CONFUCIAN TEMPLES AND WORSHIP.
The Emperor plowing in the Sacred Field,
What time the New Year comes in solemn state.
RICHARD HENRY STODDARD.
Among the prominent objects of worship in China may be specified
Shang-te, who is alone worshiped by the Emperor; the worship of
Confucius; and that of the spirits of deceased ancestors among the
common people. Besides these, there is a host of deities who receive
worship with the host of spirits who are dreaded and who may be
propitiated by worship.
[Illustration: CHINESE SCHOOL-BOYS.]
The tenets of Confucius have been generally regarded as a system of
religion and have received the name of “Confucianism” among the Western
authors. His precepts form the basis of morals, but in the worship of
Shang-te by the Emperor, who is at the head of the system, he in person
can alone officiate at the most important ceremonies. At the same time
that he worships Shang-te he unites the worship of Confucius with it
on the great altar of heaven in Peking. The homage of Confucius enters
into the daily life of all students. In every school-room there is a
tablet, containing the name of the sage, before which every scholar
makes his bow when he enters the room. A missionary thus describes the
worship paid to him:
[Illustration: CHINESE JOSS-STICK.]
As there is no image of Confucius for use on such occasions, a slip of
red paper, of only a few inches in length, on which has been written in
black ink an expression meaning “_The Teacher and Pattern for 10,000
ages_,” is put upon the wall of the school-room. In front of this
is placed a table, having upon it a censer and a pair of candlesticks.
When everything is ready the teacher, having first lighted and put in
the censer three sticks of incense, and in the candlesticks a couple
of candles, kneels down before the table, and placing his hands on
the floor, bows his head toward the earth slowly and reverently three
times. He then arises, and one of his pupils takes his place before
the table, and kneels down, making the same number of bowings in the
same manner. Another pupil now takes the place, and performs the same
ceremony; and so on till all have engaged in the worship of the sage.
After this, the food which is to be consumed in the feast is placed on
the table before the inscription to Confucius, where it remains a short
time. It is then removed to another table, or tables, around which
the teacher and his pupils gather and partake of it. Before the feast
the teacher usually presents to each one of his pupils a white paper
fan, on which he sometimes writes a quotation from the classics, or a
favorite stanza of poetry. Besides this, he provides a number of toys,
equal to the number of his pupils, each representing a graduate of the
first, second or third literary degrees, which are distinguishable by
the shape and color of their dresses. It is decided by the throwing
of dice in what order the pupils shall choose these toys. These toys
are valued as an omen for good, or rather as an index of the success
in study which each may hope to attain. It is often an interesting and
exciting time among the members of a school.
On a Chinese youth entering a school as pupil for the first time in any
year, he is expected to bring with him two small candles, a few sticks
of incense, and a small quantity of mock-money, which are to be lighted
and consumed before a slip of paper, having some title of Confucius
written upon it, the pupil making the usual prostration before it after
these things have been lighted and while they are being consumed. This
is called “entering school,” or “worshiping the sage.” One morning,
some six years ago, a lad, dressed in his best clothes, marched into
a free-school under the charge of a missionary, carrying, beside his
books, three sticks of incense, two small candles, and a few sheets
of mock-money, designed, in accordance with established usage, as an
offering to the Chinese sage. It seemed that the teacher had neglected
to inform his parents that in the mission school the sage was not
worshiped. The lad was quietly told that the articles he had brought
would not be used, inasmuch as those who studied the books of Jesus did
not burn incense in honor of Confucius. Thus from earliest childhood
the youth of China are taught to reverence their great countryman,
Confucius.
THE WORSHIP OF SHANG-TE, AT PEKING.
Notwithstanding the silence of Confucius on the subject of Shang-te,
his worship has been maintained, not, perhaps, in its original purity,
but with marks of reverence which place its object on the highest
pinnacle of the Chinese Pantheon. At the present day, the imperial
worship of Shang-te, on the round hillock to the south of the city of
Peking, is surrounded with all the solemnity of which such an occasion
is capable. The altar is a beautiful marble structure, ascended by
twenty-seven steps: a balustrade surrounds each terrace. On the upper
of these three terraces are five tables or altars, on which the
offerings to Shang-te are laid. This is the central point of attraction
in this whole inclosure of a square mile, which contains thousands of
beautiful trees and many subordinate buildings. On another terrace
stands a magnificent triple-roofed circular structure, ninety-nine feet
in height, which constitutes the most conspicuous object of the whole.
On the day before the annual sacrifices at the Winter Solstice, the
Emperor proceeds to the Hall of Fasting, on the west side of the south
altar. Here he spends the night in watching and meditation, after first
inspecting the offerings. The tablets to the Supreme Ruler of Heaven
(_i.e._, Shang-te,) and to the Emperor’s ancestors are preserved
in the chapel at the back of each altar. There are no images. Both
these chapels are circular, and covered with blue glazed tiles. The
south altar, the most important of all Chinese religious structures,
has the following dimensions. It consists of a triple circular terrace,
210 feet wide at the base, 150 in the middle, and 90 at the top. The
heights of the three terraces, upper, middle and lower, are 5½ feet,
6¼ feet, and 5 feet respectively. At the time of sacrificing, the
tablets to Heaven and to the Emperor’s ancestors are placed on the top;
they are two feet five inches long and five inches wide. The title
is in gilt letters; that of Heaven faces the south, and those of the
ancestors east and west. The Emperor, with his immediate suite, kneels
in front of the tablet to Shang-te, and faces the north. The platform
is laid with marble stones, forming nine concentric circles. The inner
circle consists of nine stones, cut so as to fit with close edges
round the central stone, which is a perfect circle. Here the Emperor
kneels, and is surrounded first by the circles of the terraces and
their inclosing walls, and then by the circle of the horizon. He thus
seems to himself and his court to be in the centre of the universe;
and, turning to the north, assuming the attitude of a subject, he
acknowledges in prayer and by his position that he is inferior to
Heaven, and to Heaven alone. Round him, on the pavement, are the nine
circles of as many heavens, consisting of nine stones, then eighteen,
then twenty-seven, and so on in successive multiples of nine till the
square of nine, the favorite number of Chinese philosophy, is reached
in the outermost circle of eighty-one stones. As might be expected,
careful distinctions are made in the sacrifices. The animals ordinarily
used for food by the ancient Chinese, and the fruits of the earth known
to them, are almost all included. But productions recently introduced
into the country are not offered. To Heaven alone is offered a piece
of blue jade, cylindrical in shape and a foot long, formerly used as a
symbol of sovereignty. But the great distinguishing sign of superiority
is the offering of a whole burnt sacrifice to Heaven.
[Illustration: THE SACRED ALTAR OF HEAVEN, AT PEKING.]
After the same style of building, and used as a part of the worship of
Heaven and earth, is the Temple of the Sun, at Peking. This temple
has been dedicated by the Chinese to the sun as the great source of
light and heat, and it has been put under the protection of the god of
fire. Farmers frequent this temple in dull, cold weather, to pray for
the sunshine to ripen their grain and fruit, and the people generally
pray to this god for protection against fire. The fourth day of every
month is a high day at this temple, and it is then crowded with
worshipers. On this day, a band of music is provided, and, in addition
to the ordinary priests of the temple, extra priests go about swinging
incense, and conducting many other imposing services.
In the spring of every year, the Chinese pay great honors to
agriculture. The Emperor proceeds to the park surrounding the Temple
of Agriculture, at Peking, and in a plot of ground reserved for the
purpose, and in the presence of the grandees of the empire, he guides
the imperial plow, and uses the seed-planter, rake, etc.
After this, the Emperor and the attendant princes and officials proceed
to the Temple of Agriculture, which is dedicated to _Shin-nung_,
or the “Divine Husbandman,” the fabulous originator of the art. Here
bullocks, swine and sheep are offered in sacrifice, and prayers made
to _Shin-nung_, and also to the god of the land, the grain, the
ocean, the wind, the thunder and the rain.
Similar plowing and worshiping are performed by the leading mandarins
near the south gates of all the principal cities of the empire, after
which the mandarins mount a platform, and calling around them the
principal farmers of the vicinity, exhort them to the proper discharge
of their duties as husbandmen. At the close of the addresses, they
present to each of the farmers, who have been selected to receive them,
certain presents or medals in the name of the Emperor, in order to
encourage them.
[Illustration: TEMPLE OF AGRICULTURE, AT PEKING, CHINA.]
Apart from the idolatrous worship, this conduct of the Emperor and
his officials is very praiseworthy; but it is sad to know that while
“God has not left Himself without witness among them in that He does
good, and sends them rain and fruitful seasons, filling their hearts
with food and gladness,” they yet do not recognize His existence and
beneficence, but give His glory to others, and His praise to graven
images.
[Illustration: A TEMPLE BUILT OF BRONZE IN HONOR OF
CONFUCIUS.]
TEMPLE TO CONFUCIUS.
The most important and sacred temple is that adjoining the tomb of
Confucius in Shantung, on which all the art of the Chinese architecture
has been lavished. The main building consists of two stories, the upper
veranda surrounding which “rests on gorgeous marble pillars, twenty-two
feet high, and about two feet in diameter, which at a distance
appear as if huge dragons were coiled around them and hanging from
the top. The tiles of the roof are of yellow, as in Peking, and the
ornamentation under the eaves is covered with wire-work to keep it from
the birds. Inside the building is the image or statue of Confucius, in
a gorgeously-curtained shrine, holding in his hand a slip of bamboo,
such as was used for writing upon in his days. The statue is about
eighteen feet by six feet, and is life-like. Confucius was strong,
tall and well-built, with a full red face, and large and heavy head.
On the tablet is the simple inscription, ‘The most Holy prescient Sage
Confucius. His Spirit’s resting-place.’ On the east side are images of
his favorite disciples, arranged according to the estimation in which
he is said to have held them. The ceiling of the building is crowded
with tablets, hung up in honor of the sage, each vying with another
in extravagant praise. Before him and also before his disciples, were
the usual frames for sacrifices, and in front of these, beautiful
incense-pots, beside them were several most interesting relics, such as
vases, said to be of the Shang Dynasty, B.C. 1610, the work of which
was superb. There were also two bronze elephants, reported to be of the
Chow Dynasty, and a table of that same era of dark red-wood.
“On the west side are two temples; one in front, in honor of the father
of Confucius, ... and one behind, in honor of his mother.... On the
east side are temples to his five ancestors, and a large block of
marble, whereon is a genealogical tree, giving all the branches of his
family.... The building behind the grand temple is the temple in honor
of his wife, in which was only a tablet and no image. The second temple
behind that contained four tablets, erected by K’ang-he in his honor,
one character on each, and the interpretation was: ‘The perspicuous
teacher of 10,000 kingdoms.’ Here also are three pictures of the sage
on marble; one an old man, full-length, rather dim, having no date; the
second smaller, with seal characters on the side; the third and best,
giving only his head and shoulders. These varied somewhat but were
substantially alike. All of them have the mouth or lips open and front
teeth exposed, and the full contemplative eyes. Immediately behind
these are engravings on marble, illustrating all the chief incidents
of his life, with appropriate explanations at the side. Of these there
were altogether 120 slabs, which are built into the wall.
“The image of Confucius does not stand alone, but is surrounded by
images of his principal disciples, while in a hall at the back of
that dedicated to him are ranged those of his ancestors. Occasionally
different emperors have visited his tomb in Shantung, at which times
the imperial pilgrims have worshiped with extraordinary solemnity at
his shrine in the adjoining temple. K’ang-he, the most celebrated both
as a ruler and a scholar of the emperors of the present dynasty, went
on such a pilgrimage, and ‘set the example of kneeling thrice and each
time lying his forehead thrice in the dust before the image of the
sage.’
“In the eighteen provinces there are 1,500 temples dedicated to
his worship, where on the first and fifteenth days of each moon,
sacrificial services are performed before him, and once in the spring
and autumn the local officials go in state to take part in acts of
specially solemn worship. According to the _Shing meaou che_, or
‘History of the Temples of the Sage,’ as many as six bullocks, 27,000
pigs, 5,800 sheep, 2,800 deer and 2,700 hares are sacrificed on these
occasions, and at the same time 27,600 pieces of silk are offered on
his shrine.”
We have before mentioned the examination of candidates for civil
service in the classics. It will be of interest now to give more in
detail on these examinations.
EXAMINATIONS IN THE SACRED BOOKS.
Dr. H. M. Field tells us of the Examination Hall that, in the eastern
quarter of Canton, is an inclosure of many acres, laid off in a
manner which betokens some unusual purpose. The ground is divided by
a succession of long, low buildings not much better than horse-sheds
around a New England meeting-house in the olden time. They run in
parallel lines, like barracks for a camp, and are divided into narrow
compartments. Once in three years this vast camping-ground presents
an extraordinary spectacle, for then are gathered in these courts,
from all parts of the province, some 10,000 candidates, all of whom
have previously passed a first examination, and received a degree and
now appear to compete for the second. Some are young, and some are
old, for there is no limit put upon age. As the candidates present
themselves, each man is searched, to see that he has no books, or helps
of any kind, concealed upon his person. He is then put in a stall
about three feet wide, just large enough to turn round in and as bare
as a prisoner’s cell. There is a niche in the wall, in which a board
can be placed for him to sit upon, and another niche to support a
board that has to serve as breakfast-table and writing-table. This is
the furniture of his room. Here he is shut in from all communication
with the world, his food being passed to him through a door, as to
a prisoner. Certain themes are then submitted to him in writing on
which he is to furnish written essays, intended generally, and perhaps
always, to determine his knowledge of the classics. It is sometimes
said that these are frivolous questions, the answers to which afford
no proof whatever of one’s capacity for office, but it should be
remembered that these classics are the writings of Confucius, which
are the political ethics of the country, the very foundation of the
government, without knowing which, one is not qualified to take part in
its administration.
The candidate goes into his cell in the afternoon, and spends the night
there, which gives him time for reflection, and all the next day and
next night, when he comes out, and after a few days is put in again for
another trial of the same character, and this is repeated a third time;
at the end of which he is released, and his essays are submitted for
examination. Of the 10,000, only 75 can obtain a degree--not one in a
hundred! The 9,925 must go back disappointed, their only consolation
being, that after three years they can try again. Even the successful
ones do not thereby get an office, but only the right to enter for a
third competition, which takes place at Peking, by which of course
their ranks are thinned still more. The few who get through this
threefold ordeal take a high place in the literary class, from which
all appointments to the public service are made. Here is the system
of examination complete. No trial can be imagined more severe, and it
ought to give the Chinese the best civil service in the world.
ANECDOTES OF STUDENTS.
HOW MENCIUS’S MOTHER INCITED HER SON TO STUDY.
During the Chow dynasty (B.C. 1122–225), Mencius, at the age of three
years, lost his father. His mother, whose name was Sin, was a woman of
distinguished worth and virture. Mencius went to school, but soon threw
aside his books and returned home. His mother was very much incensed at
this course, and taking a knife, cut the web of cloth she was weaving,
saying: “My son, your desisting from your studies is like my cutting
this web.” Mencius, trembling with apprehension, returned to school and
studied with diligence, nor did he intermit his literary pursuits until
he became a _worthy_, next in rank to the sage Confucius.
HOW A TIRED STUDENT WAS LED BACK TO HIS STUDIES.
In the time of the Tang dynasty (620–906 A.D.) Lei Peh, while yet
young, and before he had completed his studies left school and started
for home. On the road he saw an old woman engaged in grinding away on
an iron pestle. Peh inquired why she was thus grinding the pestle? She
answered: “_I want to make a needle_.” He was surprised at her
words, and influenced by them, returned to school, and studied with
most assiduous application. He finally became a member of the Imperial
college at the capital.
THE LITTLE SAGE WHO HID FIRE TO LIGHT HIS LAMP.
Probably between 479–501 A.D., lived Y’su Yung, who when he was only
eight years old, was so fond of study, that his parents were afraid
he would impair his eyes by his diligence. They therefore forbade him
the use of books, but he would not obey them. Constantly he hid fire
until his parents had retired to rest, when he would light his lamp
and study. He took his clothes, and the coverlet of his bed and hung
them up over the window of his room, lest the light escaping through
it, should be seen by some one of the family. In this way his name
became very widely celebrated as a scholar. At home and abroad the
people called him “_the little sage_.” At the age of twelve he
became a high officer of government, and was afterward promoted to the
Superintendency of the Offering of Wine.
AN EXAMPLE OF A STUDIOUS ANCESTOR.
Fan Shun Jin, in the Sung dynasty, day and night was diligent in study.
He was in the habit of placing his lamp within the curtains of his
bed, and thus studying till past midnight. Afterward, he became a very
distinguished officer. His wife preserved the curtain, which, at the
top, had become black by the soot. Occasionally she would bring it
forth, and show it to her children and grandchildren, saying, “_Your
father and grandfather, when he was a boy, was very studious. Here are
the marks of the smoke of his lamp._”
THE STUDENT WITH A ROUND STICK FOR A PILLOW.
During the Sung dynasty, Sie Ma Wan, when a boy, whether he was moving
about or at rest, in all his conduct was dignified and decorous, like
a perfect old gentleman. At seven years of age he heard an explanation
of the classic called “Spring and Autumn.” He was very much pleased,
and, having returned home, conversed with the members of his family
in such a manner as to show that he understood its principles. He was
accustomed to use a round block of wood for a pillow. When he became
sleepy, and fell into a doze, this pillow would roll a little and
awaken him. Once awakened, he would apply himself to his studies again
with vigor. He finally became an object of worship, his tablet being
placed in the temple of Confucius.
THE STUDENT WITH A HOLE IN THE WALL.
In the Han dynasty, which began about 205 B.C., and ended about 25
A.D., lived Kwang Hung, who was very indigent. Though very fond of
books, he was destitute of the means of purchasing oil. His neighbor,
in the adjoining house, had candles; but the light could not penetrate
through the wall. Hung therefore made a hole in it, in order to procure
rays of light by which he could prosecute his studies. In the city, a
wealthy man, whose surname was Great, had a large number of books. Hung
was anxious to work for him, though not for the purpose of receiving
wages. He only desired the privilege of reading the rich man’s books as
his pay. Mr. Great was so much interested in the proposal and in the
man that he gave him some of his books as his wages. Hung became a very
learned man, and finally obtained the office of prime minister.
With stories like these the Chinese encourage the people to study the
sacred books. Besides the gods above mentioned there are hundreds
of others, gods of occupations, professions and callings; gods of
literature, of art, of play-acting, of gambling, and a host of others
are found everywhere.