They talk of hungry demons and of the spiritual presence of the idols in their statues, but this is all. To assert they adore one Supreme Being in their idolatrous representations of his attributes, is to state an opinion that never found a place in their thoughts, or in their canonical works. They are without God in the world, and estranged from the divine life, worshipping the works of their own hands, to the disgrace of human reason. [Sidenote: CEREMONIES.] Having previously alluded to the superstitious rites performed by the Chinese, at the tombs of their ancestors, parents and friends, I here give a more detailed description of this idolatrous custom, together with an account of the gluttonous and drunken feast, which is the finale of what is misnamed a _religious_ observance. The description is translated from an original Chinese composition:-- That this custom did not exist anterior to the age of Confucius is inferred from the words of Mericius, who affirms that in the preceding ages men did not even inter their deceased kindred but threw their dead bodies into ditches, by the roadside. As they had no tombs there could be no sacrifices performed at them. Confucius directed _tumuli_ to be raised, in order to mark the place of interment; this is the first intimation of tombs, given among the Chinese. In raising these _tumuli_ there was probably no other intention than that of erecting a mark to the abodes of the dead. It is also known that children, in that early age, would remain in temporary sheds, for years near the grave of a parent, to “sorrow as those without hope.” But we proceed to exhibit the _present_ state of these ceremonies as being all that is of practical utility, in deciding the question at issue. The Chinese visit the tombs, twice a year, in spring, and in autumn. The first visit is called _tsing-ming_, “clear bright,” in reference to the fine weather, which is then expected: the second is called _tsew-tse_, “the autumnal sacrifice.” The rites performed during _tsing-ming_, are those most generally attended by the Chinese. Their governors teach that the prosperity of individuals and of families depends greatly on the position, dryness, and good repair of their parents’ graves. Therefore, “to sweep” and repair them, to mark their limits, and to see that they are not encroached upon by others, are the objects of visits to the tombs. When there are large clans, which have descended from the same ancestors, living in the same neighbourhood, they repair in great numbers, to the performance of the sacrificial rites. Rich and poor, all assemble. Even beggars repair to the tombs, to kneel down and worship. This usage is known by the phrases _saou-fun-moo_, “sweeping the tombs,” and _paeshan_, “worshipping the _tumuli_.” To omit these observances, is considered a great offence against moral propriety, and a breach of filial duty. The common belief is that good fortune,