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TABLET LITERATURE.

Inscriptions on stone tablets are numerous in China, and many of these tablets are very ancient. Foreign students in the language become much interested in the study of them. These inscriptions, set up by the roadside, in the temples, and other places of public resort, must exert a powerful influence upon the people.

The specimen which we give, and for which we are indebted to the "Transactions of the China Branch of Royal Asiatic Society," Part V, 1855, page 66, was copied from a stone tablet in Shanghae, and is also found on a tablet in a Confucian temple in Sing-keang, written both in Chinese and Mongul.

"The sacred will of the emperor by the decree of High Heaven is hereby made known to the various authorities, government officers, officials, and others in the metropolis and provinces:

"The doctrine of Confucius having been given down as a standard for all ages, ought to be honored by the ruling families of the State. In accordance with the sa

cred will of the emperor She-tsoo,* regarding the sacred temples, seminaries, and colleges at Keuh-fow Lin-meaou,† the upper metropolis,‡ the great metropolis, § and all the provincial, prefectural, and chief and secondary district cities, let the officers, commissioners, and gentry be strictly prohibited making appropriations of the edifice, either permitting assemblages for inquiring into judicial causes, holding wine entertainments, setting on foot public works, or depositing therein any government chattels. The produce of the land pertaining to the seminaries, and the benefices of the graduates, must not be appropriated to private use; but let the grain raised thereon be applied to furnish the sacrifices on the two Ting|| days, at spring and autumn respectively, and at the times of new and full moon; as also for the maintenance of the teachers and graduates, the distribution of rations among the destitute, the aged, and the infirm; and graciously

*Kubla Khan. This edict was issued by Timor, the grandson and successor of Kubla Khan, in the year 1294, and was published throughout the empire.

†The burial-place of Confucius. + Peking.

§ The present Ching-tih heen.

|| The days on which Confucius is sacrificed to, being the first days which occur in the 2d and 8th months, with the character Tinir. the cycle of sixty. In the great cycle of sixty years, each year has its peculiar designation. In the cycle we find six years marked with Ting the4th, 14th, 24th, 34th, 44th, 54th, and called Ting Mau, Ting Chau, Ting hoi, Ting yau, Ting Mae, and Ting Chí. Each ten years has a Ting year; each twelve months has a Ting month; each ten days has a Ting day; each day with its twelve divisions (one division equal to two hours) has one Ting division. Ting has reference to fire, one of the Five Elements.

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.

"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 Wăn 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

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