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turns up a few furrows. The princes of the blood then follow his example; and the emperor next sows the five kinds of grains-rice, wheat, pulse, millet, and Barbadoes millet; after which he partakes of a repast under tents erected for his reception.

On the following day, about eighty peasants are deputed to finish the ploughing of the sacred field, and in due time the governor of Pekin repairs to the spot, and reports on the success of their mutual labours. If he can discover any extraordinary ear, or luxuriant blade, he reports this to the emperor, and predicts a good harvest throughout the empire. When the harvest is gathered in, the grain of the sacred field is carefully stored in a separate granary, and used only for sacrifices.

A similar ceremony to the above takes place throughout the provinces under the direction of the various governors, who act as so many proxies of the emperor. To neglect it would be to incur general censure; for the success of agriculture is supposed to depend upon its strict performance. Notwithstanding, the body of the people take very little part in this or any other festival, except that of the New Year's-day, which may be deemed a day of national, civil, and religious rejoicing. Then the Chinese generally, who have toiled throughout the year without cessation, having no sabbath or appointed day of rest, eschew all labour, and give themselves up to feasting and revelry. In the palace, the villa, and the cottage, alike, after their inmates have been to the temples to inquire their fate for the coming year, excess in eating and drinking takes place; whilst jugglers, play actors, and the representatives of

the great dragon, amuse the populace with their soul-degrading tricks.

Beside the above festivals, there are others of almost equal celebrity. There are, the Leih-chun, which takes place at the commencement of the spring, and which continues for ten days; the Shae-tang, or festival of the lanterns; the Toote-tan, or the birthday of the familiar gods of the city; the Tsing-ming-tsee, or feast of the tombs at Moukden, which is now falling into disuse; the Chung-yang, a festival celebrated in honour of the ascension of the god of the north; the festivals of the births of Budhu, of the god of the sea, and Kwan-yin, the goddess of mercy; and the festivals of Heun-tan, the chief of the spirits of Teën-how, the queen of heaven and goddess of the sea; of Shing-moa, or holy mother; of the god of the central mount; of Kin-hwa, the goddess of childbirth; of Yo-wang, king of medicine; of the god of the south pole, of the god of thunder, with others; as well as minor festivals: amongst which, the anniversary of the builder of cities, and the birthdays of the heavenly spirits, hold the first rank.

The birthdays of the emperor and empress, as well as the anniversaries of their deaths, are celebrated exclusively by mandarins. On the anniversary of the birthday of the empress, a proclamation is circulated throughout the empire, and posted up in all streets and public places.

This

proclamation contains an account of the imperial favours which the emperor intends to bestow on the natal day of the empress; of the blessings which her reign has bestowed upon the empire; and of the virtues which she possesses. The section relating to her virtues, which was issued

in the proclamation on the occasion of the empress-mother attaining her sixtieth year, in 1825, is subjoined :

"Her majesty, the great empress, benign and dignified, universally beneficent, perfectly serene, extensively benevolent, composed and placid, thoroughly virtuous, tranquil and self-collected, in favours unbounded-who in virtue is the equal of the exalted and expansive heavens, and in goodness of the vast and solid earth-has within her perfumed palaces aided the renovating endeavours of his late majesty, rendering the seasons ever harmonious, and in her maternal court has afforded a bright rule of government. She has planted for herself a glorious name in all the palace, which she will leave to her descendants; and has imparted her sustaining favours to the empire, making her tender affection universally conspicuous. Hence genial influence abides within the palace of everlasting delight and joy, and congratulation meets in the halls of eternal spring."

The force of oriental hyperbole could go no further than this, for it reaches the very height of blasphemy. Not satisfied with divine honours himself, the emperor enjoins them to be paid to his relations, for he associates them with him in the great work of renovating nature. How deeprooted must the superstition of that people be, who can listen to and receive such sentiments as truths-who can submit to the yoke of a religion which not only commands the adoration of idols and saints, but their rulers. indeed, but a faint idea of the pervades all classes in China, down to the meanest peasant.

The mind can form, superstition which from the emperor Although rational

in mutual intercourse, the populace are subject to the wildest imaginations and folly. Though they deem themselves superior to demons and spirits, yet they are constantly engaged in wars with imps and elfs, by whom they suppose themselves to be surrounded and persecuted. All their actions are supposed to be controlled by an unalterable fate. The revolving universe, say they, brings everything to an issue; and man, who is but a particle of the whole, cannot escape its iron decrees. Here, indeed, superstition deceives millions, and plunges them in imperishable wretchedness.

This latter sentence will receive illustration by an examination of the classical or sacred works written by Confucius and his disciples, and which constitute at this day the standard of Chinese orthodoxy. These works consist, in all, of nine; that is, the "Four Books," and the "Five Canonical Works."

The Four Books are entitled, the Ta-heo, the Choong-yoong, the Lun-yu, and the Book of Mencius.

The Ta-heo.-The Ta-heo has been rendered by the Jesuits "The School of Adults," meaning literally, "the study of grown persons." The first section of it is ascribed to Confucius, and the remaining ten to his principal disciple. Its end and aim are evidently political; and morals are represented as the foundation of politics. How to attain morality, however, seems to have been unknown to the philosophers. Thus, for instance, "the beauty of virtue" is inculcated somewhat in the manner of the stoics of old, and its practice recommended as a species of enjoy

ment. The philosophers saw that virtue was preferable to vice, even in this world, but they could not teach mankind how to walk in its paths. Notwithstanding, this book contains many wise remarks, and rules for individual improvement, the regulation of a family, the government of a state, and the rule of an empire. One striking example may be adduced: "He who gains the hearts of the people, secures the throne; and he who loses the people's hearts, loses the throne." These are self-evident truths, and probably they may have had some little effect on the administration of the Chinese government.

The Choong-yoong.-The title of this book signifies the "Infallible Medium." In it man is taught to be always moderate in whatever vicissitudes he is called upon to undergo: never to be haughty if rich and great, nor base if poor. Generally, it serves to expound the ideas of the Chinese philosophers respecting the nature of human virtue, which ideas are crude and unsatisfactory. Contrary to all human experience, and in opposition to the doctrines of the Bible, which teach that the heart of man is only evil from his youth, they consider that the nature of man is originally pure, and that it becomes vitiated only by the force of example, and by being soiled with "the dust of the world." Evil communications certainly corrupt good manners; but it is equally true, that

"Soon as we draw our infant breath,

The seeds of sin grow up for death."

This great truth seems to have been known even by the ancient heathen; for Horace, des

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