[82] Although the success of the Chinese missions has not been proportionate to the self-devoting zeal of its laborers, there yet are, in China, a vast number of believers in the true faith. M. Huc tells us, in the relation of his journey, that, in almost every place where he and his fellow-traveller stopped, they could perceive, among the crowds that came to stare at the two "Western devils" (as the celestials courteously call us Europeans), men making furtively, and sometimes quite openly, the sign of the cross. Among the nomadic hordes of the table-lands of Central Asia, the number of Christians is much greater than among the Chinese, and much greater than is generally supposed. (See _Annals of the Propagation of the Faith_, No. 135, et seq.)--H. [83] The tutelary divinity was generally a typification of the national character. A commercial or maritime nation, would worship Mercury or Neptune; an aggressive and warlike one, Hercules or Mars; a pastoral one, Pan; an agricultural one, Ceres or Triptolemus; one sunk in luxury, as Corinth, would render almost exclusive homage to Venus. As the author observes, all ancient governments were more or less theocratical. The regulations of castes among the Hindoos and Egyptians were ascribed to the gods, and even the most absolute monarch dared not, and could not, transgress the limits which the immortals had set to his power. This so-called divine legislation often answered the same purpose as the charters of modern constitutional monarchies. The authority of the Persian kings was confined by religious regulations, and this has always been the case with the sultans of Turkey. Even in Rome, whose population had a greater tendency for the positive and practical, than for the things of another world, we find the traces of theocratical government. The sibylline books, the augurs, etc., were something more than a vulgar superstition; and the latter, who could stop or postpone the most important proceedings, by declaring the omens unpropitious, must have possessed very considerable political influence, especially in the earlier periods. The rude, liberty-loving tribes of Scandinavia, Germany, Gaul, and Britain, were likewise subjected to their druids, or other priests, without whose permission they never undertook any important enterprise, whether public or private. Truly does our author observe, that Christianity came to deliver mankind from such trammels, though the mistaken or interested zeal of some of its servants, has so often attempted, and successfully, to fasten them again. How ill adapted Christianity would be, even in a political point of view, for a theocratical formula, is well shown by Mr. Guizot, in his _Hist. of Civilization_, vol. i. p. 213.--H.