providing allotments of grain for those who are generally honored and respected. When the buildings of the temples are dilapidated, let them be repaired. Let students be brought forward and maintained; being placed under a rigid course of instruction, and well disciplined in the principles of sound doctrines. When any become distinguished by their virtuous conduct or literary attainments, let them be introduced to the notice of the provincial judge; and if there be a satisfactory response given to the inquiries put by that functionary, they may then become eligible to be employed in the literary offices under the governors of their respective provinces. Let the judges promulgate their instruction and render it illustrious, while they stimulate the candidates to diligence in their exertions. Let no one place obstacles in the way of the public business connected with the temples and seminaries. Let the business of the scholars be transacted in accordance with these several injunctions, so that the aforesaid sacred intentions may be carried into action. Should any one, under other pretense, and in defiance of principle, render himself culpable, the laws of the State are in force. Who will dare to incur the penalty? Let this edict be attended to.

66

'Che-yuen, 31st year, 7th month,

day."

DIRECTORY FOR THE WHOLE LIFE.*

In that part of the Book of Rites which relates to the inner apartments, or nursery, are the following precepts: "All those who have children born to them, ought to select from among their concubines those who are fit for nurses, seeking for such as are mild, indulgent, affectionate, benevolent, cheerful, kind, dignified, respectful, and reserved and careful in their conversation, and make them governesses over their children. When children

* These are selections from the BOOK OF RITES. "This work," says Williams, "has had the most practical effect upon Chinese manners and life. It is the largest of the Chinese Classics. It gives directions for all the actions of life. The regulations prescribed do not refer only to external conduct, but are interspersed with truly excellent observations regarding mutual forbearance and kindness in society, which is regarded as the true principle of etiquette. The Board of Rites at Pekin is established for the purpose of carrying out the instructions of this work; in it also are found the models for the six Boards, viz: The Board of Civil Office, Board of Revenue, of Rites, of Music, of War, and Board of Punishments. The religion of the State is also founded upon the Book of Rites, and children are early instructed and drilled in all the details which it contains, respecting their conduct towards parents and superiors.

Our selections are from the Chinese Repository, Vol. V.

are able to take their food, they should be taught to use the right hand. When able to talk, the lads must be instructed to answer in a quick, bold tone; and the girls, in a slow and gentle tone; a leathern girdle should be given to the lads, and a silken one to the girls. At the age of seven years, they should be taught to count and to name the cardinal points. At the age of seven, boys and girls must not sit on the same mat, nor eat at the same table. At eight, when going out and coming in, and when eating and drinking, they must wait for their superiors-being taught to prefer others to themselves. At nine, they must learn to number the days of the month. At ten, they (the lads only) must be sent abroad to private tutors, and there remain day and night; studying the arts of writing and of arithmetic; wearing plain. apparel; always learning to demean themselves in a manner becoming their age; and both in receiving instruction and in practice acting with sincerity of purpose. At thirteen, they must attend to music and poetry, marking the time as they rehearse the odes of Woo Wang. When they have advanced to the age of fifteen, they must continue, as formerly, the recitation of poetry, using those odes which celebrate the praises of Wan Wang; and at the same time, attend to the practice of archery and the management of the chariot. At the age of twenty, they are in due form to be admitted to the rank of manhood, and to learn additional rules of propriety: they may now wear garments made of furs and silk; must rehearse the odes in praise of Yu; must be faithful in the performance of filial and paternal duties; and though they possess extensive knowledge, they must not affect to teach others; but must remain at home and not spend their

time abroad. At thirty, they may marry, and commence the management of business, and while they will now have but a few opportunities for extending their knowledge, they should respect the wishes of their friends, and strive to accommodate them. At forty, they may enter into the service of the State, where they will have to bring their knowledge into frequent use; and if the prince maintains the reign of reason, they must serve him; but otherwise not. At fifty, they may be promoted to the rank of chief minister of State, and engage in the management of the general government. And at seventy, they may resign and retire from public duties.

Girls, after they are ten years of age, must not leave their apartments. Placed under governesses they must be taught to be mild both in language and deportment; they must learn to spin, wind off thread, and to weave cloth and silken stuffs; and thus perform those duties which properly belong to women in providing clothes for their families. They may see to the preparations for the sacrifices; and arrange the vessels and the offerings of wine, and vegetables, and thus aid in the sacrificial rites. At the age of fifteen, they are in due form to be admitted to the rank of womanhood. And at twenty, they may be married, unless by death of parent they have been called to mourning, in which case marriage must be deferred three years. When they are received with the prescribed ceremonies, they then become wives; but otherwise, they are regarded as concubines."

The Book of Rites contains this precept: "Let children always be taught to speak the simple truth; to stand upright, and in their proper places; and to listen with respectful attention."

While their father and mother are living, children must not presume to do as they please; nor dare to regard any property as their own: thus showing the people the difference between superiors and inferiors. So long as their father and mother are alive, things to the value of a carriage or a horse must not be given away to their friends, or be presented to their superiors by the children in this way the people are taught that they must not presume to do as they please.

When the father calls, his son must answer promptly and without delay; he must drop whatever work he has in hand; or if he is eating and has food in his mouth, he must spit it out and run quickly. If the son, who has aged parents, goes away from the house, it must not be now to this place and then to that; nor must he delay his return beyond the proper time; nor retain an undisturbed countenance, when his parents are afflicted with sickness.

In the Book of Rites it is said, "Duty to parents requires that they be remonstrated with in secret, but not opposed; always and everywhere attended on, and assiduously served even unto death, and then deeply mourned for during three years. Duty to a prince requires that he be opposed, and not remonstrated with in secret; always in the proper place attended on, and assiduously served even unto death, and then mourned for during three years. Duty to a teacher requires that he be admonished neither with open remonstrance nor in secret; always and everywhere attended on, and assiduously served even unto death, and then mourned for in heart during three years."

In the records of learning (a section of the Book of