and all over the fields. Some are remarkable for their splendour; but the majority
do not differ in appearance, or very slightly, from other buildings. Often they are
nothing more than small chapels, in which are niches containing idols and vases
filled with burning perfumes, or the ashes of gilt paper on which prayers have
been printed, these papers having been burnt, as a religious rite, by devotees.
The worshippers, if such they may be called, display the utmost indifference of
behaviour in these temples: they enter them to enjoy a rest or a sleep; or they
walk about with their hats on, whistling, smoking, laughing, chattering. Round
the sides are seated the vendors of the aforesaid gilt paper prayers and pastiles;
ever and anon they demand attention to their wares by striking a gong; while the
people incessantly burn paper models of clothing, shoes, money, junks, and the
like, to assist their deceased friends on their long journey. For though the
Chinese have no distinct recognition of a future state, the worship of the dead is
a prominent element of their religion. Noble and peasant alike bring offerings, or
send them by proxy, and kneel before the shades of their ancestors: this duty at
least is always remembered, whatever other may be forgotten.
The following may be given as an example of the prayers used upon such
occasions:—
“I, Lea Kwang, second son of the third generation, presume to come before the
grave of my ancestors. Revolving years have brought again the season of Spring;
I sweep your tomb with reverence, and, prostrate, beg you to be spiritually
present, and grant that your posterity may be illustrious. At this season I desire to
recompense the root of my existence, and reverently, therefore, before your holy
spirit present the five-fold offering of pork, fowl, duck, goose, and fish; with five
fruits and the drink samshu;[31] entreating that you will condescend to inspect
them. This announcement is presented on high.”
Such offerings as are not accepted by the priests are generally taken home again
to furnish full the worshipper’s own table.
The Ritual State Worship, which concerns the Emperor and his court, but affects
not the great body of the people, we must glance at very briefly. It may be
defined as the ceremonial of a philosophical pantheism, unconnected with any
theological doctrine. Three classes of natural objects are distinguished, to which
the “Great,” the “Medium,” and the “Lesser” Sacrifices are offered. The first