20 MYTHOLOGY AND RELIGIOUS RITES. 
The first reformer of this simple religion, particularly of the moral pre- 
cepts connected with it, was Lao Tse, or, as he is sometimes called, Laokung. 
He was the son of a poor peasant, but was already at an early period of 
his life fond of meditating and speculating upon religious subjects. During 
a journey to Thibet he became acquainted with Lamaism, which was then 
already the religion of that country, and pleased with many of its features 
he resolved to introduce them among his own countrymen. 
As the basis of his moral system he laid down the rule that man must 
subdue and control his passions if he wishes to obtain spiritual and physi- 
cal happiness. but he asserted also at the same time that sickness and 
death, the two greatest enemies to undisturbed pleasure, could and ought to 
be overcome by the draught of immortality (a preparation of opinm and 
other materials calculated to excite the nerves) lately discovered. 
The temples of his followers are filled with large uncouth idols made of 
wood, stone, or burned clay, and painted or varnished with glaring colors. 
A. favorite idol with them is the so-called god of immortality (pl. 4, jig. 2). 
The manner in which they arrange their idols is peculiar to themselves. It is 
done by placing on one side all those that personify virtuous and proper 
sentiments with their corresponding antagonists opposite to them; thus the 
personification of love is contrasted with that of hatred. 
This whole system of moral philosophy was Epicurean in the lowest sense : 
Let us eat and drink, for to-morrow we die. The priests of Lao-Tse, in 
accordance with his precepts to enjoy the present without a thought for 
the future, lived in celibacy and associated together in convents, where 
they practised magical rites, incantations, and the invocation of spirits. 
The professors of this creed are chiefly the rich, and those that belong to 
the higher classes of society. but Lao-Tse, the founder of this sect, met 
already during his lifetime with a rival. 
Chung-Tse, or, as he is commonly called, Confucius, came also forward 
as a reformer, with the avowed purpose to re-establish again the religion of 
the fathers, and to lead man back to a primitive life of purity and virtue. 
His object was not so much to teach a new religion as the inculcation of 
moral principles, and to induce his countrymen to live a moral life. 
The Mythology which he taught was, that from the Great First Source, 
Tuiki, emanated Yang and Yen. ‘The former, which was the perfect 
principle, was of the masculine gender, and included the higher heavens, 
the sun, day, and warmth; and the latter, the imperfect principle, and of 
the feminine gender, comprised the moon, the earth, night, and cold. 
From a union of these two sprang the lower heaven (the sky) the source of 
moisture, fire, water, the winds, thunder; the dry land, and mountains. 
Man was then formed of an ethereal principle, which was joined to an 
earthly heavy body. ‘The two are again separated by death, which consigns 
the latter to its mother earth, and permits the former to fly back to its 
native element. But the spirits of the good are not cut off by this return to 
a spiritual abode from visiting the places where they dwelt while upon 
earth, and particularly the spots where divine honors are paid to them by their 
descendants, upon whom they are permitted to bestow blessings and favors. 
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