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Conception having thus taken place, Lao-ts was born in a miraculous manner, after a period of eighty-one years' gestation. At his birth his hair was already white from age, and he was accordingly called, as his name Lao-ts implies, "The Old Boy." The arrogant prerogatives claimed for this personage by his devotees may be learned from the following rhapsody, addressed to him by one of the kings of the Sung dynasty, nearly one thousand years ago:

"Great and most excellent Tau,

Not created, self-existent;

From eternity to eternities,

Antecedent to the earth and heaven.

Like all-pervading light,

Continuing through eternity:

Who gave instruction to Confucius in the East,
And called into existence Buddha in the West.
Director of all kings;

Parent of all sages;

Originator of all religions;

Mystery of mysteries."

This god is not a favorite object of worship, and generally occupies some small and unimportant, though elevated, situation in Tauist temples. Idolatrous worship is principally paid to the inferior deities, who are not so much elevated in character and dignity as not to concern themselves in the affairs of men. Yuh hwang shang ti, the chief of all the gods, generally occupies the most prominent position, though his place in the great hall is not unfrequently filled by Chin-wu-ta-ti or some other idol, no regular order being observed.

Among the most important idols of Tauism is Lu-tsu, corresponding somewhat in character to Kwan-yin, the Buddhist Goddess of Mercy; and like her, though an inferior deity, he is a great favorite with the people, because he is supposed most to pity them in their distresses, and often to have come from heaven for their relief. This is the great medicine-god of China, from whom the people beg prescriptions. He not only occupies a prominent place in Tauist temples, but has

temples erected to him exclusively, and occupies also a place in the Pantheon of Buddhism. The history of this idol may be given as a sample of the whole.

Lu-tsu was formerly a scholar of the second degree, who lived in the Sung dynasty not far from a thousand years ago. On his way to the imperial capital to attend the literary examinations, with a mind eagerly aspiring after success and promotion, he was met at an inn near the end of his journey by one of the genii, called Chung-li-kiuen, who appeared in the form of a servant at the inn. The wearied scholar, receiving from the disguised genius a pillow to rest upon while his food was being prepared, soon fell asleep, and in his dreams imagined himself successful in the examination, and advanced from one office of dignity and power to another till he had arrived at the station of prime minister in the imaginary kingdom of Hwa-su. Supposing himself possessed of all that heart could wish, he was dreaming of being surrounded by friends and children of the second generation, on the joyous anniversary of his birthday, when he awoke and saw the supposed servant boiling his rice beside him, who addressed him in these words:" Before the yellow rice is cooked, you have already visited in your dreams the kingdom of Hwa-su.' The astonished scholar exclaimed-"I perceive that you are one of the genii." Chung-li-kiuen replied "Do not be disappointed to find that what you have witnessed is only a dream; the reality is nothing more. Suppose yourself really possessed of all that you have imagined, when it is over what is it but a dream?" The scholar acknowledged the vanity of all worldly pursuits, and determined immediately to renounce the world for the cultivation of virtue. Chung-li-kiuen offered to assist him in gaining the condition and blessedness of the genii, saying "That you may the sooner obtain the three thousand degrees of merit requisite, I will teach you a secret by which you may convert every thing which you point to into gold, and in performing good deeds, and relieving the wants of the distressed, the merit will be quickly and easily

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obtained." The scholar inquired-" Will the gold ever revert to its original properties ?" His instructor replied "Yes, after a period of years." "Then," answered Lu-tsu, “I decline the proffered boon, for I would not confer a temporary advantage to be followed by disappointment and sorrow." The genius replied "This act of magnanimity is already equivalent to the three thousand degrees of merit; as a reward for it, you may become one of the genii at once.”

Of the other idols of Tauism, the following may be mentioned as the most prominent:

Lue-kung and Lue-po are known as the Thunder God and his wife. The former is generally represented with a beak and claws, and sometimes with wings, agreeably to the superstition that electricity exists among the mountains in the form of birds. He holds in his hands a hammer and a drum, with which he is supposed to produce thunder. Lue-po is represented with mirrors attached to her hands and feet, whose reflections, when turned in different directions, are supposed to produce lightning. The goddess Tau-mu is represented with eight hands, and is identified with a constellation in the northern heavens. She is supposed to have the power of shortening and prolonging life.

LUE-KUNG, GOD OF THUNDER.

Prominent among the idols seen in Tauist temples are representations of the San Tsing, or "Three Pure Ones," one of which is generally regarded as a personification of Lao-ts. It is supposed to be their special office to communicate instruction to mankind.

The San-Kwan, or "Three Rulers," generally called TienKwan, Ti-Kwan, and Shwuy-Kwan, that is, "Rulers of Heaven, Earth, and Sea," are indispensable gods of Tauism. They are represented as three brothers, who, on account of

their remarkable gifts during life, were after death advanced to these stations of dignity and importance. They are also described by Tauist writers as a trinity in unity.

The Dragon, which is a universal and prominent object of worship among the Chinese, may properly be classed among the gods of Tauism. The wide domain of the dragon embraces all seas, lakes, rivers, and ponds, and over these he reigns supreme. All the living creatures of the waters are his subjects, and peculiar phenomena of clouds, celestial appearances, and water-spouts are ascribed to his presence and agency.

The exalted conceptions which the Chinese have of the dragon have made this word a favorite one to symbolize and represent the dignity and supremacy of the Chinese Emperor. He is spoken of as seated on the Dragon Throne; to see him is to see the Dragon Face, and his coat of arms is a dragon.

This monster is not regarded by the Chinese as a fabulous animal, but as a real existence which many profess to have frequently seen. Notwithstanding the vague ideas respecting his form and character, paintings and representations of the dragon are often seen, presenting the same uniform appearance. The obtaining a correct likeness is, in the history of the gods,

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accounted for as follows: A king of the Tsin dynasty, wishing to build a bridge over the surface of the sea, in order to enjoy the recreation and fresh air which excursions on such a bridge would afford, the dragon, out of respect for the king and because the work was to be performed within his own dominions, offered to take the superintendence of it. While engaged in this work, the king requested him to display his original form or appearance. This the dragon consented to do, on condition that the king would not cause his portrait to be taken. This condition being complied with, the dragon appeared in his peculiar shape and form, and the king, contrary to his promise, had his portrait taken by a skillful artist. The dragon, resenting the insult, immediately withdrew himself, and the king, to atone for his fault, erected to him a temple.

Besides the Hai Lung Hwang, or "Sea-dragon King," there are supposed to be inferior dragons almost innumerable. According to the general theory of correspondence, not only between the celestial and terrestrial, but between the terrestrial and watery worlds, it is supposed that the relative stations and degrees of dignity of the smaller dragons are determined by a series of competitive examinations similar to those described in the fourth chapter. This, by the way, illustrates the strong hold which the system of competitive examinations has on the minds of the people. They hardly think any government complete, or even possible, without it. The great examination of the dragons, which coincides in time with the corresponding literary examination of the people, occurs once in three years, and is held at the crystal palace of the Dragon King, supposed to be situated in some remote region of the sea. The competitors at this examination consists of fish, crabs, turtles, lobsters, snakes, and all kinds of water-reptiles, which have attained to the lower degrees of dragons by successful examinations in the several localities with which they have been connected. When the time arrives for this examination, according to a general command of the Great Dragon, the water in the small streams and canals is elevated, in order to

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