Directory_and_Chronicle_1850 — Page 417

1850.

Defense of an Essay, &c.

379

Before taking our leave of this point, I can not refrain from quoting some excellent advice which M. Visdelou gives to those who maintain that the Chinese are worshipers of the true God. He says:-

"The Chinese are certainly in advance of other nations in the care and accuracy with which they have written their histories. Besider what we call history in general, they write also particular historical accounts of all things, amongst which religion holds the chief place.

“Fach dynasty possesses a history of its religion. Thus it will not be difficult, instead of vainly disputing about their canonical books and about detached portions of passages, to gather froin history, a decided opinion con- cerning the religion of each dynasty, and finally to decide if the religion of the Chinese be the religion of the true God."

If we act on this suggestion of M. Visdelou, and test Shángtí's claim to be regarded as the true God by the historical account of the reli- gious worship of each dynasty, the conviction produced on our minds that “the Shángti of the Chinese people" is not the Being we call God, is as decided as that derived from a consideration of their cos- mogony. For an account of the objects worshiped in the Chau dynasty B.C. 1100, I must beg leave to refer the reader to my "Essay," in Vol. XVII, pp., 30, 31, 48, 49, 50.

gives the ful- At the great

In his "Inquiry," Vol. XVII, p. 175, Dr. Medhurst lowing account of the worship of the present dynasty : sacrifice by the rulers of the present dynasty, at the period of the winter Bolstice, an altar is elevated at the southern side of the Capital, of a round form, three stories high, the top of which, or the principal place of honor, is intended for the shrine of Shángtí or Ti; having the shrines of the Imperial Ancestors arranged on the right and left hand; while those of the attendant shin, such as the spirits presiding over the sun, moon and stars, clouds, wind and rain, are placed on the second story, and are honored with medium sacrifices. When the sacrifice is to take place, the shrine of Shángti is escorted to the high altar; and while the fumes of incense are ascending, the emperor greets the approach of the shin or spirit of Ti; after which he ascends the steps, and in the presence of Shángti and of the imperial ancestors, offers incense with three kneelings and nine prostrations: this done, he goes towards the shrine of the imperial ancestors, arranged on each side of the high altar, and offers incense with three kneelings and nine prostrations. The same ceremonies are gone through with regard to the offerings, which are first presented before the shrine of Shangtí, and then before those dedicated to the Imperial Ancestors. When the service is completed, the spirit of Ti is escorted on its departure by music, and the shrine conducted to the temple, where it is deposit. ed as before."