The ancient ritual on filial duty directs that, during the lifetime of his parents, a son should not go abroad, or, if he do so, then to a fixed place. When at home, he should rise with the first cock-crow, and having washed and dressed himself carefully, should inquire what the wishes of his parents are as to the food they would eat and drink. He should not enter a room unless invited by his father, nor retire without permission; neither should he speak unless spoken to. When leaving the house, he should report himself, and on returning should make his presence known. He should be regular in his amusements, attentive to his calling, constant in speech, and avoiding all reference to old age. This last is a point strongly insisted upon, and every boy has held up to him as an example to be followed the conduct of Laoa Lai tsze, who, fearing that the recognition by his parents of the fact that he was seventy years old would remind them of their own great age, used to dress himself in a child’s frock, and play about the room like an infant! [Illustration: CHINESE SITTING-ROOM.] “Of all things,” said Confucius, “which derive their natures from Heaven and earth, man is the most noble; and of all the duties which are incumbent on him, there is none greater than filial obedience; nor, in performing this is there anything so essential as to reverence one’s father; and, as a mark of reverence, there is nothing more important than to place him on an equality with Heaven. Thus did the noble Duke Chow. Formerly, he sacrificed on the round altar to the spirits of his remote ancestors, as equal with Heaven; and in the open hall he sacrificed to Wan Wang (his father), as equal with Shang-te.” Repeatedly, throughout the teachings of the sage and of Mencius, reference is made to ancestral worship. Yet, it did not originate with Confucius, for he but handed down a more ancient form of worship. Confucius merely revived that. Really, Confucius cared very little about worship of any sort; his system was of the earth, earthy. All the worship of modern Confucianism is the addition of later days. Whatever of worship or of strictly religious teaching is to be found in Confucius’s writings is there because of some connection with government or moral teachings. The idea of filial piety is carried up to the government. The common people must respect and obey the officers as fathers; lower officers must look upon the higher officers as fathers; and all must look to the Emperor as father. He, in turn, must look upon his people as his children. Thus the paternal idea prevails. WORSHIPING THE TABLET.