CHINA. 



stroyed in tndku succeMion. He fixed iu duration at 

 yer, which he divided into twelve period*, 

 racb containing 10.80U year*. In the first of thctr. the 

 heaven* were gradually created by the motion, which 

 the Tay-kee impressed upon matter, which had hitherto 

 regained immovekblc; in the second, the earth was pro- 

 duced in the tame deliberate manner ; in the third, men 

 aitd the other living creature* began to come into exist- 

 ence ; and to on to tin- ikvcuili period, when all tliingi 

 hill be destroyed, and the world shall return into the 

 Mate of chao. frum which it (hall not again be evolved 

 till the end of the twelfth period. About the year 1400, 

 the Emperor Yon/ lo of the Ming dynasty, commanded 

 several learnrd men to combine the principles of Shao- 

 lung tse into a tvitem, by interpreting the books of 

 Confucius and Meng-tse, called King. In this work 

 they gave the name of Tay-kec (or great height) to the 

 cause of all things, although this word is not to be f .mid 

 in the writings of Confucius or Meng-tse ; but, from a 

 passage in one of the commentaries of the former philo- 

 sopher, they pr fess to derive those tenets, that Tay- 

 kee is separated frum the imperfections of nature, is an 

 existing being, and the same with the heaven, the earth, 

 and the five elements ; that when he moves, he produces 

 Yang, that is, subtle and active matter, such as the 

 Iteavens, fire, day, that which is perfect and of the male 

 sex ; that, when he rent, he produces Yn, that is gross 

 and motionless matter, such as the earth, the moon, 

 darkness, that which is imperfect and of the female sex ; 

 that, by the union of these, are produced eight elements, 

 which, by their various combinations, form the peculiar 

 _ <1 distinguishing nature of all bodies, the vicissitudes 

 of the universe, the fertility or barrenness of the earth, 

 &c. From these and similar mysticisms, the partisans of 

 Tay-kee went on in their speculations, till they ended in 

 atheism, by excluding from the world every supernatural 

 cause, and admitting only an inanimate virtue or energy 

 in union with matter. In their system of morals, they 

 adopted more rational principles ; directed the wise man 

 to make the public good the great object of his actions, 

 and to extinguish his passions, that he may follow the 

 light of reason ; and explained the reciprocal duties of 

 princes and subjects, of parents and children, of hus- 

 band and wife. 



None of these different systems can be said to be the 

 prevailing creed in China ; or, what is more remarkable, 

 can be found existing pure and distinct from the rest. The 

 greater part of the Chinese have no decided opinion 

 whatever on the subject, and are either complete atheists, 

 or, if they acknowledge a Supreme Being, utterly ignorant 

 in what view he ought to be regarded ; while they all com- 

 bine with their peculiar sentiments the multifarious su- 

 perstitions of the mure popular sects. Of all these to- 

 lerated and established religious persuasions, the em- 

 peror is the supreme head ; without whose permission 

 uot one of them can enjoy a single privilege or point of pre- 

 eminence ; and who can diminish or increase, at his plea- 

 sure, the number of their respective temples and priests. 



The existing worship of China, then, is a confused 

 mixture of superstitions, of which individuals receive and 

 bserve just as much as they please ; and those parts of 

 it, which the government seem* to uphold, may be 

 viewed rather as political than religious institutions. 

 The emperor* reserve to themselves the privilege of 

 adoring the Tien, but they equally sacrifice to the spi- 

 rit of the earth, the sun, or the moon, and attach them- 

 selves more or Irs* to the notion* of the Tao-tse or 

 of Fo. While the reigning Tartar family acknowledge 

 wore particuUrly the faith of the Qraud Lama, they 



nevertheless perform the establifhed sacred rites of their H^ipioa. 

 predecessors, and repair (o the festivals which the cairn. ^"Y"*"' 

 dar prescribe.'. And, while the literati study the doc- 

 trine of the King, they arc as superstitious as unbelie- 

 ving, and are found with other* in the temple* praying 

 to the idol*. 



There is only one temple consecrated to the Tien in National 

 the whole empire, called Tien-tan, or the eminence of worship, 

 heaven, and is situated in the Chinese division of the 

 city of Pckin, where the emperor offers a sacrifice at 

 the winter solstice, consisting of oxei, hogs, goats, and 

 theep. The Tee-tan, or eminence of the earth, is also 

 situated in the Chinese city, and is covered with green 

 tiles ; where the emperor, in like manner, sacrifices to the 

 earth at the summer solstice. The Ge-tan, or temple 

 of the sun, is on the outside of the Tartar city towards 

 the east ; and thither the emperor sends a prince every 

 year, at the vernal equinox, to perform the rites in ho- 

 nour of that luminary. The Yue-tan, or temple of the 

 moon, is also situated on the outside of the Tartar city, 

 towards the west ; and thither the emperor sends a per- 

 son, in like manner, at the autumnal equinox, to per 

 form the ceremonies in honour of the moon. TttcM 

 different structures have been adorned in modern times 

 with all the magniicencc of architecture ; and when the 

 emperor is about to offer sacrifice in the temple of the 

 heaven or that of the earth, the greatest pomp and so* 

 lemnity is observed. Previous to the intended cereit ony, 

 the monarch and all the grandees, who are entiti 

 assist, prepare themselves, during three rl.iyf, h\ retire- 

 ment, fasting, and continence. No public audience* are 

 given, and no tribunals are open. Msrriaget, funerals, 

 and entertainments of every kind are prohibited; and no 

 person is permitted to eat either flesh or fish. On the 

 appointed day, the sovereign appears in the ut-rost pos- 

 sible splendour, ....rrounded with princes and officers of 

 state, and attended by every circumstance demonstrative 

 of a triumph. Every thing in the temple, corresponds 

 in magnificence with the appearance of the emperor. 

 The utensils are all of gold, and never applied to any 

 other purpose ; while even the mu ical instruments are 

 of an uncommon size, and also reserved for such solemn 

 occasion:. But while the monarch never displays greater 

 external grandeur and state, than during these proces- 

 sions, he never exhibits greater personal humility and 

 dejection than during the time of sacrifice, prostrating 

 himself on the earth, rolling in the dust, speaking of 

 himself to the Shang-tee in terms of the utmost abase- 

 ment, and apparently assuming so much magnificence of 

 appearance and attendance, only to testify, in a more 

 striking manner, the infinite distance between the high- 

 est human dignity and the majesty of the supreme 

 Being. 



One of the principal religious ceremonies, which the Ceremony 

 emperor performs, is that which regards the tilling of 



the ground, and which takes place at the vernal . ouinox. C1 



, , . ., f . r r . . . . sci-u time. 



He prepares himself for this festival by three days solemn 



fasting and worshipping : and then, going f.>rth in great 

 pomp, tikes the plough into his hand, opens the earth, 

 and 8<;ws the first seed of the season ; while the same is 

 done in every part of the empire by his governors and 

 viceroys as his substitutes. The grain which is gather- 

 ed from the seed, thus sown by the royal husband- 

 man, is reverently deposited in a sacred granary, and re/- 

 served for great sacrifices to the Shang tee. This cere- 

 mony may be regarded as a wise political institution for 

 the encouragement of agricu lure, as well as an act of 

 religious worship. On the day of this observance, a cow 

 is sacrificed iu the temple oi the earth, and figures of 



