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elected triennially. Any female can become a nun, or bonzesse, be her age or calling what it may; and female children are purchased from their parents to fill up the vacancies which are constantly occurring from the bonzesses becoming wearied of their profession. The promised reward to those who become nuns is, that after death they shall become absorbed into the god Buddha, provided they preserve their chastity, visit the sick and needy, live on vegetables, and be abstemious in their diet. The dress of the nuns is the same as that of the Buddhist priests, namely, a long black robe-their head, also, is entirely shaven; consequently, in the street, it is almost impossible to distinguish the bonze from the bonzesse.

Religious services are performed by the sisterhood morning and evening; the rites consisting of the repetition of prayers in the Pali or Sanscrit language, which to them is an unknown tongue, and the bonzesses are supported by donations and endowments.

The temples or joss-houses appertaining to the followers of Taou and Buddha are rarely cleansed, and the Chinese not being remarkable for cleanliness, the accumulation of filth and dirt can easily be imagined, especially as mendicants are permitted to reside in the outer portions of the buildings, where they cook their food and sleep.

We have now briefly noticed the three religious sects of China, and regret deeply to be compelled to say that the most learned men disbelieve in a future state, and that all classes appear to be imbued with little or no religious feelings; laughing at their priests, and entering the various temples to worship

their deities with the greatest indifference. Although the sacred books, both of Con-fou-tsze and Lao-kiun, consist of moral lessons, and inculcate the practice of virtue, the followers of both set their lessons at nought, by the vicious tenor of their lives, as every species of vice is indulged in and practised daily.

The moral writings of Con-fou-tsze, the greatest philosopher, and most revered sage, are quoted by all ranks, yet immorality never reached a greater height in any portion of the created world, than it has done in China; for revelation has never shone upon the land, nor applied its healing virtue to correct the sin and corruption of human nature.

There is a settlement of Jews in China, who call themselves Tiaw-kin Kian, or the sect which plucks out the sinew, which were discovered by the missionaries, who state that the tribe of Israel have a synagogue, keep themselves perfectly distinct from the other inhabitants of the villages, intermarrying among themselves most of the ceremonies of the ancient Jews were observed, and tradition states that the first Jew appeared in China two hundred years before the Christian era; but it is an authenticated fact, that many Jews have held official appointments, both as ministers of state, and governors of provinces, centuries ago.

The earliest record which can be relied upon, is that of an Arabian merchant, who in 877, mentions the Jews that traded with him in China. In the twelfth century, the Rabbi Benjamin of Toleda visited the East, to discover some of the scattered children of Israel; and the learned Rabbi states, that he found

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Jews in China, Thibet, and Persia. The Jesuit Ricci, whilst resident at Pekin in 1610, states that there were ten families of Jews residing in Keang-foo, and they had in their possession a copy of the Pentateuch, which had been handed down from generation to generation for six centuries; therefore, from the whole of these statements, it may fairly be concluded, that for many ages Jews have been inhabitants of China.

Mahomet has numerous followers in China, and there is a mosque in Canton, where the rites of the Mahomedan faith are performed; at one period the number of Mahomedans increased so rapidly, as to call forth the attention of the Chinese government; when it was ascertained, that the followers of this faith bought children from their parents for the purpose of training them in the principles of Mahomedanism.

CHAPTER IX.

Worshipping at the Tombs -Tombs and sepulchres-Extraordinary tomb at Sung-kiang-foo-Coffins-Funeral ceremonies-Rites in the Hall of Ancestors-Time of mourning fixed by the laws of the Empire -Tradition of Ven-kong-Mourning colour-Funeral of Ta-yang-ze, the Emperor's eldest brother.

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THE worship of the manes of ancestors is inculcated by Confucius, and the followers of Foo adopt the same practice, spring and autumn are the graves of the departed visited, offerings of various descriptions are made; wine or sam-shoo is poured upon the ground, and prayers are addressed, to propitiate the ghosts of the departed: occasionally this rite is formed by deputy, and a man may be seen with basins of rice, fish, and meat, going from grave to grave, leaving the edibles at the tombs of those for whom the savoury messes were destined. All ranks pay this tribute of respect to the dead; and at the latter end of last year, 1848, the Pekin Gazette announced that Taou-kwang, the Emperor, was going to worship at the tombs of his ancestors, observing all the great solemnities, and a large retinue was to accompany him: in a few days the same official organ stated, that the Emperor had changed his determination, as he had ordered his ministers of state

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to set off for the tombs without him; thus performing the ancestral worship by proxy.

The tribute offered to the memory of departed sages and philosophers is rather imposing, and is an annual service. A priest, from an elevated position in the court-yard of the temple, descants in a species of recitative upon the learning and piety of the defunct philosophers, and the benefit their writings have conferred upon their fellow-men, advising all present to follow their example, and become learned and virtuous, with all possible speed. An altar is laid out with bowls filled with savoury edibles, fruits, and flowers; on either side is a lamb and a pig, which are sacrificed in honor of the departed sages; some of the blood of these animals being caught in a bowl, which at certain parts of the service is sprinkled on the ground; the carcasses of the victims are decorated with flowers, and at the conclusion of the service are and distributed among the priests.

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The tombs or sepulchres are always built outside the city walls, and usually upon a hill, which is planted with cypress and pine trees; the shape of the sepulchre varies in different provinces, but the generality are in the form of a horse-shoe or pyramid, which is coloured or whitened, on this is written the family name of the deceased.

The indigent are compelled to be content with covering the coffin with earth, which is made into a pyramidical form, between five and six feet in height, on which they plant flowers, and a species of white feathery grass.

The tombs of the mandarins and wealthy are fre