vernor's approach was announced. Like all the others, he was borne in a sedan. carried by eight men, which was twice the number allowed to either of the others; and his whole train was nearly in the same proportion. When his excellency came in front of the factories, the soldiers which had preceded him opened to the right and left in two lines and knelt as he passed. From his sedan, he was carried in an open chair to the head of the stairs, where the hoppo stood waiting to receive him. This ceremony was performed on the part of the latter officer, by bending the knee and raising and extending both hands nearly in the attitude of supplication, while the governor but slightly bent the knee and extended both his hands to support and raise him up. Then, the governor leaning on the arm of a friend, they moved through the hall into the verandah, when the three military officers advanced, and each in his turn saluted his excellency much in the same way that the hoppo had done. The next point was to determine who should move first to the seats. They finally moved nearly all together; but when there, a more difficult question was to determine who should sit first and in the highest place. The governor insisted that the general, as all the others had declined, should occupy the left hand seat, the place of honor, and he himself be considered as the host. To this the Tartar yielded.

When finally seated, which was no very easy or speedy matter as each was careful not to incline faster than the others, they appeared unreserved, familiar, and talkative. The governor was rather tall and stout, but there was nothing to distinguish his face from that of any other Chinese. In the appearance of the general there was nothing Chinese; his face was narrow and thin, his nose aquiline, and his person tall and spare. The two lieutenants were fine portly looking men. But in the dimensions of his beard, and the appearance of having been well fed, no one present equaled the 'grand hoppo. They were all aged, and the governor and general not less than sixty. They were rather plainly and very similarly dressed, in a dark flowered silk robe, worn over another which was longer and of a lighter blue. On the breast and back, was a brilliant piece of embroidery which was wrought into tigers and other national emblems indicative of dignity. Their caps were surmounted with buttons; those of the governor and general were of a bright red stone, the badge of the highest rank in China. Some of their caps were ornamented with a peacock's feather. The first thing that followed their being seated was a refreshment of birdsnests' soup, presented by one of the hong merchants. Then was exhibited a curious scene of washing faces. Tea and pipes followed; the governor all the time making free use of his snuffbox. The party now rose and walked to the side of the verandah which faces the river, and the hoppo in right good humor pointed out to the others the breach which had been made in the garden by his worthy colleague Choo, in 1831. From the garden they turned their attention to the dining hall and took their seats around the table, much to the amusement of themselves and others. Their use of knives and forks, instead of 'chopsticks,' was not the most graceful; one took a slice of cake upon his fork, and not comprehending the advantages of a knife, held it up and nibbled it in true Knickerbocker style; another mistook his saucer for a plate and went on accordingly. But the repast was soon finished. They then walked to the large hall and took a look at the portraits of George the fourth and of lord Amherst, and forthwith descended the stairs, entered their sedans, and the visit ended.

Such were the chief particulars of the visit of these 'great men' to the foreign factories. All that we witnessed on the occasion did not serve in the least to heighten our ideas of the intelligence, enterprise, or energy of these high functionaries. There was nothing business like in their appearance or deportment, and the impression was left strong on the mind of many of the spectators that the offcial duties of these men must devolve chiefly on their servants. Enterprise and activity are qualities lightly esteemed in a Chinese officer, whose path of duty is so perfectly marked out before him that no scope is left for any high minded, public spirited, enterprising men; each and all of them, whatever may be their inclination or genius, must be contented to become mere imitators. It is sad indeed to think that twenty-six millions of human beings are under the authority of a man like him who now governs the two provinces of Kwangtung and Kwangse; for though a mild and well disposed person, yet what hope is there that he can or will reform the multifarious abuses in the lower offices throughout these provinces?

What hope is there that any attempts to enlighten the public mind, diffuse useful knowledge, or introduce any of the improvements of the age will meet the approbation and support of such a man? His opinion of foreigners was fully expressed last summer in a public document, wherein he declared that the "foreigners are naturally crafty and deceitful." That proclamation, like many others even more disgraceful, was sent forth to the people, to be read in their streets and their market places, thus sanctioning by the highest authority of the land save that at Peking, the scorn, the contempt, and the distrust which too many of the natives of Canton have long cherished towards foreigners.

Monday, 4th. The hoppo's lady. It has been rumored to-day that the hoppo's lady came yesterday incognito to see the foreign factories. At what hour or from what point her ladyship took her view we do not know. Probably she did not enter ti e factories, for such a step would at once have given notoriety to the visit, and attracted crowds of the populace. Such visits are few and far between. We know one instance, in which a lady of some distinction, two or three years ago, paid a visit to the factories: she was from the north on a visit to Canton: accompanied by a female friend, and two or three female servants, she set out in her sedan, reached the door of the factory, ascended the stairs, entered the sitting room, examined its furniture, (particularly its mirrors, tables, and sideboard,) and then after seating herself for a few moments on one of the sofas, descended the stairs and retired in the same manner that she came. She had small feet, (so says our informant,) was well habited, and appeared easy and genteel in her manners.

Friday, 9th. Ke, the new fooyuen. Late last evening it was reported here that Kekung, the new fooyuen had arrived in the vicinity of the Fah'te (Hwa te) and would make his entrance into the provincial city to-day. His boat passed the factories about noon, and at 2 o'clock 'he ascended the shore' under a salute of three guns, and was received by the governor, the general commandant, and other officers, with the usual honors due to his rank. For four years, Ke has held the office of fooyuen in the province of Kwangse, and has come hither with a good reputation for probity and firinness; he is about sixty years of age; has long been employed in the service of the government; and at one time held the office of censor in Peking. He is a native of the province of Shanse.

Monday, 12th. On receiving the seals of his office, three days ago, Kekung the fooyuen entered immediately upon the duties of his new station. Yesterday, he received the congratulations of the inferior local officers and of the principal native merchants of Canton, and went in person to pay his respects to the gods of his country. His idolatry is set forth in very plain terms in the Canton court circular of yesterday. We give a short extract that our readers may judge of it for themselves. The fooyuen went out early in the morning and repaired to the holy temple of Confucius; to the temple of the military god, Kwanfootsze; to the temple of the divine moralist Wanchang; to the temple of the dragon king, the god of the sea; to the temple of teen how, 'heaven's queen;' to the temple of the god of the city, chinghwang; to the temple of the god of the wind; to the temple of the god of fire: on the altars of each of which he burned incense." Such is the announcement in the court circular.

From having thus visited eight temples in one morning, and propitiated the gods of peace and war; of the land and the sea; of the wind and the fire, he wishes, it would appear, to be considered a religious man. He worshiped his deceased fellow creatures, men and women; but, in Canton, no! not in all China, could he find an altar to the God that made him; the Creator of the universe. Yet the Chinese are a sagacious, wise people enough, in this world's affairs; and he of whom we now speak is not one of the ignorant vulgar, but a Chinese philosopher and magistrate of the land. This is "natural religion. But is this so rational and excellent as to make "revealed religion" unnecessary? Say, ye deists, who rob the Bible, and falsely call the knowledge thence derived your own.

Monday, 19th. Military reviews. Governor Loo set out this evening on a tour for the purpose of inspecting the imperial troops in the northern departments of this province near the Meiling; from hence he expects to go to Shaouking. The fooyuen and other officers came and took leave of him at Teëntsze Matow, the landing place, where his excellency embarked a little before sunset. The boat prepared for his reception was plain, but neatly fitted up and ornamented.

with various insignia of his rank and office. The number of officers, which composed his retinue, was small, being no more than six, exclusive of those who belonged to his domestic establishment. It is expected that he will be absent several weeks and visit Macao before his return to Canton.

In the Chinese government there is a great deal of visiting officially. Officers frequently assemble and proceed from place to place in state, which keeps them perpetually before the people. This morning his excellency rose at an early hour as usual, and in order to be in readiness for his tour, proceeded immediately to the fooyuen's; joined in the trial of five men for robbery; sentenced them to immediate death; requested the death warrant, received it, and cut off the men's heads before breakfast. Of these five human beings, whose lives were thus destroyed by the law, no more notice is taken in the court circular than if they had been dogs.

The tall soldier. A military officer from one of the most eastern departments of this province recently arrived in this city, and brought with him a soldier seven chih (or cubits) high. The chih is 143 English inches. Governor Loo having heard of Woo Keuntse, (this is the name of the soldier,) ordered him yesterday to come to his palace; he did so; and his excellency gave him a button for his cap, two pieces of cloth, and ten dollars in money: he gave the same sum likewise to the patsung, or sublieutenant, who brought the soldier to the city.-This item of intelligence is taken from one of the slips of red paper which are circulated with the Canton court circular, or yuenpaou. The following fact is also from the same source, and was received at the same time with the preceding.

Death of prisoners. It is reported that of five hundred banditti in the prisons in Nanshaou, three hundred have recently sickened and died. Nanshaou includes the departments of Nanheung and Shaouchow in the northern part of this province.

Thursday 22d. The remains of chancellor Le. The ling kew or remains of the late literary chancellor of Canton, who hanged himself a few months ago, were carried out of the city and sent on their way to his native district in the province of Kweichow. They were attended by the fooyuen, who accompanied them beyond the eastern gate, to do them honor. It is strange that the materialists of China employ the words ling haw, an encoffined soul or spirit, to denote.. the mortal remains of a human being.

PEKING.-The death of a Burman envoy at the court of Taoukwang; the recall of the late governor Le and his associate Lew Yungking from banishment; and the death of the late third minister Footseun, who died aged 86, are the most interesting items of news which we have to notice in the gazettes. It is conjectured by some Chinese in Canton that Le will be again placed in authority.

Death of the Burman envoy. It is a law of China, that official people shall always quote the law according to which they act; in pursuance of which the lepoo or board of rites and propriety say, it is their duty to report the event and solicit the imperial compassion. It devolves on the board of public works to provide a coffin. The board of revenue must give a piece of red satin and two pieces of white cloth, five cubits long. The nuyko or privy council must determine on the form of sacrificial prayer. The sacrificial utensils must be provided from the Kwangluh temple. The incense and candles, and paper offerings must be supplied from the Taeching temple. And from the Hungloo temple one officer must be deputed to read the sacrificial prayer, and another be sent to the envoy's dwelling to offer sacrifice. This is the law or rule when a waekwŏ kungsze, foreign nation's tributary envoy,' dies at Peking.

The name of the deceased was Neĕneryaykungnayata. Into how many parts this long name should be divided; or whether divided at all, the Chinese characters do not indicate. He was third commissioner. His two seniors do not wish to carry his remains back to Burmah and therefore the board ask the emperor whether he may be interred in a piece of ground belonging to the Mohammedan post house outside the Cheouyang gate, and whether they may give to the funeral 300 taels of silver, as the late emperor Keäking did to that of a Cochinchinese embassador, who died at Peking; and a Siamese envoy who died at Canton. The principal Burman envoy's name is Meimayatsakeosing.

THE

CHINESE REPOSITORY.

VOL. III. JUNE, 1834.- No. 2.

ART. 1. The state religion of China; objects of the governmental worship; the ministers or priests, and the preparation required for their service; sacrifices, offerings and ceremonies; and penalties for informality.

The Chinese have no generic term for religion. The word keaou; which means to teach, or the things taught, doctrine or instruction, is indeed applied by them to the religious sects of Taou and Budha, as well as to the ethical sect of Confucius. And they apply this same word also to Mohammedans and Christians. But they do not apply it to the state religion; for that does not consist of doctrines which are to be taught, learned and believed; but of rites and ceremonies. It is entirely a bodily service,' which however tacitly implies the belief of some opinions; though to have correct opinions, according to some prescribed rule or articles of faith, forms no part of the system. The state religion, as practiced by the court at Peking and by the provincial governments, is contained in the code of laws; called Ta tsing hwuyteën, and in the Ta tsing leuhle, under the head le, rules of propriety and decorum or rites and ceremonies, and in the subordinate division tse sże, sacrifices and offerings. From these two works we shall briefly specify; 1. the persons or things to whom these sacrifices are presented, or the objects of governmental worship; 2: the ministers or priests, who offer these sacrifices, and the preparation required of them for the performance of this religious service; 3. the sacrifices and offerings, the times of presenting them and the cere monies accompanying them and, 4. the penalties for informality, or defective performance of the state religion.

First, we are to speak concerning the objects of worship, or things to which sacrifices are offered. These are clriefly things, although persons are also included. The state sacrifices ate divided into three classes; first, the ta sze, or great sacrifices; second, the chufig sze, or medium sacrifices; and third, the seaou sze, or little sacrifices. These last are also denominated keun sze, the crowd or herd of sacrifices; the word keun, 'a flock of sheep,' being used as a noun of multitude,

CH: REP: VOL. H:

In the following list, the 1st, 2d, 3d, and 4th are the objects or classes of objects to which the great sacrifices are offered; from the 5th to the 13th are those to which the medium sacrifices are offered; those of the 14th and onward, have right only to the little sacrifices.

1. Teën, the heavens or sky. This object of worship is otherwise cailed the azure heavens; and hwang kung yu, the imperial concave expanse.'

2. Te, the earth. This, like the heavens, is dignified with the epithet imperial.

3.

Tae meaou 'the great temple' of ancestors. This title is used to include all the tablets contained therein dedicated to the manes, or shades of the deceased emperors of the present dynasty. This triad of titles, teën, te, tae meaou, always placed together on a level in respect of diguity at the grand sacrifices, are also worshiped apart. The lines or columns of Chinese characters being read from top to bottom, dignity is always denoted by the height of the title; which corresponds in some degree to our use of capital letters. Inferiority of rank or dignity is marked by the title being placed one or more characters lower. Heaven, earth, and ancestors, as objects of worship and of equal rank and dignity, are placed on a level, and one or more characters higher than other objects, as the sun, ngon, stars, &c. An idea of this may be conveyed to the reader, by the position of the words in lines, thus:

Heaven, Earth, Ancestors,

Sun, Moon, Stars, &c.

4. Shay tseih, the gods of the land and grain; these are the special patrons of each existing dynasty, and are generally located in the fourth place.

5. Jeih, the sun, called also ta ming, the 'great light.'

6. Yue, the moon, called also yay ming, the night light."

7.

8.

9.

10.

Tseën tae te wang, the manes of the emperors and kings of

former ages.

Seën sze Kungtsze, the ancient master, Confucius.

Seën nung, the ancient patron of agriculture.

Seen tsan, the ancient patron of the manufacture of silk.

11. Teën shin, the gods of heaven.

12.

Te ke, the gods of the earth.

13. Tae suy, the god of the passing year.

14. Seen e, the ancient patron of the healing art; together with choo jin kwei che tse, the innumerable ghosts of deceased philanthropists, faithful statesmen, eminent scholars, martyrs to virtue, &c. 15. Sing shin, the stars, are sometimes placed next after the sun and noon.

16. Yun, the clouds..

17. Yu, the rain..

18. Fung, the wind..

19.

Luy, the thunder.

These atmospheric divinities are. usually placed in one columu.

20. Woo yo, the five great mountains of China..

21. Sze hae, the four seas; i. e. all the waters of the ocean...