Directory_and_Chronicle_1850 — Page 418

30

Defense of an Essay, &c

}∙LY,

It will be observed here, that the respect shown to the imperial an- cestors is as great as that shown to Shangti, nothing but precedence being given to him. They are elevated to the same height, and they, as well as Shangtí, have incense offered to them, and are saluted with "three kneelings and nine prostrations." "If the emperor had any, even the slightest, knowlege of the self-existent Being who is "God over all," could he thus elevate his deceased ancestors, the mere creatures of this Being, to equal rank and honors with him?

To illustrate further the Chinese worship, we refer also to a paper on "the State Religion of China" from the pen of Dr. Morrison. This paper was communicated by him to the Chinese Repository in 1834, after he had enjoyed intimate intercourse with the Chinese people and the officers of government for twenty-six or seven years.

"The Chinese have no generic name for religion. The word kiáu, which means to teach, or the things taught, doctrine or instruction, is indeed applied by them to the religious sects of Táu and Budha, as well as to the ethical sect of Confucius. But they do not apply it to the State Religion; for that does not consist of doctrines which are to be taught, learned and believed, but of rites and ceremonies. It is entirely a bodily service, which, how- ever, tacitly implies the belief of some opinions; though to have correct opinions according to some prescribed rule or articles of faith, forme no part of the systeni. The state religion, as practiced by the Court of Peking and by the Provincial governments is contained in the code of laws called Tá-tsing Hwui-tien and in the Tá-tsing Liuh-li under the head lt, rules of propriety and decorum, or rites and ceremonies, and in the subordinate division tai-sz,' sacrifices and offerings. From these two works we shall briefly specify; 1st, the persons or things to whom there sacrifices are presented, or the objects of governmental worship; 2d, the ministers or priests who offer these sacrifices, and the preparation required of them for the performance of this religious service; 3d, the sacrifices and offerings, the tines of presenting them and the ceremonies accompanying them; and 4th, the penalties for informality, or defective performance of the state religion."

44

First, we are to speak concerning the objects of worship, or things to which sacrifices are offered. These are chiefly things, although persons are also included. The state sacrifices are divided into three classes; first, the ká sz', or great sacrifices; second, the chung sz', or medium sacrifices; and third, the náu sz', or little sacrifices. These last are also denominated kiun sz', the crowd or herd of sacrifices; the word kiun, a flock of sheep, being used as a noun of multitude. In the following list, the 1st, 2d, 3d, and 4th, are the objects or classes of objects to which the great sacrifices are offered; from the 5th to the 13th are those to which the medium sacrifices are offered; those of the 14th and onward, have right only to the little sacri- fices.

1. Tien, the heavens or sky. This object of worship is other wise called the azure heavens ; and hưởng k'ung yü, 'the imperial concave expanse.'

2. Th, the earth. This, like the heavens, is dignified with the epithet im- perial.

3. Tai minu 'the great temple' of ancestors. This title is used to in- clude all the tablets contained therein dedicated to the manes, or shades of the deceased emperora of the present dynasty. This triad of titles, tien, ti, tai miau, always placed together on a level in respect of dignity at the