their idolatrous systems. They talk of hungry demons and of the spiritual presence of the idols in their statues, but this is all. To assert they adore one Supreme Being in their idolatrous representations of his attributes, is to state an opinion that never found a place in their thoughts, or in their canonical works. They are without God in the world, and estranged from the divine life, worshipping the works of their own hands, to the disgrace of human reason.
CEREMONIES.
Having previously alluded to the superstitious rites performed by the Chinese, at the tombs of their ancestors, parents and friends, I here give a more detailed description of this idolatrous custom, together with an account of the gluttonous and drunken feast, which is the finale of what is misnamed a religious observance. The description is translated from an original Chinese composition:—
That this custom did not exist anterior to the age of Confucius is inferred from the words of Mericius, who affirms that in the preceding ages men did not even inter their deceased kindred but threw their dead bodies into ditches, by the roadside. As they had no tombs there could be no sacrifices performed at them. Confucius directed tumuli to be raised, in order to mark the place of interment; this is the first intimation of tombs, given among the Chinese. In raising these tumuli there was probably no other intention than that of erecting a mark to the abodes of the dead. It is also known that children, in that early age, would remain in temporary sheds, for years near the grave of a parent, to “sorrow as those without hope.” But we proceed to exhibit the present state of these ceremonies as being all that is of practical utility, in deciding the question at issue. The Chinese visit the tombs, twice a year, in spring, and in autumn. The first visit is called tsing-ming, “clear bright,” in reference to the fine weather, which is then expected: the second is called tsew-tse, “the autumnal sacrifice.” The rites performed during tsing-ming, are those most generally attended by the Chinese. Their governors teach that the prosperity of individuals and of families depends greatly on the position, dryness, and good repair of their parents’ graves. Therefore, “to sweep” and repair them, to mark their limits, and to see that they are not encroached upon by others, are the objects of visits to the tombs. When there are large clans, which have descended from the same ancestors, living in the same neighbourhood, they repair in great numbers, to the performance of the sacrificial rites. Rich and poor, all assemble. Even beggars repair to the tombs, to kneel down and worship. This usage is known by the phrases saou-fun-moo, “sweeping the tombs,” and paeshan, “worshipping the tumuli.” To omit these observances, is considered a great offence against moral propriety, and a breach of filial duty. The common belief is that good fortune, domestic prosperity, honours and riches, all depend on an impulse given at the tombs of ancestors. Hence, the practice is universal; and when the men are absent from their families, the women go to perform the rites.
On some of these occasions, even where there are two or three thousand members of a clan, some possessing great wealth, and others holding high rank in the state, all, old and young, rich and poor, are summoned to meet at the tsoo-tsung tsze-tang, “the ancestral hall.” Pigs are slaughtered; sheep are slain; and all sorts of offerings and sacrifices are provided in abundance. The processions from the hall to the tombs, on these occasions, are formed in the most grand style, which the official rank of the principal persons will admit—with banners, tablets, gongs, &c., &c., &c. All present, old men and boys, are dressed in the best robes which they can procure; and thus escorting the victims for sacrifice, and carrying wine for oblations, they proceed to the tombs of their ancestors, and arrange the whole in order, preparatory to the grand ceremony. There is a choo tse, “lord of the sacrifice,” appointed to officiate as priest, a master of ceremonies, to give the word of command, and two stewards to aid in the performance of the rites. There is also a reader to recite the prayer; and a band of musicians, drummers, gong-beaters, &c.
After all things are in readiness, the whole party stands still till the “master” gives the word. He first cries with a loud voice: “Let the official persons take their places:” this is immediately done, and the ceremonies proceed.
Master. “Strike up the softer music.” Here the smaller instruments begin to play.
Master. “Kneel.” The priest then kneels in a central place, fronting the grave, and behind him, arranged in order, the aged and the honourable, the children and grandchildren, all kneel down.
Master. “Present the incense.” Here the stewards take three sticks of incense, and present them to the priest. He rises, makes a bow towards the grave, and then plants one of the sticks in an immense vase, in front of the tombstone. The same form is repeated a second and a third time.
Master. “Rise up.” The priest and the party stand up.
Master. “Kneel.” Again the priest and all the people kneel down.
Master. “Knock head.” Here all bending forward, and leaning on their hands, knock their foreheads against the ground.
Master. “Again knock head.” This is forthwith done.
Master. “Knock head a third time.” This is also done. Then he also calls out: Rise up; kneel; knock head;—till the three kneelings, and the nine knockings are completed. All this is done in the same manner as the highest act of homage is paid to the emperor, or of worship, to the supreme powers, heaven and earth. This being ended, the ceremonies proceed.
Master. “Fall prostrate.” This is done by touching the ground with his knees, hands and forehead.
Master. “Read the prayer.” Here the reader approaches the front of the tomb, holding in his hands a piece of white paper, on which is written one of the sacrificial forms of prayer. These forms are generally much the same; differing slightly according to the wish of the composer. The form states the time; the name of the clan which come to worship and offer sacrifice; beseeches the shades to descend and enjoy the sacrifice, to grant protection and prosperity to their descendants, that in all succeeding generations they may wear official caps, may enjoy riches, and honours, and never become extinct, that by the help of the souls in hades, the departed spirits, and the living on earth may be happy, and illustrious throughout myriads of ages. The prayer being finished, the master cries: “Offer up the gold and the precious things.” Here one of the stewards presents gilt papers to the priest, and he bowing towards the grave, lays them down before it.
Master. “Strike up the grand music.” Here gongs, drums, trumpets, &c., are beaten and blown to make a noise as loud as possible.
Master. “Burn the gold and silver, and precious things.” Here all the young men and children burn the gilt papers, fire off crackers, rockets, &c.
Such is the sum of a grand sacrifice at the tombs of ancestors. But to many, the best part of the ceremony is to come, which is the feast of the sacrifice. The roast pigs, rice, fowls, fish, fruits, and liquors, are carried back to the ancestral hall; where according to age and dignity, the whole party sit down to eat, drink and play. The grandees discuss the condition of the hall, and other topics connected with the honour of the clan; the young men carouse, and provoke each other to “drink deep.” Some set out for home with a catty or two of the divine flesh, which had been used in sacrifice; others stay till they wrangle and fight, and night puts an end to the entertainment.
Those who live remote from the tombs, or who have no ancestral hall, eat their sacrifice on the ground at the sepulchres. The poor imitate their superiors, at an humble distance. Although they have no hall, no procession or music, they provide three sorts of victims, a pig, a goose, and a fish; some fruits, and a little distilled liquors—for spirituous liquors are used on all these occasions. After presenting these at the
