monly reduced in practice to thrice nine, or twentyseven months. The full period of three years must elapse before children can marry subsequent to the death of their parents. On the death of the emperor, the same observances are kept by his millions of subjects as on the death of the parent of each individual. The whole empire remains unshaven for the space of one hundred days, while the period of mourning apparently lasts longer; and all officers of government take the ball and crimson silk from their caps, thereby laying aside the insignia of rank.

The regard which the Chinese exhibit towards their deceased relatives would form a pleasing trait in their character, if it stopped at the point of their mourning. Unfortunately, however, it degenerates into idolatry: their fond imaginations exalt a poor miserable worm to heaven, and enrol him among the gods! To their dead they offer the meat and the drink offering, as unto the Deity!

The festival for the dead among the Chinese is a public celebration. Large mat-houses are erected on the hills, ornamented with lanterns and chandeliers, in which are placed images of the infernal deities, including Yen-wang, who may be reckoned the Pluto of the Chinese. Priests of the Budhu sect are employed on this occasion, who chant masses for the dead, present offerings of food, and burn large quantities of paper, representing clothes, habitations, etc., in order that they may pass into the other world for the use of the departed. But these celebrations, being calculated to bring large numbers together, appear to consist, in a great measure, of feasting and entertainment. While they remember the

dead, and exalt them, they are not unmindful of their own enjoyments: this festival, therefore, may be considered to have dwindled into mere ceremony. The Chinese offer all kinds of food, candles, flowers, and incense, in rich abundance, at the graves of their ancestors, but they do not scruple to make use of them themselves. There seems no question, however, that they are sincere in offering their oblations to the dead, nor can it be doubted that the ceremony is idolatrous.

The Chinese appear to be led into this exhibition of idolatrous regard for the dead, by the instinctive horror which they have of death. Gutzlaff remarks: "Nothing is viewed by the Chinese with so much horror as death. Their hopes do not extend beyond the grave, and the future state is to them the wretched condition of hungry ghosts, whose hankering desires after the good things of this world are left unsatisfied. Often have we witnessed the last agony, when the soul was about to take her flight. It is a fearful struggle, unallayed by the pleasing prospect of eternity, heightened by the terror of a sudden removal into the hideous hades. Hence the mourning and wailing at the death of friends, and the painful, unsatisfying efforts of survivors, by splendid funeral rites and sepulchral gifts, to soothe their own sorrows, and to render the state of the dead at least in some degree tolerable. Confucius inculcates burial and mourning rites as the most important of all duties; and, to excite veneration towards the dead, he inculcates their idolatrous worship. Mencius observes that political economy consists in providing food for the living and the means of fit burial for the dead."

This feature in the Chinese character affords an awful theme for contemplation. More than three hundred millions of human beings, born to exist throughout the countless ages of eternity, living without hope, and dying in despair! Struggling in the midst of darkness, they seek by vain rites and ceremonies, by tears and wailing, to redeem the soul from misery. How tremendous is the consideration hundreds of millions are perishing for lack of knowledge!

Shall the Chinese, then, be overlooked by Christian sympathy? Surely, none whose heart is not adamant can gaze upon them without emotion, and without desiring their conversion. Feeling, however, is not enough; Christian emotion and zealous desires must be followed by active and persevering efforts to make known that gospel which is "the power of God to salvation unto every one that believeth."

CEREMONIAL USAGES.

The Chinese attach great importance to ceremony. This might be supposed to produce a constrained stiffness and formality of manner; but the reverse is the fact. Persons high in station are distinguished generally in their address by a dignified simplicity and ease. This does not, however, prevent their laying great stress on precedence; and on public occasions, when the spectators are numerous, this is especially manifest. In the case of foreign embassies, particularly, they always strive to maintain their superiority over their guests by placing themselves before them, which is directly contrary to the true principles of politeness.

across a room.

This behaviour towards foreigners becomes more marked when contrasted with their general rule in domestic visits, which is to contend for the lowest seat. "When any one," says Mr. Davis, "proceeds in his chair to pay a visit, his attendants present his ticket at the gate, consisting of his name and titles written down the middle of a folded sheet of red paper ornamented with gold leaf; and there is sometimes enough paper in these, when opened out like a screen, to extend If the visitor is in mourning, his ticket is white, with blue letters. According to the relative rank of the parties, the person visited comes out a greater or less distance to receive his guest; and when they meet, their genuflexions, and endeavours to prevent the same, are also according to rule. These matters are all so well understood by those who are bred up to them, that they occasion no embarrassment whatever to the Chinese. The ordinary salutation among equals is to join the closed hands, and lift them two or three times towards the head, saying, Haou? tsing, tsing! that is, 'Are you well? hail, hail!'

"Soon after being seated, the attendants invariably enter with porcelain cups, furnished with covers, in each of which, on removing the little saucer by which it is surmounted, appears a small quantity of fine tea-leaves, on which boiling water has been poured: and thus it is that they drink the infusion, without the addition of either sugar or milk. The delicate aroma of fine tea is no doubt more enjoyed, in this mode of taking it; and a little habit leads many Europeans in China to relish the custom. Though the infusion is

generally made in the cup, they occasionally use antique and tastefully shaped tea-pots, which are not unfrequently made of tutenague externally, covering earthenware on the inside. At visits, a circular japanned tray is frequently brought in, having numerous compartments, radiating from the centre, in which are a variety of sweetmeats, or dried fruits. These are taken up with a small two-pronged fork of silver. On the conclusion of a visit, the host conducts his guest, if he wishes to do him high honour, even to his sedan, and there remains, until he is carried off: but on ordinary occasions, it is deemed sufficient to go as far as the top of the stone steps, if there are any, or merely to the door of the apartment."

Mandarins and official persons are carried in their sedans by four bearers; they are likewise accompanied by a train of attendants, who are marshalled in two files before the chair. Two of these carry gongs, on which they strike at regular intervals; two others carry chains, which they jingle in concert; and two more are armed with the bamboo, or bastinado. Others there are, who utter a long-drawn shout at intervals, to denote the approach of the great man; while the cortege is made up of servants and other followers, some of whom carry red umbrellas of dignity; and others, large red boards, on which the titles of the officer are inscribed. The populace who meet this procession, are compelled to stand aside, with the arms hanging close to their sides, and their eyes on the ground. A departure from this custom would insure them an infliction of the bastinado, without any ceremony.

The solemn feasts of the emperor, and the