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THE CHINA REVIEW.
and holds the examinations for the first
degree.
Influence of Teachang. Reverence for the aged, honors for virtuous widows and filial children, &c.
Fests to encourage learning in the comm- try. This is no longer practised. Ascurd. ing to the original design, the local officials should praside at these feasts for the en- couragement of the old, the learned, and the
virtuous.
Vol. 33.-Retinues. This refers to those of the Imperial Family, Imperial Commis- sioners-Civil and Military officials. There are minute directions in regard to them.
Vol. 34.-Regulations for Mutual Met- ings, as of different members of the Imperial Family, and officials of different grades of rank. It includes also rules to be observed when those who obtain literary degrees visit the Literary Chaucellor and Imperial Com- missioner.
A few remarks may here be introduced in regard to the ceremonies of the Chinese in official and social life. In order to under- stand the rules for visiting, it is necessary to be acquainted with the architecture and furniture of the houses in ancient China, which are the models for the classies, and for present customs as well. There were an outer and an inner door, and steps lead- ing to seats arranged on each side of the principal apartment, or large hall. The house was built to face the South. The place of the host was at the East, and of the guest at the West. As among other Oriental nations the modes of salutation are very many, and there is a minute code for obser- vance how to hold the hands, to bow, to kneel, to prostrate the person on the ground, &o. Distinctions of rank, professions, and trades, as well as different degrees of mourn. ing, were shown in the dress, Those ideas are impressed upon the language, which is enriched, or perhaps we should say is bur- dened, with a large vocabulary of terms to express these degrees of relationship and raak. The history of changes in these
ceremonies is interesting. They are greater and more radical than is generally supposed. For instance, in ancient times in China, as with us, the right was the place of honer, instead of the left, as at present. Supersti- tion often comes in to modify established customs. "Fung-Shui" or Geomancy is made to determine the position of ancestral halls, and all the dwellings of the village are made to conform to these holy places of the clan. Again it is found inconvenient if not impossible in practice to follow these rules in cities. Moderu times are more liberal in this regard than ancient, and im- mediate vicinity to the Capital and the Court, tends to increased rigor in adhering to established customs of classical antiquity. Southern China is thus far more free in practice than the northern provinces.
The following is a translation of one pas- sage, which affords a good specimen of this chapter:-
"Rules for gentlemen when visiting each other.--When the guest arrives at the door, the host is to go out to meet him-outside the large door, and salute the guest with joined hands, with a moderate inclination of the body. After which the guest is to enter. At the inner door and at the steps the salutation is to be performed as at the first. Upon going up (into the hall or upon the raised doors) the guest is to make obei- sance-(a greater inclination of the body, or by prostration) and the host is to perform the same ceremony in return. After rising mp the host is to urge the guest to take his proper seat (of honor) which the guest is
to refuse to do. He is to be urged again, when he is to take the seat and remove to the left. When the guest is seated in the proper place, the host is to take bis own proper place in like manner. When the guest receives tea he is to make acknowledgment with joined hands raised. Upon leaving, salutation is to be perform- ed again. The host is to accompany the guest at the steps, and at the door, saluta- Lions are to be performed by the guest re-
CONSTITUTIONAL LAW OF THE CHINESE EMPIRE,
turned by the host. The host is to accom- pany the guest to the outside of the large door, and salutation is to be performed as at the first upon arrival.”
Vol. 35.-Cerenomes for the Army. Emperor going in person to war. General with Imperial authority.
Presenting captives.
Receiving captives.
(2.) Superintendent of Sucrificas (Vol. 36). Much space is devoted to this subject. It would require no little critical investigation to show the significance of this section, and yet upon the surface it is plain that these rites and ceremonies are much more intima- ately connected with those of Pagan nations than with those of the Holy nation from which Christianity was derived. It is no matter of surprise to find much error and superstition here, low views of divinity and idolatrous veneration of man and the crea- ture. It will be vain to search here for any adequate and proper ideas of the funda- mental doctrines of God, man, sin, and much less of redemption or of a future life; but
on the other hand, like all pagan systems, there is much that looks like diabolic iraita- tion and horrid caricature of sacred things.
b.-Lucky Rates.
There are three classes of sacrifices-
Great, Middle and Multitude. Great Sacrifices (Vol. 37),
Those in the southern suburb. Those praying for grain.
Those praying for rain, not specially in
time of drought.
Those in the northern suburb (Vol. 38). Exalting ancestors to be guests of
Heaven (Vol. 39).
Ancestral Temples (Vol. 40). Ancestral Temples setting up tablet. Placing jade records and seals beside it (Vol. 41).
Imperial Tomb (Vol. 42),
Altar to the gods of the land and grain
(Vol. 43).
Middle Sacrifices (Vol. 44),
Altar to the Sun.
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Altar to the Moon. Temple of Emperors and Kings (Vol. 45). Former Sages. Here is given a long
list of illustrious names of Chinese history, ancient and modern. They may be called Confucian Sainte, and it is very like the calendar of Romish Saints. It is all the time increasing in numbers, from time to time new names are proposed, After discus- sion they are accepted or rejected as agreed by the Board of Rites and the Emperor. Not long since, objection was made to one illustrious scholar, because be performed Buddhist rites when his mother died. It was urged in reply that he did not do so because of faith in them himself, but from filial regard to the wishes of relatives. Temple for the practice of ceremonies. Altar to the God of Agriculture (Vol. 46). Altar to the God of silkworms. Altur to the Gods of Heaven (Wind,
elouds &e.) (Vol. 47).
Gods of Earth (Hills, sea, &c.) Temple to the God of the year. Multitude of Sacrifices. North pole, fire,
Patron Gods of Cities (Vol. 48).
Chads of Healing (Vol. 49),
Family Sacrifices. For different members
of the Imperial kindred (Vol. 60). e.-Unlucky Rites (Vol. 51).
Mourning for Emperor.
Mourning for Empress.
Mourning for Imperial Concubines (Vol.
52).
Mourning for Heir Apparent (Vol. 55). Mourning for Princes (Vol. 54). Imperial Funeral Presents.
Ceremonies during eclipse of the Sun
(Vol. 55). Ceremonies during eclipse of the Moon. Professional classes, Fortune-tellers,
Physicians.
Priests, both Buddhist and Taoist. Diviners, Astrologers and Eunuche. Certain of these are recognized by the Government.
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