[250] Mädi Braitmaier in _Folk-lore_, December 1900, p. 437. CHAPTER XIII CONFUCIANISM--I Various religious notions and practices of the people of Weihaiwei have been already dealt with in connection with other subjects, but it remains to investigate more thoroughly the relations that exist in this part of the Empire between the so-called Three Religions of China (Confucianism, Taoism and Buddhism) and the extent to which they severally contribute to the religious life of the people. A writer quoted in the Ning-hai Chronicle says of the inhabitants of this district that their customs are thoroughly orthodox, or, as he expresses it, "in complete accordance with the doctrines of Tsou and Lu,"--the native states of Mencius and Confucius respectively. The rituals connected with the worship--if it may be so termed[251]--of Confucius himself have, however, no place in the ordinary religious observances of the millions of China, and this is just as true of Shantung--the modern province which includes the two ancient states just mentioned--as of any other part of the Empire. Practically those rituals are carried out only by the governing classes in their official capacity; one therefore finds few traces of the personal Confucian cult except in the cities, at the spring and autumn ceremonies held under the auspices of the district-magistrates and higher officials in the _Shêng Miao_ or Holy (Confucian) Temples. Such rites, accordingly, have no place in the Territory of Weihaiwei, though they are carried out with all the orthodox ceremonies in the neighbouring cities of Jung-ch'êng, Wên-têng and Ning-hai. Not only is it the case that the officials alone are regarded as competent to carry out the elaborate memorial or semi-religious services connected with the cult of the sage, but to a great extent the same is true in respect of some of the far more ancient rites which are regarded as coming under the head of Confucianism because Confucius "transmitted" them to posterity with his consecrating approval. Such are the biennial sacrifices to Heaven and Earth and to the Land and Grain, and the spring sacrifice at the Altar of Agriculture. The high-priest at these great ceremonies is the Emperor himself, and it is only by his deputies (that is to say the _ti-fang kuan_ or territorial officials) that similar rites can be performed in places other than the capital.