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and other additions were made to the ritual. In 1499 a fire partially destroyed the temple. In 1530 it was decided that to place Confucius on a level with Heaven was a mistake. His royal title was taken away, and that of ” Most Holy Former Master ” substituted. It was argued that, Confucius never having been a prince when alive, it was absurd to make him one posthumously ; moreover, that ” Disseminator of Literature ” was inadequate to express the sage’s qualities. The term “temple” was ordained in place of “palace hall,” and clay images were once more abolished in favour of the simple tablet. The bands were reduced to six, and other technical modifications instituted. Notwithstanding these alterations, no great change has been made in the ceremonial arrangements at the tomb, which, as we have seen, are of semi-imperial nature ; as, for instance, in the case of the 25 foot column marked ” Disseminating King.”
The first Emperor of the reigning Manchu dynasty in 1644 confirmed Confucius the 65th in descent in all his family privileges and titles : the tablet was inscribed “Very Perfect Most Holy Literature Diffusing Former Master Confucius,” that is, it renewed Hayshan’s precedent minus the word ” prince ” or ” king.” Every city and town was commanded to possess a temple, and the highest civil official was enjoined to conduct the worship. However, the Sage’s family were ordered under pain of death to wear the Manchu pigtail and official costume, like any other mortals. A Confucian temple was established at Moukden, the capital of Manchuria. In 1651 an officer was sent to sacrifice at the Confucian village, and in 1652 the Emperor himself sacrificed at the Peking Academy. In 1657 it was decided to omit the words ” Very Perfect ” and ” Literature Diffusing,” these terms being as vain an effort to qualify Confucius as it would be to limit the universe or measure the light of the sun and moon ; thus reverting to the precedent of 1530, which still holds good. The youthful Emperor reported to the manes of Confucius the date of his entrance upon the higher classical studies, and gave the equivalent of ^10,000 sterling towards the repair of the family temple. The work was duly announced to the spirits as having been completed in 1660.
In the seventh year of his reign the second Emperor sacrificed tOj Confucius at the Academy. On this occasion the military officials were for the first time made to take part. In 1684, acting under the suggestion of the Board of Rites, his Majesty called in person at the village on his way back from Nanking. He dismounted from his chair at the temple gate of the inner court, proceeded on foot up to the image, and kotowed nine times. An officer was despatched also to sacrifice to Confucius’ father and canonised ancestors. The hereditary Duke K’ung Yii-k’i showed the Emperor about, and explained that the existing image was ascribed by tradition to the date A.D. 541 : the name of the artist was Li Yen, [and I may add the then reigning Tartar Emperor Gholugun was father of the founder of the Ts’i dynasty above alluded to]. The Duke showed some sacrificial objects actually deposited by one of the Han Emperors in A.D. 85 ; also the lithograph of Confucius as Chancellor, from the drawing of the celebrated artist Wu Tao-tsz of the 8th century ; the sage’s table, his seal, and several other images or lithographs. The portrait most like Confucius was declared by the Duke to be the small picture of the sage followed by one of his disciples : this was actually sketched by another disciple, Tsz Kung, from life ; but it was redrawn or retouched by the famous draughtsman Ku K’ai about the fourth century of our era. The Emperor left his yellow umbrella with a crooked handle to be placed amongst the imperial relics. It was explained to his Majesty that Confucius actually taught where the Apricot Altar stood, and that the two ancient characters there were written by one Tang Hwai-ying of the Golden Tartar dynasty. Many other historical calligraphies were exhibited. The old juniper-tree planted by Confucius himself was stripped of its branches and leaves at the fire of 1499 ; but the trunk looks like and is as tough as iron, whence it is popularly known as the “iron tree.” After visiting the library, containing all the books given by successive dynasties, the Emperor inquired if there were any vestiges of the old house, and was informed that part of the old wall was still in existence, just behind where the Emperor was then standing : the exact place where Confucius’ son was twice stopped by his father to answer questions about his studies was also indicated by the Duke. The Emperor tasted some water from the old well, and, asking for further information touching the old hollow wall, was informed as follows : When the First Emperor was burning all the books in B.C. 213-212, the ninth descendant concealed copies of the chief canonical works in the wall. About B.C. 150 the feudal duke of the old state undertook some repairs, and whilst engaged in extending the temple, or palace as it was then called, the workmen heard the tinkling of musical instruments inside the wall. Search was made, and a number of bamboo books were found. Although there is still some vagueness in the Duke’s words, it would thus seem that the old house was east of or behind the hall containing the statue, and that the well belonged to the house.
After explaining all this to the Emperor, the Duke accompanied his Majesty to the cemetery, the latter descending from his horse at the bridge we have mentioned, and walking up to the grave, before which he ketowed thrice. The pines, acacias, and ” quartz-crystal ” trees growing upon the mound were explained to have been brought by the disciples from their own districts, and the names of them were mostly unknown. The Duke said the total area of the cemetery was from 270 to 300 acres, and that there was now insufficient space for interments. When the Emperor got back to Peking, he wrote a wooden tablet and also a poem on the old juniper tree, to be engraved on stone and placed in the temple. The latter seems to have been actually sent in 1687. In 1686 a decree announced that 160 acres of land should be added to the cemetery, and that it should be freed from taxation : this gift partly explains the discrepancy between the 16 acres of the 5th century and the 50 acres of Mr. Markham. Confucius the 66th, or whatever his number was, would probably not waste the land given to him, but, like any other Chinaman, make it pay until required for use as a burial ground. The Emperor commanded that in future military mandarins should always assist at the half-yearly worship : censors were ordered to watch the ceremony, and to call anyone, the Emperor included, to book if inattention were shown. For several years after that the Emperor showed in various ways his interest in the village temple worship, and in 1693 entirely renovated the shrine.
The third Emperor rebuilt the temple much as we now see it, a fire having again destroyed it in 1724. A new image was made and clothed in garments sent by the Emperor himself. The name of the Five Ancestors’ Temple was modified.
It has been the practice ever since for each Manchu Emperor on his accession to write a few complimentary words to be transferred to a wooden tablet, the Duke keeping the original manuscript. In 1857 the seventh Emperor placed Confucius’ half brother among the honoured ones. The present Emperor on his accession 22 years ago sent the four written words ” Truth is lodged here,” referring to an utterance of the philosopher when threatened by a hostile mob. The Duke sent up an obsequious memorial offering to come to Peking to offer his congratulations, and his offer was accepted.
In addition to the chief temple at the village of the sage, there are, apart from the 1,500 city temples attached to the district examination halls, five others of a higher order. These are at the seat of the schism or emigration in Cheh Kiang ; at a place a day’s journey from Shanghai in Kiang Su ; in the Peking Palace ; in the old Tartar capital of Shan Si; and in the western province of Sz Ch’wan.
Some of the Europeans who have visited the temple at Confucius village have described the ceremonies and the worship, but it does not appear that any have actually seen them performed : at Shanghai, and perhaps at other of the treaty ports, foreigners have witnessed the local sacrifices, which are of course on a smaller scale ; but in every instance the chief civil authority, accompanied by the military subordinates as well as his own, acts as a sort of high priest ; but this term is not approved by Dr. Legge, whether applied to the Emperor or to others. A slow time dance, something after the fashion of our minuets, is performed by fifty youths, and meanwhile the six bands, each of six players, discourse shrill music. The airs are the same as those played in Confucius’ time. The suovetaurilia and other symbolical offerings stand on tables between the incense vase flanked by two candles upon the altar and a roll of spotless white silk spread out upon the floor, the last ready for burning before the Sage’s tablets, after the departure of the spirit. But the offerings are mere expressions of devotion, in no way intended as expiations of sin. The high priest arrives at dawn, and is supposed, as in ancestor worship, to have fasted and contemplated for three days. The adoration