\ 
 
 A VISIT TO PEKING, 
 
 ■WITH «O.VB SOTICE OF THE 
 
 IMPERIAL WORSHIP AT THE ALTARS 
 
 o? 
 
 HEAVEN, EARTH, SUN, MOON 
 
 AND TfFB 
 
 GODS OF THE GRAIN AND THE LAND. 
 
 BY 
 
 REV. A. P. HARPER, D. D. 
 
 SH^^ISTG-KA-I: 
 
 AMERICAN FRESBYTERTAN MISSION PRESS. 
 
 1 8 7 9 . 
 

 
A VISIT TO PEKING, 
 
 WITH SOME NOTICE OF THE 
 
 IMPEEIAL WOKSHIP AT THE ALTAKS 
 
 HEAVEN, EARTH, SUN, MOON 
 
 AND THE 
 
 Gors OF THE GRAIN AND THE LAND. 
 
 REV. A. P. MAPPER, D. D. 
 
 SIIA.1TG-II.A.I: 
 
 AMEBIOAN PBE8BYTEBIAN MISSION PBESS. 
 
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A VISIT TO PEKING, 
 
 (With some particular notice of the worship of Heaven, Earth, Sun and 3Ioon ^c.) 
 
 S visitors to Peking proceed tliither as far as T’ung 
 T Chow by water, they approach the city from the east. The 
 
 road from T'ung Chow to Peking, when it was first made 
 some two hundred or more years ago, was a marvel of 
 road-making skill. The whole space set apart for the road is 100 
 feet in width. As the soil is alluvial, the earth was thrown up 
 from both sides to the centre, making a raised platform of some 
 four to six feet high, and twenty-five feet in width. On this 
 raised surface there was first placed a layer of cement; and on 
 this cement large flat stones of some 16 inches in thickness, were 
 placed. They were laid perfectly smooth on the surface, and were 
 most accurately fitted at the joinings. Some of these stones are 
 eight feet long by two and a half feet wide. When it was made, 
 there was probably no road equal to it in excellence in the world. 
 A road of this kind was not only made on the 12 miles from 
 T’ung Chow to Peking, but such a road is found through the central 
 part of the city, from south to north, and on the west side of the city, 
 and on the way to the Summer Palace ; so that there must be nearly 
 
 ♦ Regarding tlio occurrence wliicli gave rise, to this discusion, it is a singular fact 
 that during the past few years preachers of Confucian doctrines in Canton, have 
 asserted that the disciples of Maou fled, after his death, from China, and 
 established the doctrine of Jesus in foreign lauds, to oppose Coufucius, and that 
 they are now returning, and preaching Christianity to overthow Confucius, and 
 thus avenge Maou. 
 
4 
 
 A VISIT TO PEKING. 
 
 70 miles of this stone-covcred road, in and about the city; but every- 
 where it is in a state of dilapidation. On each side of this great 
 thoroughfare from T’ung Chow to Peking, there are seen many 
 honorary portals and stone gateways, which are the entrances to 
 family huiying grounds; for in North China, it is common for many 
 families to have their own private cemeteries. They are beautifully 
 planted with funereal trees, and these verdant plats are very pleasing 
 objects in the landscape. It would appear, from the number which are 
 seen on both sides of this road, as if it was considered a favourite place 
 for them. But, as he proceeds, the visitor’s attention is on the alert 
 for the first appearance of the wall which surrounds the Imperial 
 Capital. The expectations which have been excited by the descrip- 
 tions given by former visitors are not disappointed. The appearance 
 of the solid wall, some 40 feet high, and especially of the towers over 
 the gateways, is very imposing. The towers are seventy feet high, 
 and are pierced with four tiers of loopholes for cannon. 
 
 The city is commonly spoken of as divided into two parts, the 
 jManchu city, and the Chinese city. The Manchu city is square and 
 about twelve miles in circuit. It has nine gates, each one having 
 an imposing tower over it, as above described. Three of these gates 
 are on the South side, and two on each of the other sides. About the 
 centre of the Manchu city, the Imperial City is located. In it all the 
 palaces are found. It cannot he entered by the people. Tim Chinese 
 city is to the south of the IManchu city, and is wider than the JIanchu 
 city from cast to west. The south wall of the Manchu city, is of 
 course, the north wall of the Chinese city, and the rest of the wall 
 around it is only 22 feet high. The circuit of the walls of both cities 
 is about miles. 
 
 When traversing the city, it presents in every respect a very 
 different appearance from all the cities of middle and southern China. 
 While there arc some narrow streets, many of them arc tern wide. 
 Some of them arc 50, some 70, and some 100 feet in width. While 
 in South China, all the streets are flagged, here in Peking, with the 
 exception of the stone covered roads, they all have loose earth 
 surfaces, so that in dry weather they are dusty, and in wet weather 
 they arc muddy. There is no uniformity in the style of building, 
 hence there is everywhere the most variegated appearance. On some 
 streets there are fine large business houses and shops, and in immediate 
 contiguity to them, there are small and old houses. From almost 
 every point of observation in the Manchu city, some Imperial palace, 
 or imperial heathen temple is seen, presenting a very striking 
 appearance. In the principal streets, honorary portals and laige 
 
A VISIT TO PEKING, 
 
 5 
 
 gatcivnys are very numerous. There are two marble bridges in 
 different parts of the city, which are objects of attention. 
 
 But perhaps there is nothing which more arrests the attention of 
 a visitor, than the number, size and costliness of the temples which 
 have been built by the Government, and which are supported by its 
 revenues. Some of these temples are connected with one or another 
 of the three s}-stems of religion that prevail in China — the Confucian, 
 Budhist and Tauist. Their great number serves to deepen the 
 impression that the Chinese Government is idolatrous ; that it is 
 wonderfully committed to the support of idolatry ; and that the 
 Government, as well as the people, may be spoken of as Paul said of 
 the Athenians ; “ Ye are too superstitious.” It would be hard to 
 say to which religion the Government patronage is most given, it is so 
 lai'ishhj gicen to all three. There are temples for the support of Lamas 
 from Thibet, and Lamas from Mongolia. There are temples of each 
 kind within the jirecincts of the Imperial City, as weU as in its 
 immediate \'icinity. The places for state worship in connection with 
 Confuciuuwn, with the excejition of the ancestral temples, the temple 
 of Confucius, and the three-storied tcmjile to Heaven, in which the 
 prayer for a fruitful year is offered, arc only altars without any build- 
 ings over them ; hut the various temjiles connected with Budhism and 
 Taouism, arc large buddings which attract the attention of all visitors. 
 Hence a casual obsei’ver is likely to get the impression that they are 
 the most supported by the Government ; hut more careful inquiry wdl 
 show that Confucianism is the one most essentially connected with, and 
 supported by the Chinese Government. The number and costliness 
 of the temples and pagodas of every kind, vhich were built and 
 are sujiportcd by the Government, give the impression of very lavish 
 expenditure in the suj)port of idolatry, as well as a high idea of the 
 skill in architecture of their builders. 
 
 Confucianism arranges the objects of worship under three classes, 
 viz : Heaven, Earth and Man. In the first class are included Heaven 
 itself, and all its parts, as the Sun, Moon and Stai’s, and powers of 
 nature as connected with Heaven. In the second class are included 
 the Earth, and all its parts, as the mountains and hills, seas and 
 streams. The third class includes all the sages, benefactors of mankind, 
 and ancestors. The worship of the first and second class is performed 
 at open altars. The worship of the third class is in temples. The 
 grounds and buildings of the temple for the worship of Confucius, are 
 very iuterestiug and imposing. Some of the cypress trees in these 
 grounds are the finest to be seen about the capital. So also is the 
 temple to the ancestors of the present dynasty, and the sages of all 
 
6 
 
 A VISIT TO PEKING. 
 
 ages ; but I cannot enlarge on these places, though they are of great 
 interest and importance. I pass on to speak of that which claims our 
 attention now, viz : the altars to Heaven, Earth, Sun and Moon, and 
 the worship connected with them. These altars are located one upon 
 each of the four sides of the city. The altar to Heaven, is in the 
 southern part of the Chinese city, the altar to Earth, is in the northern ; 
 the altar to the Sun, on the eastern, and that to the Moon is on the 
 western side of the Tartar city. Each altar str ds in a large park, 
 the greater part of which is planted with trees ; and in the grounds 
 connected with each altar, there are erected various huildiugs which 
 are used for different purposes connected with the ceremonial worship 
 at their respective altars. There are buildings for storing away the 
 tents and all the sacrificial utensils. Some of them are for the 
 accommodation of the large retinue that attends the Emperor when be 
 goes to perform the worship. Most of these buildings will be cursorily 
 noticed in the account of the worship. There is a general uniformity 
 in the manner in which the grounds are laid out. They are all four 
 square in shape, and surrounded by walls. They have well paved 
 roads and imposing gateways leading to them. The park connected 
 with the altar to Heaven, occupies the south-east part of the space 
 enclosed within the Chinese city. The approach to it is by the broad 
 stone road, which runs from the gate of the Imperial City, through the 
 principal gate of the southern wall of the Tartar City, to the gate of 
 the southern wall. The visitor after passing through the part of the 
 Chinese city which is occupied by buildings, com to an open space 
 some 300 yards wide, between the walls which surround the park of 
 the altar to Heaven, which is on the east side, and the wall which 
 surrounds the altar to the god of agriculture and other gods, on the 
 west side. There are two stone paved roads, running from cast to 
 west, connecting the gates of these two parks. The entrance to tlie 
 park of the Temple to Heaven, is therefore from the west. This park 
 is nearly a mile square, and encloses some 500 acres of ground. This 
 space is divided into three unequal divisions by partition walls running 
 from north to south. The western subdivision, which is the one first 
 entered, is planted with e 3 prcss trees in rows. It is traversed by a 
 broad paved road from west to east, leading through a large gateway 
 having three doors, into the middle division. The middle division is 
 subdi^ided into two unequal parts by a w..ll running cast and west. 
 On the east side of the second division wall, and on the right side of 
 the principal road wliich continues towards the cast, is the faulting 
 palace, where the Emperor spends the night previous to the sacrifice, 
 in fasting and contemplation. The second, north and south partition 
 
WEST. 
 
 plan ofi i\\t tot Siuision of titi? uroundf) of the Jiltar to gcai’cn. 
 
 NORTH. 
 
 RErEKENCDES. 
 
 A. Temple in which to pray for the year. 
 
 B. The Altar to Heaven. 
 
 C. Imperial Expanse Temple. 
 
 D. Imperial Heaven Temple. 
 
 E. Depository for sacrificial vessels. 
 
 F. Pavilion for slaughtering the victims. 
 
 G. Depository for sacred utensils. 
 
 H. Hall for the musicians. 
 
 I. Stables for the sacrificial animals. 
 
 J. Depository for sacred utensils. 
 
 K. Pavilion for slaughtering the victims. 
 
 L. Gate entering from the west. 
 
 M. Gate entering from the west. 
 
 N. Fasting palace. 
 
 O. O.O. Paved roads through the grounds. 
 
 P. P. Stone gate-frames or portals. 
 
 EAST 
 
Digitized by the Internet Archive 
 in 2017 with funding from 
 Columbia University Libraries 
 
 https://archive.org/details/visittopekingOOhapp 
 
A VISIT TO PEKING. 
 
 9 
 
 wall, lias also an imposing gateway with three doors. The eastern 
 subdivision of the park, is divided into two parts by a wall from 
 west to east, and each of these parts is occupied by an altar, called 
 respectively the northern and the southern altar from their position ; 
 but the proper name of the northern altar is llf ^ M “the altar for 
 praying for grain ; ” and the other is the altar to Heaven. Both 
 altars are round, and built precisely the same way, with three terraces, 
 each terrace surrounded by a balustrade of white marble richly carved ; 
 and each is ascended by four flights of steps, one from each of the 
 four points of the compass. Each terrace is paved with marble tiles 
 so shaped as to bo laid in concentric circles. The size of the altars is 
 nearly the same. The dimensions of the southern one are 210 feet 
 diameter at the base, 150 feet at the middle terrace and 90 feet at the 
 top, and it is about 27 feet high. On the top of the uppermost terrace 
 of the northern altar, Uf M erected a very imposing structure 
 
 in the shape of a three-storied dome. This is commonly called the 
 Temple of Heaven, though it is styled in the tablet placed on it 
 “ The hall of prayer for a propitious year ” fijf ^ This building, 
 by reason of its high elevation, its beautiful dome shape, in three 
 successive roofs, covered as it is with azure-colored tiles, is the most 
 striking feature in the park, though it is by no means regarded as 
 the most important object. 'When standing at the foot to the south 
 of the altar, and looking up to the building, this structure on the top 
 of this throe-terraced altar, presents a very grand appearance. In its 
 shape and color, it is designed to represent Heaven, the object which 
 is worshipped there. In the rear of this temple there is a square 
 building, called “Imperial Heaven’s Temple,” ^ in which the 
 tablets to Heaven and the tablets to the Imperial ancestors are 
 deposited, Avhich are used in the service at this altar, and from which 
 the)' are brought into the “ Hall for pra)'er ” at the time of the annual 
 prayer for a propitious year. In the temjde are the permanent 
 shrines upon which the tablets are placed at the time of the worship. 
 As the building is round, the space inside is circular. The tablet to 
 Heaven is placed near the north side of the circle, facing the south. 
 There are four shrines on each side of a passage way from the tablet 
 of Heaven, to the south door, facing east and west, in which are placed 
 the tablets of the Imperial ancestors arranged according to their rank. 
 The first one upon the left side, as the place of honour, is the first 
 founder of the dynasty, and on the right side is the first occupant of 
 the throne of China, and thus successively in the order of their rank. 
 The Imperial worshipper kneels in the passage way made by the 
 location of the shrines, before each several tablet successively, render- 
 
10 
 
 A VISIT TO PEKIKG. 
 
 ing the same worship, in the order of precedence, hoginning with the 
 tablet of Heaven. As the glass rods which are placed in the circular 
 openings of the window blinds are azure colored, the light which 
 comes into the building through them is tinged, the ethereal blue. 
 
 The east and west wall, , which separates the grounds of the 
 northern altar from the southern altar, has also a fine gateway with 
 three doors. The gates are very massive. The middle gate is some 
 fifteen or more feet high, and twelve feet wide. The gates are some 
 8 inches thick, of solid wood, with the heads of the copper nails 
 dotted over their surface. TThen shut, they are barred with a large 
 beam of wood. The direct way from the northern altar to the 
 southern (they are distant from each other about a quarter of a mile), 
 is by a wide and well paved road. There is however another way of 
 approach, by going off to the east of the gi-ounds, instead of by the 
 direct road. In going that way we pass through a winding passage of 
 seventy-two compartments, of 10 feet each, leading to the slaughter 
 house. In this part of the grounds are found the buildings where the 
 tent furniture, coverings and poles, are aU stowed away. In other 
 huHdings, the sacrificial vessels and utensils, the baskets, trenchers, 
 trays, &c., &c., which are used at the time of offering the sacrifice, are 
 deposited ; and in others the elegantly carved throne or chair in which 
 the tablet on which the imperial prayer is written, is carried. Also 
 the elegantly carved and gilded seat, in which the round blue jade 
 stone, the symbol of Heaven, is carried to and from the place of 
 sacrifice. In the slaughter house are found all the appliances neces- 
 sary for slaughtering the animals, and for recci\'ing the blood ; and 
 there are large cauldrons of copper and iron for seething the flesh of 
 the different animals presented in sacrifice. 
 
 After this general survey of the grounds, 'we come to that which 
 is of the greatest interest, the open altar to Heaven, situated near the 
 south-east corner of the park. The altar is not only built with three 
 concentric terraces, but it is surrounded with two walls, of which the 
 inner one is round, and the outer one is square. The poi-cclain glazed 
 tiles covering these walls are of a blue color. Towards the four points 
 of the compass there is in each wall a marble gatcAvay with three 
 doorways, but without any doors. Opposite these four doorways is 
 the ascent by marble steps from one terrace to the other, until you 
 arrive at the top of the third terrace, which is a round, bare surface 90 
 feet in diameter, covered with marble tiles in concentric circles, 
 arranged around one large circular stone which is in the centre ; and 
 with a marble balustrade all around the outer edge, except at the four 
 places of ascent. There arc marble balustrades on each of the other 
 
A VISIT TO Pf;KIXG. 
 
 11 
 
 terraces. Lying around, on the different terraces, are large blocks of 
 marble, in which there are holes, through which to pass the tent ropes 
 and make them fast, so as to give stability to the tents. At different 
 places in the marble tiles on the surface, there are round holes in 
 which the tent poles are placed. There are standing in the face of 
 the altar, five marble stands, on which arc placed the five worshipping 
 implements used at the time of sacrificing. The one in the 
 centre is for an incense ui-n ; those on each side of it are for two 
 candelabra ; and then, on the outside of these, are two for flower vases. 
 To the south-east of the altar, inside of the square wall, stands the 
 furnace for burning the whole victim. This furnace is 9 feet high and 
 7 feet wide, so that it is sufficiently large to receive the whole victim. 
 Near the bottom are iron bars on which the wood to burn the sacrifice 
 rests. On the outside are steps by which the victim is carried up and 
 placed on the wood. This furnace is built of green tiles. To the 
 south-west of the altar, inside of the square wall, there are three tall 
 poles, from which at the time of sacrifice large lanterns are suspended, 
 which throw a glimmering light over the whole scene at the time of 
 the sacrifice in the early morning. These poles are now in a state of 
 decay, and others have been brought, at an immense expense from the 
 forests on the south-west border of China, to replace them. The 
 house where the animals for sacrifice are kept, is in the middle division, 
 west of the altar, near to the hall, in which the musicians and dancers, 
 who take part in the sacrificial ceremonies, meet to practice. Within 
 the square wall around the altar, are eight open work iron urns, in 
 which the offerings of silk are burned. 
 
 On the north side of the outside wall of the altar, is a small 
 space surrounded by a wall, having a gate-way into it, with three 
 doors on the south side, in the same style as the other gate-ways. 
 Inside this inclosure on the north side of it, is a roinid, one-storied 
 building, the cover terminating in a round point, covered with blue 
 colored tiles, which is called, “ The temple of the Imperial expanse ” 
 ^ ^ Here are deposited the tablets to Heaven, and the tablets 
 to the Imperial ancestors, which are placed on the top of the third 
 terrJlce of the adjacent open altar, at the time of the sacrifice there on 
 the 21st of December. These tablets are placed on the altar, at the 
 time of sacrifice, in the same relative position which they occupy in 
 the building from which they are taken. 
 
 I was able to get into this building, and I saw the position in 
 which the tablets are placed there, and in this matter speak of what I 
 saw. Each tablet is enclosed in a very finely carved and gilded case 
 which stands on a pedestal. The tablet to Heaven, is placed on the 
 
12 
 
 A VISIT TO PEKING. 
 
 north side of the round hall facing the south. The tablets to the 
 Imperial ancestors are placed four on each side of a passage-way from 
 the tablet of Heaven to the south door, four facing to the east and four 
 to the west. These tablets are each 8 in. wide and 2| feet high, 
 finely carved at the bottom and top, with a smooth gilt surface on the 
 front, and on it is written the name in Chinese and Manchu of the 
 being to whom it is dedicated. 
 
 On each side of the road leading from the entrance of this 
 enclosui’e to the temple, is a building in which the tablets to the sun, 
 moon, stars, wind, clouds, &c., are deposited. The tablets to the sun 
 and the stars, are in the building which faces to the west, and the 
 tablets to the moon, wind, clouds, rain and thunder, are in the one 
 which faces to the east. On the 21st of December, these tablets, from 
 these side buildings are brought out and placed in the same relative 
 position on the second terrace. The carved cases, in which the tablets 
 are kept, are covered with a vesture made of blue cloth. 
 
 At the time of the sacrifice, on the early morning of the 21st of 
 December, on the northern part of the highest terrace of the altar, 
 there is a tent erected for each one of the tablets, under which the 
 tablets of Heaven and the Imperial ancestors are separately placed 
 in the same order as they are placed in the one-storied temple. 
 
 Before the tablet to Heaven, are placed the round azure gem, and 
 the offerings of meat in trenchers, rolls of silk, one calf, one platter, 
 five kinds of grain, wine, fruits, fish, &c. There are offerings also 
 presented before each one of the eight tablets to the Imperial 
 ancestors, of meats, silks, wines, fruits, &c. The incense urn, the 
 candelabra, and the flower vases, are placed on the five marble stands. 
 
 On the southern part of the altar is placed a table, at which the 
 ritual prayer is read. On the east side of the middle terrace is a 
 tent, under which are placed the tablets to the sun and stars, and on 
 the west side of this terrace, is a similar tent for the tablets of tiie 
 moon and the clouds, rain, wind and thunder. On the middle 
 terraces also, is a tent of yellow cloth, which is a robing tent for the 
 Emperor’s own use. 
 
 On the day previous to the sacrifice, the Emperor comes forth 
 from the palace in great state, proceeding part of the way in a chair, 
 and part in a chariot, attended by a large retinue, composed of 
 members of the royal family, some of the nobility, civil and mihtary 
 officers of every rank, military guards, musicians, &c., to the number 
 of nearly two thousand. He proceeds by the stone paved road, and 
 entering the grounds by the west gate, he advances to the south gate 
 of the outer wall which surrounds the altar, where he descends from 
 
A VISIT TO PEKING. 
 
 13 
 
 his chariot. He is then led hy the proper officers of the sacrificial 
 court, through the left door of the various gate-ways, to the “ Temple 
 of the Imperial Expanse ” ^ ^ and burns incense before the 
 tablets to Heaven and the Imperial ancestors, and kneels and worships 
 before them. A deputized officer renders the same worship before the 
 tablets to the sun and moon, &c., in the buildings which are in the 
 same enclosure. 
 
 The Emperor then ascends the altar and looks at the tablet places, 
 for all the tablets. He then goes to the treasury, and looks at the 
 baskets, and the trenchers and the stables of the sacrificial animals. 
 
 After he has finished this tour of inspection, he returns by the 
 same way to his imperial chariot, and proceeds to the hall of fasting, 
 where he spends the night in fasting and meditation. 
 
 The next morning, about two hours before sunrise, an officer of 
 the sacrificial court enters the hall of fasting, to tell the time. The 
 Emperor, dressed in his sacrificial robes, proceeds in the chariot to the 
 same gate as on the day before, and descending from his chariot, two 
 officers of the sacrificial court lead him to the place of waiting, outside 
 the square enclosing wall. At this time, officers of the sacrificial court 
 enter “ the hall of the Imperial Expanse,” and invite the tablets of the 
 gods out. When the tablets have been placed on their proper stands 
 on top of the third terrace, the proper officer informs the Emperor, 
 and leads him through the left south gate, of the outer and inner 
 enclosure, up to the robing tent on the middle terrace. The attending 
 imperial relatives, and the civil and military officers, all take their 
 prescribed places. Those who assist the Emperor in the sacrifice have 
 their position on the third terrace, at the top of the steps which lead 
 up from the south. Other nobles have tlieir position, at the bottom of 
 the steps of the third terrace, and on the middle terrace. Others again 
 on each side of the road towards the south ; some within the first 
 enclosure ; others within the outer enclosure, aU facing the north. 
 
 The service is opened with peals of music. All the attendants 
 having taken their places, the Emperor then ascends to his worshipping 
 place in front of the tablet to Heaven, and between the tablets of the 
 Imperial ancestors. He stands whilst the whole burnt offering is burnt 
 on the sacrificial furnace. 
 
 The scene presented at this time is one of impressive grandeur. 
 The Emperor of these many millions, acting as the great high-priest 
 of the nation, offers a great sacrifice to Heaven and his ancestors. 
 The great retinue of high officers are attending him whilst performing 
 these services. A vast multitude of attendants are gathered round in 
 the attitude of profound reverence and adoration. As the pale light 
 
14 
 
 A VISIT TO PEKIXG. 
 
 is shed abroad upon this vast crowd from the suspended lanterns, and 
 the lurid glare from the sacrificial furnace ascends in the distance, and 
 the fragrance of the incense and the peals of music fill the air under 
 the open vault of heaven in the early morning, the scene has all the 
 elements of an imposing ceremony. It is however a most distressing 
 consideration, that this worship and impi-essive ceremony is an 
 idolatrous service.* 
 
 The presenting of the offerings, the frequent and repeated kneel- 
 ings and worshippings, the presenting the drink offerings, &c., to 
 Heaven and each one of the ancestors, are gone through in regular 
 order, at the direction of the proper ofl&cer, and ^vith the appointed 
 pieces of muisc at intervals. When all the services are concluded 
 according to the ritual, the round azure gem, which is the symbol of 
 Heaven, is carried away. After which the tablet upon which the 
 prayer is written, with the rolls of silk, &c., is taken by the south 
 steps to the open work iron urns, to be burnt. The offerings which 
 have been made to the Sun and Moon, and Stars, &c., are carried by 
 the east and west stairs, to the appointed place to be burnt. This last 
 part of the ceremony is also attended with music. The Emperor 
 watches the burning of these oflferings at the appointed place, which is 
 to the south of the altar, outside the first enclosure. When the rites 
 are all completed, the Emperor is let out through the left south gate 
 to the waiting place, after which the tablets to Heaven and the 
 Imperial ancestors are returned to their places of safe keeping, in the 
 “ Temple to the Imperial Expanse.” ^ ^ i^. Then the Emperor 
 ascends his chariot, and returns to the palace. 
 
 Beside the annual sacrifice on the 21st, of December, there are 
 three other sacrifices which are performed at the southern altar. 
 The first is a prayer to Heaven on special occasions. This differs from 
 the previous one in this, that at the time of saci’ifice and prayer, the 
 only tablet which is brought on to the altar, is that to Heaven. 
 The worship is, however, not rendered by the Emperor, but by a 
 delegated ofi&cer. The manner of presenting the offerings, burning the 
 victim, presenting the drink offering, with the accompanying music, 
 are very much the same as in the annual offering. The second is 
 a prayer made “for a fruitful rain in behalf of the various kinds 
 of grain ” at the open altar of Heaven, annually in the 4th month. 
 
 * I have been told by a Young Chinese oflBcer, who said he saw it, that there is a 
 painting of this scene in the Audience Hall, of the Emperor at Peking. There is 
 also a small painting of it kept for sale by a Chinese Mohammedan Artist, who 
 has his studio in the Chinese city, in the street where the bookstores are found. 
 
 I procured copies of all the photographic views of different parts of the altar of 
 Heaven. But I did not know of this painting of the scene at the time of the 
 sacrifice. I mention it that subsequent visitors may know where to procure it. 
 
A A ISIT TO I'EKINO, 
 
 15 
 
 At this sacrifice the Emperor is present in person. He comes on 
 the day before the sacrifice, burns incense before the tablets in 
 “ The hall to the Imperial Expanse,” makes the same inspection of 
 the offerings and of the stables of the sacrificial animals, as at the 
 time of the annual sacrifice on the 21st of December. A whole 
 burnt offering is also present, but the music is all especially adapted 
 for this service. All the other rites ai-e the same as at the great 
 sacrifice at the winter solstice. The third, is a sacrifice at this altar 
 in time of excessive drought, with an extraordinary prayer for rain. 
 The Emperor goes in his ordinary dress to the hall of fasting, without 
 any music, or clearing of the streets, or parade. At the time of the 
 sacrifice, the tablets of the Imperial ancestors are not present, but only 
 the tablets to Ileaven ; the tablets to the sun, moon, stars, clouds, 
 rain, wind and thunder, are present on the middle terrace. The 
 offerings, the rites and musical airs, are the same as in the ordinary 
 prayer for rain. "When the services are followed by rain, thanks are 
 to he given by a delegated officer. 
 
 I proceed now to notice the service connected with the prayer 
 for a fruitful year, wdiich is offered in the three-storied temple 
 on the northern altar, which is designated in the Chinese ritual, 
 to distinguish it from the open altar, “ The prayer for grain altar.” 
 W{ ^ M- This sacrifice is offered annually, on that day of the 
 first decade of the 1st month, which is designated “ sin,” in the 
 behalf of the people, to pray for a good harvest. The Emperor 
 comes to the same fasting place as when he -worships at the 
 other altar, to fast and sleep. The gate by which he enters the 
 enclosure which surrounds the northern altar is called “ the prayer for 
 the year gate” jjijf ^ When he comes from his palace on the 
 
 day before the ceremony, on his arrival, he goes to the square building 
 behind the three-storied temple, which is called the “ Temple of 
 Imperial Ileaven ” ^ and burns incense before the tablets to 
 
 Heaven and the Imperial ancestors. He then goes into the three- 
 storied temple and inspects the shrines, (at the sacrifice there are no 
 other tablets than those to Heaven and the Imperial ancestors present); 
 after which he passes through the eastgate to the building where all 
 the utensils are deposited, to inspect the ti’cnchcrs, baskets, &c., and 
 the stables of the sacrificial animals. On the day of sacrifice, the 
 Emperor’s worshipping place is set up on the topmost terrace within 
 the temple door. The Emperor enters by the left door of the “ prayer 
 for the year gate,” and ascends from the south by the left steps, and 
 enters the left door of the temple to his -worshipping place. The 
 position of the royal relations assisting at the sacrifice is on the top 
 
IG 
 
 A Visit TO PKKIXG. 
 
 terrace, without the temple, at the top of the steps ; the position of the 
 numerous civil aiul military officers is on the lowest terrace, at the foot 
 of the steps. When the Emperor and all the officers are in their 
 places, the head of the Board of Rites despatches an officer to “ The 
 temple of Imperial Heaven,” which is to the north of the altar, to 
 invite the tablets of the gods out, and places them in their shrines 
 within the “ Temple of prayer for the year.” The whole burnt offering 
 is burnt, as the tablet to Heaven is coming, in a sacrificial furnace a 
 little to the south-east of the altar. 
 
 All the other services are nearly the same, and accorapained by 
 the same kind of music, as those which are perfonned at the southern 
 altar at the winter solstice. 
 
 Formerly the sacrifice to Earth was performed at an altar wuthin 
 the same grounds as the altar to Heaven. This arrangement existed 
 first at Nanking, by the command of the first Emperor of the Ming 
 dynasty. After the removal of the Capital to Peking, it was continued 
 till A. D. 1531, when it was decreed by Kia Tsing, to provide an 
 altar for Earth, to the north of the city. 
 
 It is situated but a short distance outside of the wall of the 
 Tartar city, and the grounds connected with it lie four square. They 
 are surrounded by a wall, and contain about 300 acres. The approach 
 is from the west, through a very imposing honorary portal, and over 
 a fine broad, paved road. The grounds are divided by division walls, 
 and part of them is planted with trees. The buildings are in most 
 respects the same as those connected with the worship of Heaven, 
 except those which are connected with the three-storied temple. 
 There is the fasting hall, the depository for the utensils used at the 
 time of sacrifice, the slaughter house, the building for the use of the 
 musicians, and the building where the tablets are deposited ; the 
 latter is called “ the house of the Imperial Goddess,” ^ 
 
 In it are the tablets to Earth and the Imperial ancestors, and 
 between that building and. the north entrance of the enclosure in which 
 it is situated, in two side buildings, are the tablets to the mountains, 
 hills, seas and rivers. The altar to Eartli is square ; and has two 
 terraces, instead of three. The lower terrace is 106 feet square, the 
 upper one is 60 feet square, and the base of the lower terrace is sur- 
 rounded by a walled canal for containing water, which is about 6 feet 
 wide and 8 feet deep. The altar is ascended by four flights of steps, 
 one from each point of the compass. Where the steps ascend, 
 there is a bridge across the canal. The terraces are flagged with square 
 marble tiles, and there are marble balustrades around both terraces. 
 Lying about on the terraces are the same kind of stones for fastening 
 
A VISIT TO PEKING. 
 
 17 
 
 the tent ropes as there were at the altar to Heaven. On the lower 
 terrace there are permanent stones, in which to place the tablets to 
 the mountains, hills, seas and rivers, twelve on one side and eleven on 
 the other. The altar is enclosed with two square brick walls, and 
 opposite the foot of the four flights of steps there are stone gateways 
 with three doors in each. Between the two walls, and to the north-east 
 of the altar, there is the pit for. burying the blood and hair of the 
 victim ; and in this space, between the two walls, at different intervals/ 
 there are open iron urns for burning the silk and the other offerings. 
 All the tiles used in building the altar and in covering the enclosing 
 walls, and the cloth with which the tent is made, are of a yellow color 
 to represent the color of the earth. The gem which is placed before 
 the tablet to Earth, which bs the symbol of the object worshipped, is 
 also yellow and square, in conformity with the Chinese idea of the color 
 and shape of the earth. The Emperor, when officiating at the annual 
 service, is dressed in yellow colored robes. There is one high pole on 
 which the lanterns are suspended. The annual sacrifice to Earth is 
 offered on the day of the summer solstice, the 21st of June. On the 
 day before, the Emperor proceeds in the same way, and accompanied 
 by a similar retinue, as when going to worship Heaven. He enters 
 the west gate, and proceeds in his chariot to the north side of the 
 altar, where he descends from his chariot, and goes to the place where 
 the tablet of Eartii is deposited, and worslii])s before ir, and the tablets 
 of his Imperial ancestors, which are in the same building. He then 
 makes the same examination of the shrine on the top of the altar, and 
 of the sacrificial utensils and animals, as at the sacrifice to Heaven. 
 After this the Emperor proceeds to the hall of fasting, where he 
 passes the night. The hour of sacrifice is the same as at the saci’ifice 
 to Heaven, about two hours before sunrise. The Emperor, having 
 been a]>prl;':ed of the hour by the appointed offi’cer, goes from tlic hall 
 of fasting to the north side of the altar in his chariot. The services 
 and ceremonies are in all respects similar to those of the sacrifice 
 to Heaven. 
 
 The altar to the Sun is situated to the cast side of the city, 
 and the entrance to the grounds is from the north, by a large stone 
 portal, from the stone paved road leading to Thing Cliow. The 
 grounds connected with it are square, arc surrounded by a wall 
 which is in good repair, and contain some 300 acres. The buildings 
 are of the same general character as in the grounds to Heaven and 
 Earth, having a hall of fasting, a depository for the utensils, a 
 temple for the tablet to the Sun, the slaughter house, &e. The 
 altar is a square terrace of only one story. It is covered by square 
 
18 
 
 A VISIT TO PEKING. 
 
 marble tiles, and tlie outer edge is suiTounded by a marble balustrade. 
 It is ascended by four diglits of steps, one from each of the four 
 points of the compass. There are gates in the enclosing wall 
 corresponding with the steps. This altar is remarkable for a very 
 singular echo. If any one stands on the tile in the centre of the 
 altar, and speaks a word or sentence in an explosive tone, a very 
 distinct echo comes up from the ground below his feet. TTiere was 
 no opportunity to investigate what causes the echo. There is 
 probably a well under the altar with channels leading out to the 
 surrounding wall. The tiles covering the surrounding wall, and the 
 tablet, are of a reddish color. The gem, which is the symbol of 
 the object worshipped, is a round red stone. The peculiarity in 
 regard to the annual worship of the Sun is, that the Sun-god is the 
 only object wor.shipped. 
 
 There are no participators connected with it. The time of worship 
 is in the first month at the spring festival. The hour is the same 
 as in the worship to Heaven, about two hours before sunrise. The 
 service is to be performed in alternate years by the Emperor, and in 
 the intervening years by a delegated officer. The service is very 
 similar to that to Heaven and Earth. As the tablet faces the west, 
 the Emperor ascends from the west steps, and all the reHnue stand 
 facing the east at the time of the sacrifice. 
 
 The altar to the l\roon is on the west of the Tartar city. The 
 gi-ounds and buildings in nearly all tilings correspond to those of the 
 Sun, except that the color of the tiles, and of tlie gem which is the 
 svmbol of the object worshipped, and of the robes which are worn at 
 the worship, is white. The service is at 10 o'clock in the eveniny, 
 of the day in the 7th or 8th month, on which the autumn festival 
 falls. It is performed by the Emperor himself iii alternate years, 
 and by a delegated officer in the intervening years. The tablet of 
 the iMoon -goddess, faces the east. The l\[oon differs from the Sun, 
 in that it has as participators in the sacrifice, the tablets of the Dipper, 
 the 28 constellations, and all the rest of the stars. The. tablet of the 
 iMoon faces the east, and tablets of the stars face the south ; and 
 all these tablets, with the tablet of the Moon, arc covered with a 
 tent of white cloth. The services are in nearly all respects the same 
 as those which are connected with the worship of the Sun. In the 
 grounds of the temple to the Moon, arc the tablets on wdiich are 
 recorded the great victories of the Empire. 
 
 In the south-western part of the Chinese city is located what is 
 commonly called by foreigners the Altar to Agriculture. The gi'ounds 
 are situated to the west of the altar to Heaven, and comprise nearly 
 
W K S T 
 
 A VISIT TO TEKINO. 
 
 10 
 
 gl;in of the rsrouiulo ronncxlcd autli thi| ^Itar io i\u 
 jatrou of ^cjri cultural'. 
 
 NORTH. 
 
 ?v E r ]e R 
 
 A. Altar to the ITeax-en ^ode. 
 
 B. Altar to the Earth rjods. 
 
 C. Altar to Hien Nuxiy. 
 
 D. Altar to the year god. 
 
 E. Depository for sacrificial vessels. 
 
 E N C E s . 
 
 F. Palace for congratiilaii’iv orer a fruitful 
 
 G. Gate eiiterliKj fro'tn the ea'it. [2/ 
 
 II. Gale ei ferirg fru^n ihr C' d. 
 
 I. f.I. Pared roads Ihronijh Hie graniids. 
 
 J. J.J. Gates from one dii'isioii t.i another. 
 
20 
 
 A VISIT TO PEKIXG, 
 
A VISIT TO PEKING. 
 
 21 
 
 as large an extent of ground as the other. Much of the vacant ground 
 is jilanted with trees ; hut they differ from tliose in the grounds to 
 Heaven, in that, whilst there they are jdantcd regularly in rows, here 
 they are planted irrogulaidy. These grounds are devoted to a great 
 variety of uses. Within them arc four large altars, with the appropriate 
 buildings connected with each several one. One of these altars is 
 devoted to the worship of the celestial gods, and is called the Then 
 Shin T'an Mi ihe 2nd is devoted to the terrestrial gods, and is 
 called Ti Ki T'an jflR M 5 3rd to the year god, and is called 
 
 the T'ai Sui T'an M > the 4th to Shin Nung, J^, the 
 
 teacher of husbandry. The first two altars are near together, and are 
 square, one-story in height, and .surrounded by one wall. That to the 
 celestial gods is on the east, and the one to the terrestrial gods is on 
 the west. The altars are fifty feet square. On the north side of the 
 eastern altar are placed four marble shrines for the tablets. They are 
 carved with lines representing dragons and clouds. The tablets are 
 placed in the following order. Beginning on the east, the first one is 
 to the wind god, then the others to the clouds, rain, and thunder gods. 
 These tablets all face the south. The western altar is 100 feet long 
 and sixty feet wide, and on the south side of the altar, facing north, 
 are five marble shrines, of which three are carved with waving lines 
 to represent mountains, and the other two are carved with a wave 
 design to represent water. In one of the three is placed the tablet for 
 the five mountains, in another the tablet for the five marts, and in the 
 third the tablet for the five hills. In one of the other two is placed 
 the tablet to the four seas, and in the last one the tablet to the four 
 streams. On the east of the altar are placed two shrines, one carved 
 ■with mountain designs, and the other with water designs, one of 
 which is for the tablet to the celebrated mountains of the metropolitan 
 province, and the other for the tablet to the rivers of the same 
 province. On the west side there are also two shrines of the same 
 kind, on one of which is placed the tablet to the celebrated hills of the 
 whole Empire, and on the other the tablet to the celebrated rivers of 
 the whole Empire. The sacrifice to these gods, celestial and terrest- 
 rial, is on the same day and for the same purpose, in mid-summer. 
 After the ordinary prayer for rain, if rain does not come, these gods 
 are to be invoked; and thanks are to be returned for favorable 
 answers. "When rain is excessive, prayer is to be made at these altars 
 for the abatement of the waters. If in winter, snow is -withheld, 
 prayers and sacrifices are offered at these altars. When the Emperor 
 goes to Ausit any part of the Empire, he is to go in person to sacrifice 
 to the five mountains, and appoints an officer to sacrifice to the hiUs 
 and streams of the district through which he passes. 
 
22 
 
 A VISIT TO PEKING. 
 
 The altar to the year god, is to the god who is supposed to preside 
 over the year. The god is designated each ijear by the cyclic character 
 by which the year itself is designated. The ged of each month is 
 associated witli the year god in the sacrifice. The sacrifice to the 
 year god is offered on a lucky day of the first ten days of the first 
 month of the year, and also on one day before the end of the year. 
 Besides these annual sacrifices, the year god is to he worshipped on 
 the same occasions and days, as the celestial and terrestrial gods. 
 
 The altar to the gods of the land and the grain ^ is within 
 the Imperial city, to the south-west of the south gate of the palace. 
 The temple to the imperial ancestors occupies a similar position, to 
 the south-west of the gate.* The altar to the gods of the land and the 
 grain consists of two terraces, and is ascended by four flights of steps, 
 one from each of the four points of the compass. In re.spcct to the 
 two terraces, it is the same as the altar to Earth. It is enclosed with 
 a square wall. The surface of the upper terrace is covered with earth 
 of five different colors. In the centre is the yellow colored earth, on 
 the east is the blue, the red is on the south part, the white to the 
 west, and the black to the north. On the north-west of the altar is 
 the spot for burying the victim. The worship here corresponds very 
 much to that which is offered at the altar of the Earth. The tablets 
 to the god of the land and to the god of the grain are both placed on 
 the south side of the altar, facing north. There are two other tablets 
 on the second terrace ; that of Ivon Lung hI iooks west, and that 
 of Ilau Tsih 5^ faces east. The sacrifice is to be offered on the 
 first lucky day of the first ten days of the second month, and thanks 
 are to be returned on the corresponding day of the first ten days of 
 the eight month. These services are to be performed by the Emperor 
 in person. The square gem which is the emblem of the land god is 
 yellow, and that which is the emblem of the grain god is light green. 
 The Emperor on the morning of sacrifice goes from the Palace ; he 
 proceeds part of the way in the state chair, and part of the way in the 
 state carriage. He has the same waiting and the same worshipping 
 place as at the time of the worship to the Earth. Besides tlie yearly 
 sacrifice to these gods, there is worship to be rendered on special 
 occasions, which is done by a deputied officer. If in mid-summer, 
 seven days after the usual prayer for rain to the celestial and 
 terrestrial gods and the year god, there is no rain, then special prayer 
 is to be made to these gods. Where favorable answers are received 
 on these several occasions, thanks are to be returned. There are 
 altars to the She Tsih If gods of the land and the grain, in 
 all the provinces, which are to be worshipped each year by the 
 provincial officers. 
 
A VISIT TO PEKING. 
 
 23 
 
 From the details of the state worship, which are all taken from 
 the Collected Statutes of the present Dynasty it is clear 
 
 that a most extensive worship of the objects of nature is an integral 
 part of the state religion of China. The ritual for the worship 
 connected with them, is regulated by official enactments ; and most of 
 the ceremonies connected with the worship are performed by the 
 Emperor himself. The various objects which are worshipped include 
 the Heaven, Sun, Moon, and all the Stars ; all the powers of nature 
 connected vdth the upper regions, as the clouds, rain, wind and 
 thunder ; the Earth and all its parts, as the four seas, the four 
 streams, the five mountains, five hills and the five marts ; the fertility 
 of the soil, and the productiveness of the grains. It must arrest the 
 attention of every one who considers the subject, that the great object 
 of the services and prayers addressed to these objects of nature, is for 
 rain to secure the productions of the earth, for the nourishment of the 
 people. This statement gives an increasing fullness of meaning to the 
 words of our Saviour, “ Therefore take no thought, saying. What 
 shall we eat? or what shall we drink? or wherewithal shall we 
 be clothed? (For after all these things do the gentiles seek;) for your 
 heavenly Father knoweth that ye have need of all these things. But 
 seek ye first the kingdom of God, and his righteousness ; and all these 
 things shall he added unto you.” It is also a striking historical fact, 
 that such famines have not occurred in any Christian lands from 
 drought, as have pi’evailed so frequently in heathen lands. It will strike 
 every one, how many are the points of resemblance between the sacrifices 
 as established by the Imperial Statutes for these objects of nature, 
 and which ceremonies have come down from the earliest ages, to those 
 which were established b)'' Moses, and as they were fully arranged by 
 David and Solomon in the Jewish ritual. We find sacrificial burnt 
 offerings, the offerings of different kinds of flesh, libations of wine, 
 gorgeous robes and ceremonials for those who conduct the sacrifice, 
 the burning of incense, the frequent recurrence of music, with a full 
 band of instruments and singers. There is also the remarkable 
 coincidence, that one of the cups of wine is called “the cup. of bless- 
 ing,” ns one of the cups in the paschal sacrifice was also called. The 
 most natural surmise to account for these striking resemblances of the 
 forms of woi'sliip, in countries so remotely separated, is this; that the 
 forms of worship were carried by the ancestors of the several people, 
 at their dispersion from the Tower of Babel, as they came down to 
 them from their common ancestor Noah. When the nations substi- 
 tuted other objects for worship, instead of the true God, they con- 
 tinued the same ceremonies in the worship of the false gods which 
 
24 
 
 A. VISIT TO PEKING. 
 
 liad been connected with the worship of the true. It is true that in 
 the Chinese sacrifices, there is no idea of the substitution of an inno- 
 cent victim as a propitiation for the sin of the guilty, which was such 
 a prominent idea in the Mosaic sacrifice. This is easily accounted for. 
 The doctrine of substitution is one of special revelation. It was there- 
 fore very easy for the Chinese, while preserving the outward cere- 
 monies which they received from their ancestors hy tradition, to lose 
 the main idea which was connected with sacrifices at their first 
 institution. This main purpose of sacrifice was revealed to man 
 immediately after the fall of man, and it was more fully revealed to 
 Moses when God restored his chosen people to the promised land 
 after their captivity in Egi’pt. The Chinese having, at such an early 
 period of their history, fallen into this worship of the objects of 
 nature, did so in company with the greater portion of the then 
 existing nations of the earth ; and they adopted that form of idolatry 
 which has been the most prevalent of all others. This worship of 
 Heaven and Earth, Sun, Moon and stars, prevailed in Persia, India, 
 Greece, Pome, Syria, Phoenicia, and Egj'pt; or, as it is stated in 
 Smith’s Dictionary of the Bible, in the article on Idolatry: “The old 
 religion of the Shemitic races consisted, in the opinion of Movers, 
 in the deification of the powers and laws of nature. The sun and 
 moon were early selected as the outward symbols of this all-prevailing 
 power, and the worship of the heavenly bodies was not only the most 
 ancient, but the most prevalent system of idolatry. Taking its rise in 
 the plains of Chaldea, it spread through Egypt, Greece, Scythia, and 
 even Mexico and Ceylon. “(English abbreviated Ed., p. 342”) 
 Even in the point of worshipping Heaven and Earth within the same 
 grounds, if not at the same altar, there is a singular conformity with 
 the usage at Babylon. In a translation of the Bersippa inscription by 
 the eminent cuneiform scholar. Dr. Oppert, furnished to the American 
 Edition of Dr. Smith’s Bible Dictionary, edited by Pev. H. D. 
 Hackett, D. D., it is stated that “the pyramid is the temple of the 
 Heaven and the Earth, the seat of Merodach, the chief of the gods.” 
 It is stated that in a part of the same pyramid, there was a shrine to 
 the god Sin, the god of the month ; which is another point of resem- 
 blance to the Chinese usage. 
 
 The results of the latest researches in regard to the early nature- 
 worship in India, is given by Prof. Max Muller, in an article in the 
 contemporary Review for November, 1878 as follows : — 
 
 “ Let us look at the origin and history of one other god, one of 
 the oldest gods, not only of the Yedic Aryans, but of the whole Aryan 
 race, I mean the Yedic Dyaus. His name as you know is the same as 
 
A A'lSIT TO rOvING. 
 
 25 
 
 the Greek 7.evq. Some scholars seem still to clouht the existence of 
 such a being in the Y eda, and there is certainly no trace of Dyaus as 
 a god, nay, even as a masculine noun, in the later literature of India. 
 Dyaus has there become a feminine, and means simply the sky. Isow 
 it has always seemed to me one of the most wonderful discoveries 
 made by the students of the Yeda, that a deity which was known to 
 have existed in Greece as ZevgnaTTjp, in Italy as Jupiter, in the Edda 
 as Tyr, in German as Jezio, and which we know ought to have existed 
 in Sanscrit also, but which did not exist there, should suddenly have 
 come to light in the ancient hymns of the Yeda. In the Yeda, 
 Dyaus occurs not only as a masculine, but in that close connection 
 with pita father; as Dyaush pita, which we find in the Latin J upiter. 
 This discovery of Dyaush pita, was like finding at last, by means of 
 a powerful telescope, the very star in the very place of the heavens 
 which we had fixed before by calculation. 
 
 However, even in the Yeda, Dyaus is already a fading star. 
 The meaning of the word is generally given as sky, but its truer 
 meaning would be, “The bright or the shining one ” for it is derived 
 from the root die or di/u, to shine, to lighten; and it was this activity 
 of shining and illuminating the world which was embodied in the 
 name Dyaus. Who the shining one was, the word by itself did not 
 declare. Afterwards only, Dyaus became the centre of mythological 
 stories, while in the ordinary language it dwindled away just like 
 Savitrf, the life-giver, into a mere name of the sky. 
 
 This Dyaus then, the light or the illuminator of the sky, was no 
 doubt, from the very first, preeminently to assume some kind of 
 supremacy among the other devas or bright beings ; and we know 
 how completely that supremacy was realized in the Greek Zevg-, and 
 the Latin Jupiter; but it was there counteracted by the general 
 tendency of almost every Deva to assume a superlative character. 
 
 Dyaus, the sky, is frequently invoked together with the Earth and 
 with Fire. For instance (Rv. vi. 15. 5) “Dyaus (sky) father, and 
 P>7'thivi (earth) kind mother, Agni (fire) brother, ye Yasus, ye bright 
 ones, have mercy upon us.” Dyaus, we see, occupies the first place, 
 and so he does generally in these old invocations. He is constantly 
 called father. For instance (i, 191. 6.) “Dyaus is father, Prfthivi, 
 the earth, your mother. Soma, your brother, Aditi, your sister.” 
 Or again, (Rv. iv. 1. 10.) D 3 ^aus the father, the creator, Dyaush pita 
 (/anita. Zeiif naTtjp yevsTrjp. 
 
 More frequently however, than by himself, Dyaus (the sky) is 
 invoked together Avith Prithivi the earth, and the two words joined 
 together form a kind of dual deity, in the Veda, called Dyavapnthivi, 
 Heaven and Earth. 
 
26 
 
 A VISIT TO PEKING. 
 
 Now there arc many passages in the Veda where Heaven and 
 Earth are invoked as supreme deities. Thus the gods are said to he 
 their sons, more particularly the two most popular deities in the Veda, 
 Indra and Agni, are mentioned as their otf-spring. It is they, the 
 two parents, who have made the world, who protect it, who support 
 hy their power everything whatsoever exists.” Con. Review for Nov. 
 1878, 117. 
 
 Prof. Monicr 'Williams’ statements made in the Contemporary 
 Review for September, 1878, are to the same effect. He writes as 
 follows : — 
 
 “ By some of the earliest h}'mu-composers the gods continued to 
 bo regarded as one family — children of the old prc-Vodic heavenly 
 father (Byu or Dyaus), while Earth (Prithiid) was fabled as a divine 
 mother. To other sacred poets the pre-Vedic deification of the sky 
 (Vauma, Ovpavog) remained a principal object of adoration. He was 
 still occasional!}' exalted to the position of a Supreme Being. A well- 
 known hymn in the Atharva-veda, describes him as ruling the world, 
 as penetrating the secrets of all hearts, as detecting the plots of wicked 
 men, as sending down countless messengers who forever traverse the 
 earth and scan its inmates, as numbering every wink of men’s 
 eyes, as Avielding the Avhole universe in the manner of a gamester 
 handling dice.” 
 
 There is a most remarkable agreement in the ideas of the early 
 Hindoos and the early Chinese as to the attributes and functions 
 ascribed to Sky or Hoa\-en deified. The statements quoted above 
 describe the same thing among the Chinese, very accurately. The 
 Chinese speak of Heaven as “ overshadowing all things,” as “ruling 
 all things.” But this nature worship has been forgotten in India. It 
 is onlv known from the early writings of the Hindoos. But in China 
 it has been very different. This early worship of nature, having been 
 adopted as the State worship of the Chinese Government, it has 
 continued, in connection with the continued existence of the Govern- 
 ment, till the present time in its original form. It may be very 
 properly regarded as the oldest form of false worship that now exists 
 among men. It may for this reason be considered as presenting us 
 with the form of worshij) which prevailed among men immediately 
 after the deluge. 
 
 It has hitherto been the usage, in writing of the various objects 
 of nature which have been worshipped, to write of them as th-e god of 
 the Sun, and the god of the l\[oon, the goddess of the Earth. A more 
 recent usage has been introduced by some of the best writers, in 
 writing of the objects of worship in connection with nature worship, to 
 
A ^^SIT TO PEKIN&. 
 
 27 
 
 style them the sun-god, the moon-goddess, the earth-goddess. The 
 writers who use this form of expression are the writers of most of 
 the articles in Smith’s Bible Dictionaries ; Rawlinson in his Five 
 monarchies ; Dean Stanley in his Lectures on the Jewish Church, and 
 writers in the Quarterly Review. Prof. Max Muller translates the 
 component words of the name Jupiter in accordance with this usage. 
 It is composed of Dyaus Heaven and Piter, Father, which is not the 
 Father of Heaven, but “ Heaven-Father.” (See Chips, Vol. IV., p. 
 222). There is greater conciseness and distinctness in this way of 
 designating them. In accordance therewith, I would designate these 
 various objects as the Heaven-god, the Earth-goddess, the Sun-god, 
 the Moon-goddess, the star-god, the land-god, the grain-god, the year- 
 god, the month-god, the day-god, &c., &c. 
 
 This nature worship, which forms such an essential part of the 
 State worship, is widely prevalent among the people, in a somewhat 
 different form. The grain-god and the land-god are very generally 
 worshipped among the farmers. The Rev. B. C. Henry, reports 
 ha\dng seen a very particular form of the worship of the land-god in 
 his last trip up the West River. The people were gathering in their 
 rice crops ; and by the way of giving thanks to the land-god for an 
 abundant crop, a clod of earth from the field was selected, before 
 which incense was burnt, and worship offered. The Earth-god at 
 every door, and on so many altars in the street, or by the wayside, is 
 a part of the same worship. The worship of Heaven and Earth is 
 connected in most places with marriages, and in many places with 
 funeral services. The worship of the Sun is found prevailing in some 
 places. The worship of the Moon, on the 15th of the 8th month, is 
 one of the most general festivals in the Empire. There are numerous 
 indications of the worship of the stars still existing among the people 
 as in the worship of the seven sisters in the 7th month, the worship 
 of the Dipper constellation, and of the North Star. There is perhaps 
 no field of investigation as to the Chinese religious customs that would 
 yield a richer harvest than the search for the existing traces and 
 influence of nature worship. 
 
 1 
 

 
 .V 
 
 
 
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