in the Pekin Gazette. This paper contains nothing but what relates to the government, and it is death to falsify any article inserted therein. The articles consist of edicts, proclamations, rescripts, orders in council, promotions, etc., which bear different names according to their contents. The most striking amongst them are those in which the emperor exhorts and admonishes the world to become virtuous, and turn to righteousness. These articles are very long, and contain many maxims drawn from the writings of Chinese moralists, which are well worth the attention of the reader; for if they are not calculated to affect the heart, they convey much instruction to the mind.*

As high priest of the empire, the emperor of China alone, with his representatives, sacrifices in the government temples. These sacrifices are composed of victims and incense, and the mode of offering them is precisely the same as among the nations of antiquity. The sacrificial duties of the emperor are far more numerous and burdensome than any others laid upon his shoulders. They comprehend a tedious ceremonial, and a number of vain rites, none of which he may neglect. These cannot be laid before the reader, but the following description of an imperial procession to the temple dedicated to Teën may give some idea of the scene within :-" This imperial procession was headed by twenty-four drummers, and as many trumpeters: next to them were an equal number of men armed with red varnished staves, seven or eight feet long, and adorned with golden foliage. Then followed one hundred soldiers

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See some specimens of these maxims in the chapter on Chinese literature.

carrying halberds, ending in a crescent and gilded at the end; then four hundred great lanterns finely adorned, and four hundred torches made of wood, which burn for a long time, and yield a great light; two hundred spears, some set off with flowing silk of various colours, others with tails of panthers, foxes, and other animals; twenty-four banners, painted with the signs of the zodiac ; fifty-six banners, exhibiting the fifty-six constellations into which all the stars are divided; two hundred fans, supported by long gilded sticks, painted with figures of dragons, birds, and animals; twenty-four umbrellas, richly adorned; and a beaufet, carried by officers of the kitchen, and furnished with gold utensils, such as basons, ewers, etc. The emperor followed on horseback, with a grave majestic air, pompously dressed; on each side of him was carried a rich umbrella, large enough to shade both him and his horse: he was surrounded with ten white horses, led. whose saddles and bridles were enriched with gold and precious stones; one hundred spear-men, and the pages of the bed-chamber. After this

appeared, in the same order, the princes of the blood, the kings, the principal mandarins, and the lords of his court, in their habits of ceremony; five hundred young gentlemen belonging to the palace; one thousand footmen in red gowns, embroidered with flowers, and stars of gold and silver; then thirty-six men carried an open chair, followed by another that was close and much larger, supported by one hundred chairmen. Lastly, came four large chariots, two drawn by elephants, and two by horses, covered with embroidered housings; each chair and chariot had

one hundred and fifty men following it for its guard. The procession was closed by two thousand civilians, and as many military mandarins, in magnificent habits of ceremony."

That such an imposing procession as this should leave an impression of awe upon the minds of the multitudinous subjects of the emperor of heathen China, can form no matter of wonder. By such an appeal to the bodily senses judgment is surrendered and hood-winked, and superstition takes possession of the whole inner man. The soul is oppressed by it; and the knees, obeying the dictates of awe, readily bend to the creature. Hence it is, together with his edicts, that the emperor of China becomes lord paramount of the bodies and souls of his subjects. Hence it is that he is looked up to, and worshipped as a god.

Another reason for the superstitious reverence which the Chinese pay to their emperor may be found in the fact, that he is represented as forming the link between God and man; as having at all times access to the heavenly powers, of whom he can not only request, but demand blessings; as possessing power over the whole material and immaterial world; and as superintending the course of nature. These hollow and blasphemous assertions weigh with the multitude, and insure their ready veneration. So also do their professions of paternal love for their subjects, which are ever discernible in their edicts. These are well calculated to take the heart captive, and especially when it is considered that one of the leading characteristics of the Chinese nation is ignorant simplicity.

It is the custom of the Chinese emperor to give,

from time to time, an account of his conduct to the nation. When he does this, after some public calamity, his expressions are those of the deepest humility. They are, however, only to be considered as the language of the lips, and not of the heart. The sentiments which such edicts contain are chosen from the best models of his predecessors, and the paper is drawn up for his use by a member of the Han-lin College. The form of a petition addressed to the " azure heavens for rain is subjoined, as it will not only illustrate the present but preceding paragraphs. It was promulgated by the present emperor, and it reads thus:

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Kneeling, a memorial is presented to cause affairs to be heard. Alas, imperial Heaven! were not the world afflicted by extraordinary changes, I would not dare to present extraordinary services; but this year the drought is unusual. The summer is past, and no rain has fallen. Agriculture and human beings feel the dire calamity, and beasts, insects, herbs, and trees almost cease to live.

"I, the minister of Heaven, am placed over mankind, and am responsible for keeping the world in order, and tranquillizing the people. Although it is impossible for me to sleep or eat with composure; although I am scorched with grief, and palsied with anxiety, still no genial showers are vouchsafed. Some days ago, I fasted, and offered rich sacrifices on the altars of the gods of the land and the grain, and had to be thankful for gathering clouds and light showers, but not sufficient to cause gladness. Looking up, I consider that Heaven's heart is benevolence

and love. The sole cause is my daily sins, and my little sincerity and devotion: hence I have been unable to move Heaven's heart, and bring down abundant blessings.

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Having searched the records, I find that in the twenty-fourth year of Keën-lung, my imperial grandfather, the high, honourable, and pure emperor reverently performed a great snow service. I feel impelled by ten thousand considerations to look up and imitate the usage; and with trembling anxiety assail Heaven, examine myself, and consider my errors, looking up and hoping that I may obtain pardon. I ask myself whether I have been irreverent in sacrifice? Whether pride and prodigality have had a place unobserved in my heart? Whether I have uttered irreverent words, and deserved reprehension? Whether rewards have been conferred or punishments inflicted in strict equity?"

After this, the edict goes on to hint at the emperor's probable faults, which are here passed over, and it thus concludes :

"Prostrate, I beg imperial Heaven to pardon my ignorance and stupidity, and to grant me renovation, for myriads of innocent people are involved by me, who am but a single man. My sins are so numerous that it is difficult to escape from them. Summer is past, and autumn arrived; to wait longer is impossible. Beating my head, I pray imperial Heaven to hasten and confer a

*This will serve to remind the reader of that incident in the book of Esther, in which it is related that Ahasuerus, when he could not sleep, commanded the records to be brought and read before him, that he might discover whether he had left any duty unfulfilled. Such is an oriental custom.