to receive, and requests the commandant to occupy a chair on his left hand. Before taking the seat the latter makes three profound bows, which the Viceroy rising from his chair acknowledges. The review of troops now takes place, and, at its conclusion, His Excellency, to whom the commandant again makes three profound bows, re-enters his sedan-chair, and is escorted back to his state barge.

Tartar generals and Tartar brigadier-generals visit governorsgeneral and provincial governors, and all military officers of the first rank on terms of perfect equality. Provincial treasurers, provincial judges, commissioners of salt, and Toutais when visiting a Tartar general observe ceremonies similar to those which require their attention when calling on a governor-general. A prefect, or a county or district ruler of the fourth, firth, sixth, or seventh rank, visiting an earl, observes the same ceremonies as those which are imposed on a military officer of the second rank, and of the class Ching, when the latter visits a governorgeneral; and when visiting a duke or marquis, they observe ceremonies similar to those due by military officers of the second rank, and of the class Tsung, when they visit a governorgeneral. All Tartar military officers visit Chinese officials of corresponding rank, civil or military, on terms of perfect equality. Officials serving at Pekin, who are either of the first, second, or third rank, also the Hanlin of the seventh rank who have duties to discharge in the imperial palace, and the Hee-Ku-Chu, or officials who note the actions or movements of the Emperor, and military officers of the first, second, or third rank who are also serving at Pekin, are, on making a visit to any of the provinces, received at the gates of all the cities through which they pass, by the chief rulers of the cities, whether the latter be governorsgeneral, or governors, or Tartar generals, or prefects, or county rulers. On receiving any of these officials from Pekin, the first duty of the host is to make inquiries respecting the health and happiness of His Imperial Majesty. A strip of yellow satin on which expressions of the loyalty of the officials are recorded, is also given to the visitor on his departure, in order that he may present it to the emperor on his return.

But let me now record the ceremonies observed by literary

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graduates in connection with their degree. Every successful bachelor of arts repairs, within a few days after his degree has been conferred upon him, to a Confucian temple, to pay his respects to the Kow-Koon or government professors, or lecturers, two of whom are in charge of each temple dedicated to the great Chinese sage. The graduate presents his visiting card, and is escorted to the visitors' hall, where the government teachers await him. Approaching this hall by the eastern steps, he looks towards the north on entering, and makes three profound bows, each of which the Kow-Koon or lecturers acknowledge. The graduate then stations himself on the east side of the hall, and looking towards the west, listens attentively to a short address from one of the lecturers, after which he makes three profound bows, and withdraws. This first visit is especially regarded as of a ceremonial character. On an ordinary visit, the lecturers, when a visiting card has been presented, order their servant to invite the graduate to enter, and receive him at the door of the visitors' hall. In the centre of the hall he kneels and performs the kow-tow, knocking his head twice upon the ground. The lecturers, who stand on the east side of the hall, bow. Rising from his knees, the visitor arranges the cushions of their chairs, and is invited to seat himself. Before he pre

sumes to do so, he makes a low bow to the lecturers. The chairs of the latter are in the south-west corner of the hall, facing the north-east, whilst that of the visitor is on the east side, facing the west. Should the visitor have occasion to ask a question in the ensuing conversation, he rises from his seat and bows before doing so. Before leaving he is presented with a cup of tea. On leaving he makes three profound bows towards the north, which are duly returned by his hosts, who then lead the way to the second or inner gate. Here the lecturers and the graduate bow to each other, and part, the former not waiting until their visitor has re-entered his sedan-chair, but at once withdrawing to their apartments.

All schoolboys, great and small, when visiting their schoolmasters have to observe the following ceremonies: -- On entering the visitors' hall, the pupil carefully arranges the cushions of the chairs for his host and himself. He then

stations himself outside the door of the hall, where he awaits the coming of his teacher. When the teacher has arrived, and invited him to enter, the pupil presents him with a small packet, which he holds with both hands in an uplifted position. The packet in question contains a tael of silver. Looking towards the north, he then kneels and knocks his head twice upon the ground. The teacher responds by bowing. On rising, the youth makes inquiries about his tutor and his tutor's parents -inquiries which, when answered, are followed by similar questions from the tutor about the youth and his parents. The teacher then invites his pupil to sit down. In the course of the conversation, should any question be put by the tutor, the youth rises from his chair in order to give the necessary answer. On taking leave, he is not accompanied to the entrance door of the house. Whenever a pupil enter or leaves the schoolroom, he must make a bow to his teacher.

A few lines will suffice to describe the ceremonies generally observed by people outside official or professional circles, on paying and receiving visits. A visitor is received at the entrance door of the house by the host, and escorted to the visitors' hall, On the way to the hall much politeness is exchanged, the host bowing at almost every step, and requesting his visitor to take precedence. Upon entering the visitors' hall, each kneels down, and knocks his head twice upon the ground. On rising, the host hastens to arrange the cushions of the chair on which the visitor is to sit, whilst the latter shows equal courtesy. The chairs of the host and his visitor are respectively on the east and west sides of the hall, facing each other. After conversation and tea, the visitor is accompanied to the entrance door of the house by his host, whom, at almost every step, he requests to proceed no further. Where the visitor is a youth, or young man, and his host his senior, the order of procedure is naturally somewhat changed. A young man, when visiting an old man, is received by the latter, not at the entrance door, but in the visitors' hall, upon entering which he looks towards the north, and, kneeling, knocks his head twice upon the ground. This mark of deference the host acknowledges by bowing, and invites

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his visitor to be seated. When they have conversed together, tea is served; after which the latter takes his leave. The senior does not accompany the young man to the door of the house. Ceremonies precisely similar to these are observed on visits paid by nephews to uncles, and by sons-in-law to fathers-inlaw.

THE sumptuary laws of China are very comprehensive They restrain the expenditure of citizens in the building of houses, in the luxuries of the table, in clothing, and furniture, and similar matters. In almost all ages and nations there have been such laws. As to their utility, different opinions have been expressed by political economists. I apprehend that, in countries of early marriages where the human race increases rapidly, and the arable lands, though tilled to the utmost, scarcely yield enough bread to satisfy the hungry, a free indulgence in luxuries would be attended with bad results. Such a social condition calls for the utmost industry and economy, and if legislators believe that these virtues can be produced or fostered by laws, it is natural for them to have recourse to law-making. The sumptuary laws of China, however, like its civil and common laws, are very badly executed. This is, doubtless, due not to maladministration only, but in part to the reason which Hallam assigns for the desuetude of sumptuary laws among western nations-that they are attempts to restrain what cannot be restrained.

Perhaps the most important matter with which these laws deal in China is the building of houses. With regard to the residence of an official or gentleman of the first or second rank an astonishing number of details are prescribed. The foundations of the house must be laid at a depth of twenty Chinese inches beneath the surface. The house must consist of nine