的士兵們，以及一小隊容貌威武的奧地利水手，都在進出彌撒，而在一旁，穿著他特意選擇的奇異而富有畫面感的服裝的樊國樑主教——這場圍困的英雄，正在向一位傑出的將軍展示其他攻擊的痕跡。

It is no wonder that the French, who had delayed to save, so that Japanese were first at the Northern Cathedral, yet could not withhold their hands from a somewhat wholesale destruction ; so that a long stretch of ruined buildings soon surrounded the Cathedral, and only scattered remains were left to tell us how beautiful the Chan-tan Lama Temple used to be. The scattered carvings, however, sufficiently attest this.

It is to this Temple the living Buddha used to come over from the Yung-ho Kung on the eighth day of the first Chinese moon, and sit motionless on a platform; a lamp made of a human skull burning before him on a high stand, sea shells, used as trumpets, accompanying the songs, whilst two hundred Lamas, disguised as demons, rushed backwards and forwards before him in a wild dance. Suddenly the doors of the sanctuary behind him would open as of themselves, a wonderful image within would become visible surrounded by little lamps of oil or butter, the altar being covered with square candles of different colours. The living Buddha would enter and the doors close behind him, on which the demons would become wilder than ever, till the people were terrified. Then all on a sudden the demons would disappear, no one knew how, but people said, driven away by the prayers of the living Buddha, who then would get into his yellow sedan and be carried away. Something of the same kind still goes on at the Yung-ho Kung on the last day of the first month, and at the Hu-ssu and Hwang-ssu (Black and Yellow Temples) on the 23rd of the first month.

The celebrated image at this Temple was over five feet high, of sandalwood, made under the Chow dynasty. Buddha himself is said to have revealed that it was the only one like him, and the King of Persia had a copy made, and called it Rau-laisiang, that which lives and walks of itself. It is said to have changed colour according to the terriperature and the hour until a Ming Empress had it gilded. The Emperor Kang-hi said that, from the time of its being made till the sixtieth year of his reign, 2,710 years had passed ; that, after having remained in the West 1,280 years, it started off by itself for the Demons' land, where it remained 68 years, then to Kansuh for 14 years, Sianfu for 17 years, Kiangnan 173 years, Nganhui 367 years, then after staying in one or two other places arrived in Peking, and stayed first in this Temple, then in the Imperial Palace for 54 years. On the Palace being burnt, it returned to the Temple, where it remained 59 years. This was under the Mongols; with the Mings it began its travels anew, but in the fourth year of Kang-hi's reign it established itself in this Temple.

難怪法國人當時延遲了救援，以至於日本人率先抵達北堂，但他們仍未能避免大規模的破壞。很快，教堂周圍就被一大片廢墟所包圍，只有零星的遺跡告訴我們禪坦喇嘛廟（Chan-tan Lama Temple）曾經是多麼美麗。然而，散落的雕刻物品仍然足以證明這一點。

過去，活佛曾在農曆正月初八從雍和宮（Yung-ho Kung）來到這座寺廟，坐在一個平台上靜止不動；在他面前高高的台座上燃燒著用人類頭骨製成的燈，海螺被用作號角伴隨著歌聲，而兩百名喇嘛偽裝成魔鬼，在他面前瘋狂地來回舞動。突然，活佛身後的聖殿大門會自行打開，一尊奇妙的神像隨之出現在燈光環繞之中，這些燈由油燈或酥油燈構成，祭壇上覆蓋著各種顏色的方形蠟燭。活佛會進入聖殿，隨後大門在他身後關閉，魔鬼們則變得更加瘋狂，直至把人們嚇壞。然後，魔鬼們會突然消失，沒有人知道他們是怎麼消失的，但據說是被活佛的祈禱驅散了。之後，活佛會乘上他的黃色轎子被抬走。類似的儀式至今仍在雍和宮於農曆正月最後一天進行，並在黑廟（Hu-ssu）和黃廟（Hwang-ssu）於農曆正月二十三進行。

這座寺廟裡著名的神像高超過五英尺，由檀香木製成，始於周朝。據說佛祖親自顯示這是唯一與他相像的神像，波斯國王曾為此製作了一個複製品，並稱之為「饒來像」（Rau-laisiang），意指「能自行行走的像」。據說這尊神像會根據溫度和時間變換顏色，直到明朝的一位皇后將其鍍金。康熙皇帝曾說，從這尊神像製成到他統治的第六十年，已經過去了2710年；它在西方停留了1280年後，自己前往了魔鬼之地，並在那裡停留了68年，隨後前往甘肅14年，西安17年，江南173年，安徽367年，之後又在一兩個其他地方停留後抵達北京，最初停留在這座寺廟中，然後在皇宮中待了54年。當皇宮被焚毀後，神像返回了這座寺廟，並在那裡停留了59年。這是在蒙古時期；明朝時期，神像又開始了新的旅行，但在康熙四年時，它最終在這座寺廟安定下來。

MANY KINDS OF TEMPLES 209

A Lama in another Temple, the Pai-tah-ssu, on being asked about it, replied in the tone of a man heartbroken, and without even looking up : " Some people say it has been burnt. Some people say it has gone up to Heaven and some people say it has begun travelling again," he added in a weary voice, evidently himself inclining to the opinion that it had gone up on high. Judging, however, by other lands and its past history, it seems not unlikely that this Buddha, held in such veneration that the Emperor himself used to worship before it, may yet reappear. One of its hands was raised to Heaven appealing, the other hanging by its side. Is it possibly now in some European drawing-room?

The Ti-wang Miao, or Temple of Emperors and Kings, has recently been redecorated and looks very enticing with its shining yellow roofs and fresh green and blue paint, butterflies in trios painted upon the ceiling of its entrance porch. It is not far from the ruined Chan-tan, to the west of the Four Pai-low in the West Tartar city, and any one who can obtain a permit will be able to verify Dr. Edkins 1 interesting account. " It was founded during the latter half of the Ming period in the sixteenth century. In it are placed tablets to all good emperors from the most ancient times to the present. Tyrants, enemies to literature, and usurpers are not allowed a place there. The Mongol Kublai, Marco Polo's patron, was at first admitted by the Mings, and retained against the opinion of censors, but was afterwards sacrificed to the prejudices of a more successful memorialist. This brings to mind the question once eagerly debated, Shall Cromwell have a statue? But, as in the British House of Parliament, the claims of great genius and the resolute achievement of a noble destiny found recognition, so Kublai's right to a place among China's sovereigns was allowed by a new dynasty. The Manchus added the founders of the three Tartar dynasties, Liao, Kin and Yuen ; and of the Chinese dynasty, Ming. . . . The great conqueror, Genghis Khan, founder of the most extensive empire the world ever knew, was also added to the list, though he was not much in China, and kept his court at Karacorum, not far from Urga, to the south of the Baikal Sea. The rule as to the admission of tablets into this temple is that all past emperors should have them except the vicious and oppressive, together with those who have been assassinated, and such as have lost their kingdom, although it should be by no fault of their own.*'

在另一座寺廟——白塔寺（Pai-tah-ssu）中的一位喇嘛，當被詢問有關神像的情況時，用一種心碎的語氣回答，甚至沒有抬頭看一眼：「有些人說它已經被燒毀了，有些人說它升天了，還有些人說它又開始旅行了。」他以疲憊的聲音補充道，顯然他自己傾向於認為神像已經升天了。然而，根據其他國家的情況以及它的歷史來判斷，這尊佛像可能會再次出現，畢竟連皇帝都曾經在它面前崇拜。它的一隻手舉向天空，作祈求狀，另一隻手則垂在身旁。這尊佛像是否現在在某個歐洲的客廳中呢？

帝王廟（Ti-wang Miao），又稱為帝王廟，最近被重新裝飾過，閃亮的黃瓦屋頂和嶄新的綠色與藍色油漆使其顯得十分誘人，入口門廊的天花板上還畫有三三成群的蝴蝶。這座寺廟不遠處就是已毀的禪坦廟，位於西滿城的四牌樓以西，任何能獲得許可的人都可以驗證埃德金斯博士的有趣記述：「這座廟建於明朝後期，即十六世紀。廟內供奉著自古至今所有善良皇帝的牌位。暴君、文學敵人和篡位者則不允許進入此廟。蒙古的忽必烈，馬可·波羅的贊助人，最初被明朝接納，並且儘管受到檢察官的反對，依然保留在廟中，但後來因為某個成功的記錄者的偏見而被排除在外。這讓人聯想到曾經激烈辯論的問題——克倫威爾應該有雕像嗎？但就像在英國議會中那樣，偉大天才和堅定實現高尚命運的權利得到了承認，因此忽必烈在中國歷代君主中獲得了一席之地。滿族人（即清朝）還加入了三個滿洲王朝——遼、金和元的創始人，以及中國明朝的創始人……偉大的征服者成吉思汗，這個世界上最廣袤帝國的創建者，也被列入了這個名單，儘管他在中國的時間不多，並且他的宮廷設在距烏蘭巴托不遠的喀拉昆倫，而不是在中國境內。關於這座廟中牌位的規則是，所有過去的皇帝都應該有自己的牌位，除了那些邪惡和壓迫的皇帝，以及那些被暗殺或因非自己過錯而失去王國的皇帝。」

210 ROUND ABOUT PEKING

The Pai-ta-ssu, in the West Tartar city just outside the Imperial city gate, was founded seven hundred years ago in the Liao dynasty, but left in a most dilapidated condition after occupation by French soldiery in 1900, when the Mongol Lamas escaped to Canton. Kublai Khan is said to have spent much gold and quicksilver in gilding the images and walls, and under the Mongols the buildings were used for transacting public business, but the great images and deserted courtyards look so forlorn and miserable now it is better not to enter, only admiring in passing the great white Dagoba with copper umbrella near the summit, which is described as having once be,en covered with jasper. Beneath this are said to be buried twenty beads, two thousand clay pagodas, and five books of Buddhist charms. Old iron lamps, one for each Lama, stand round it near its base on a railing composed of 108 small pillars. Probably it is owing to its reputation for great riches that this building has been so pulled about.

白塔寺（Pai-ta-ssu）位於西滿城，緊鄰皇城大門，建於遼朝七百年前，但在1900年法軍占領後，這座寺廟被留下來時已經處於極其破敗的狀態，而蒙古喇嘛們則逃往廣東。據說忽必烈汗曾花費大量的金銀來鍍金這裡的佛像和牆壁，在蒙古統治時期，這些建築還曾被用來處理公共事務。然而，如今這些宏偉的佛像和荒廢的庭院顯得如此淒涼和悲慘，以至於最好不要進入其中，而只是在經過時欣賞那座頂部裝有銅傘的大白塔（Dagoba），據說這座塔曾經覆蓋著碧玉。在這塔下據說埋藏著二十顆佛珠、兩千座泥塑小塔，以及五本佛教經文。此外，塔的周圍環繞著108根小柱子組成的欄杆，欄杆附近擺放著古老的鐵燈，每盞燈代表一位喇嘛。這座建築的如此破敗可能與它過去被認為藏有大量財富有關，因此多次遭到掠奪和破壞。