one's time, a sadder young woman. She has written three pages in her journal on the knowledge of human nature to be acquired during a sojourn in town, and she has developed some very fine and original ideas, which she rather thinks would benefit society if more widely circulated. Such as "People crowd their rooms too much; pleasure and one's dress suffer equally. Men are too apt to tread on one's dress when it is long behind. Old young ladies would be better employed in teaching their little nephews and nieces than in filling up the Lancers that are already too crowded!" The last cutting sarcasm was written with dashes and notes of exclamation in the journal after Mrs. Sunflower's," Thé dansante," and was, we fear, leveled at those mature persons, the daughters of her hostess's sister. Also Miss Pink records that one should not trust too much to the civil speeches of mankind in general (and of Fitz in particular); which moral remark was indited shortly after her return from that picnic, whereat the recreant Fitz had manifested such renewed allegiance, such fresh devotion. ina's success in the eyes of men, and has meanly placed her colors in his cap, after assuring himself that he is thereby only following the fashion; and Pinkina writes morally on the matter, writes most wisely, and acts (as she should do) exactly in the reverse of her proposed line of conduct. She is immensely kind to Fitz, believes in him implicitly, deposes two or three peculiar objects to erect a special throne for him, and confides such of her sentiments to his sympathetic ear as have weighed most deeply on what she is pleased to call her heart. We have our doubts as to the full development of that very apocryphal part of the human frame in Miss Pink. Query, In one's first season is there even time for such a thing? It is, we should say, best left at home-the heart-or lent by a prudent young lady to her mamma to be placed out at the best interest for her. Pinkina is going out of town now; she has such a store of horrible old gowns and gloves and shoes she means to make a bonfire of them. She is in a great hurry-has a thousand things to do-shopping, she must rush off to Mrs. Fitz is a time-server; Fitz has observed Pink- Brown's and to Mr. Stewart's. Adieu, Pinkina! OH, NIAGARA IN SPRING. H, I could gaze forever on thy face, In all my moods thy charms' puissant sway So many years I have come back to stand, With reverent awe, before thy glorious shrine- I know thy face, its shifting glooms and smiles, I know thy voice-its terror and its glee Speak to my soul with more familiar tongue. My feet have scaled thy storm-scarred battlements, The neophyte comes pale with ghostly fears. Yet, as the more of God the soul perceives, Within thy courts I come this vernal day, Ere Fashion's chimes invite the thoughtless throng; Almost alone I watch thy curling spray, And lose my breath to swell thy ceaseless song. I mark the flowers upon thy marge that blow, They do not know, the buds and birds around, How wonderful, how grand, how dread thou art' But I, transfixed by every sight and sound, Stand, worshiping thy Maker in my heart. I must go back where tides of commerce flow, And cool the breath of fevered noons for me; Great torrent, speed thee to the lake and sea, I bless my God for all thy joy to me, B BRIDE AND BRIDEGROOM TAKING THEIR WEDDING DINNER. BETROTHIAL. ETROTHAL in China is a matter with which the parties most deeply concerned have generally little to do. Their parents or guardians manage their betrothal much in the following manner: a person is employed as a go-between, or match-maker between the families. This person may be either a man or a woman. Usually the go-between engaged by the family which first makes the proposal is employed by both families in subsequent negotia tions. The negotiation is generally commenced by the family to which the boy or the young man belongs. The go-between is furnished with a card stating the ancestral name, and the eight characters which denote the hour, day, month, and year of birth of the candidate for matrimony. This card he takes to the family indicated, and tenders a proposal of marriage in regard to a daughter in behalf of a son of the party employing him. If the parents or guardians of the girl, after instituting inquiries about the family making it, are willing to entertain the proposal, they consult a fortune-teller, who decides, after considering the eight characters which indicate the time of the birth of the parties, whether the betrothal would be fitting and auspicious. If a favorable decision is made, the go-between is furnished with a card indicating the hour, day, month, and year when the girl they are willing to betroth was born, which he delivers to the family which employed him. The parents of the lad then consult a fortuneteller in regard to the proposed betrothment, furnishing him with the characters which indicate the ages of the boy and the girl. If this fortune-teller pronounces favorably, and the two families agree in regard to the details of the marriage, a formal assent is made to the betrothment. If for the space of three days, while the betrothal is under consideration in each of the families, after the card has been received from the other family, any thing reckoned unlucky-such as breaking a bowl or the losing of an article-should occur, the negotiation would be broken off at once, and the card would be returned to the party which sent it. When it is deposited there, incense and candles are lighted before these tablets. The betrothal is not binding on the parties until a kind of pasteboard card has been interchanged between them. This card resembles somewhat a book-cover, consisting of two pieces of pasteboard. One of these is made much like the cover of a pasteboard box, as far as its edges are concerned. The outside of it is covered with red paper. On this red paper is pasted the like From "The Social Life of the Chinese," by Rev. JUSTUS DOOLITTLE, D.D., for twenty years a Missionary in China. Two volumes, profusely illustrated. In Pressness of a dragon or a phoenix, according as it is by Harper and Brothers. designed for the boy or the girl, the dragon or the phoenix being made out of gilt paper. This | cides who are to become husband and wife, and cover-like piece of pasteboard shuts down on the other part. They are connected together by a paper pasted on one edge of both, somewhat as the two parts of a book-cover are fastened together. Their inner surfaces are covered over neatly by a piece of red paper. that the act of parents in engaging their children is an exponent of the will of Heaven or of the decrees of Fate, corresponding to the Western saying that " Matches are made in heaven." Some say that these threads are kept professedly for the purpose of tying together the goblets out of which the bride and bridegroom drink wine on the day of their marriage. Sometimes they are actually thus used on that occasion. More frequently, however, a new red cord or put into the queue of the bridegroom, or worked into the shoes worn by the bride on the day of their marriage, as omens of good. The use of the large needles in betrothing parties is also auspicious. According to some, they serve to draw the thread along. It is sagely asked, What is the use of a thread unless there is a needle with which to use it? MARRIAGE CEREMONIES. The family of the bridegroom provides two of these cards, one having a gilt dragon on it and the other a gilt phoenix. On the inside of the former the ancestral and given name of the boy's father, his own given name, and the char-string is then used, and the old cords taken and acters which denote the precise time of his birth, the name of the go-between, and a few other particulars, are neatly written. There are also provided two long and large threads of red silk and four large needles. Two of these needles are threaded upon one of the silk threads, one needle being at each end of the thread, and then the needles are stuck in a particular manner into the inside of that card on the outside of which is the image of a dragon. The other card left blank, the other two needles and the other red The time which transpires between betrothal silk thread, together with the card already filled and marriage varies from a month or two to out with particulars relating to the family to eighteen or twenty years, depending much on which the lad belongs, and its needles and thread the age of the parties. From one to three attached, are taken by the go-between to the months before the marriage a fortunate day is family to which the girl belongs. This card is selected for its celebration. Generally a memthen filled out with particulars relating to the ber of the family of the bridegroom, or a trusty family of the girl, corresponding to the particu- friend, takes the eight horary characters which lars already recorded in the other. The thread denote the birth-time for each of the affianced and needles are also similarly stuck into the parties, and for each of their parents, if living, card having the phoenix on its outside. When to a fortune-teller, who selects lucky days and this has been done it is sent back to the family times for the marriage, for the cutting of the of the boy, which carefully keeps it as evidence wedding garments, for the placing of the bridal of his engagement in marriage; the card hav-bed in position, for the finishing of the curtains ing the dragon on it, and relating to the boy, of the bridal bed, for the embroidering of the being retained and preserved by the family of bridal pillows, and for the entering of the sedan, the girl as proof of her betrothal. The writ- on the part of the bride, on the day of her maring on each of these documents is performed in riage. These items are written out on a sheet front of the ancestral tablets of the family to of red paper, which is sent to the family of the which it relates, incense and candles having girl by the hands of the go-between. If acbeen lighted and placed in the customary posi- cepted, the periods specified become the fixed tions before them. These cards having been times for the performance of the particulars indithus exchanged by the families, the betroth-cated, and both parties proceed to make the necment is consummated and legal. After this, neither party may break the engagement without the gravest of reasons. At the time when the cards are sent to the family to which the girl belongs it is also customary to send as a present for her a pair of silver or gold wristlets, and for her family various articles of food, as pigs' feet, a pair of fowls, two fish, etc. When they send back to the family to which the boy belongs the engagement card, they send also as a present a quantity of artificial gilt flowers, some vermicelli, and bread cakes. The flowers are for distribution among the female members and relatives of the family. The articles sent on these occasions as presents are, in the Chinese view, omens of good to the parties most intimately concerned. The red silk thread indicates that the engagement of the parties in marriage is fixed and unalterable. The Chinese seem to be firm believers in the sentiments that Fate or Heaven de essary arrangements for the approaching wedding. Presenting the wedding-cakes and material for bridal dress to the family of the bride by the other party is next in order. The relative time usually adopted for the performance of this custom is about one month before the day fixed for the marriage. The number of these "cakes of ceremony," or wedding-cakes, varies from several score to several hundreds. They are round, and about an inch thick, weighing generally about one pound and ten or twelve ounces each, and measure nearly a foot in diameter. There is also sent a sum of money, of greater or less amount, according to previous agreement, a quantity of red cloth or silk, usually not less than five kinds, for the use of the bride, five kinds of dried fruits, several kinds of smal: cakes, a cock and a hen, and a gander and a goose. The top one of the various stacks of these wedding-cakes, as they are carried through the streets, has several small doll-like figures, a part of it, including the cock, is to be eaten by made out of wheat flour, each a few inches her on that morning. The fire-crackers are for high, and fastened upon slips of bamboo, stuck explosion on the road, and the torches are for into it. The family of the girl, on receiving burning during the time occupied en route to her these wedding-cakes, proceed to distribute them new home. On each of the eight bread-cakes among their relatives and intimate friends. The is made a large red character in an ancient form small cakes are also distributed in a similar of writing, of an auspicious meaning, as "lonmanner. The money sent is generally spent in gevity," "happiness,' "official emolument," outfitting the bride. and "joy;" or certain four of them have four characters, meaning "the phoenixes are singing in concert," or "the ducks are seeking their mates." Four of these bread-loaves are accepted; the remaining four and the hen, according to strict custom, are returned to the party which proffers them. Rich families make much more valuable presents than above indicated. These presents are carried through the streets in such a manner that they can be seen by every one. The rich present costly head-dresses, wristlets, and other ornaments worn by ladies. They add two jars of wine, on one of which is a picture of a dragon, and on the other a picture of the phoenix; also a male and a female goat, ten or more pieces of silk, or satin, or crape, of five different kinds or colors. Presents of money are also sent for one of the bride's maternal uncles, and for one of her paternal uncles, if she have such relatives living. On some of these parcels, tastefully done up in red paper, are written propitious words or sentences. The parents of the bride, or her guardians, receive only a part of the proffered presents, returning the balance, to which they add some articles for the parents of the bridegroom. They accept all the money, and all the silks and satins designed for the use of the girl, but only the male of each pair of animals, one of the jars of wine, and a part of the large cakes of ceremony and the small cakes, and such a proportion of the other things as custom requires. The rest of the things, as the female animals, a few of the cakes, etc., together with the card having the name of the bride's family, are returned to the other party. The large cakes returned to the family of the groom are divided into four or eight pieces. One of these pieces is given to each family of near relatives or very intimate friends of the family of the groom, together with a little of the vermicelli, and one of the artificial flowers. This distribution of cakes among the relatives and friends of the parties is an intimation that a relative or child of a dear friend is soon to be married. These families may expect to receive at the proper time a formal invitation to the wedding. A few days before the day fixed for the wedding the family of the bridegroom again makes a present of various articles of food and other things to the family of the bride, as a cock and a hen, a leg and foot of a pig and of a goat, eight small cakes of bread, eight torches, three pairs of large red candles, a quantity of vermicelli, and several bunches of fire-crackers. There is also sent a girdle, a head-dress, a silken covering for the head and face, and several articles of ready-made clothing, which are usually borrowed or rented for the occasion. These are to be worn by the bride on her entering the bridal sedan to be carried to the home of her husband on the morning of her marriage. The food, or Some two or three days before the time fixed for the wedding a red card is sent by the family of the bride to the other party, stating what furniture will be furnished as the bride's dowry, and the number of loads. The person who takes this card-usually the go-between-informs the family of the groom what time these things may be expected. The main object of this notification is said to be that the family of the bridegroom may prepare and have in readiness the proper amount of money, duly put in red paper, or tied around by a red string, for the bearers of the furniture. Generally, on the afternoon or evening before the sending of the outfit, a very singular custom is observed by the bride, assisted by one or two women, who are employed to aid her for a few days before and subsequent to her marriage. This custom is called sifting four eyes, and is regarded as an omen of good. A large round sieve-like utensil, made out of bamboo splints, in diameter about three or four feet, is procured; also a brass vessel, two or three feet in diameter and about one foot high, which is placed on a pedestal, raising it a short distance from the floor. After having placed in this vessel a quantity of burning coals they take the wedding garments one by one, or in convenient quantities, and having laid them on this sieve, the women hold it, with its contents, for a moment or two over the vessel, with a slight sifting movement. They then remove this portion of her clothing from the sieve, and, taking another portion, they place it on the sieve and go through the same ceremony, and so on, until all of her outfit, as regards personal clothing, shoes, and head ornaments, has been properly sifted. Sometimes a similar ceremony is also performed with regard to the small articles of the household furniture, which is designed for the bride's use in her future home. The holders of the sieve during the sifting are continually uttering various sentiments, which have come to be considered as peculiarly appropriate to the occasion and propitious, as, "a thousand eyes, ten thousand eyes we sift out; gold and silver, wealth and precious things, we sift in." After the articles have been sifted, contact with them is carefully avoided by the female members of her family. It is supposed that it would be especially unlucky for her and her affianced hus sedan. While thus dressed (the thick veil designed to conceal her features on arrival at her husband's residence not now being worn), she proceeds to light incense before the ancestral tablets belonging to her father's family, and to worship them for the last time before her marriage. She also kneels down before her parents, her grandparents (if living), her uncles and aunts (if present), and worships them in much the same manner as she and her husband will on the morrow worship his parents and grandparents, and the ancestral tablets belonging to his family. On the occasion of the girl's trying on these clothes and worshiping the tablet and her parents, it is considered unpropitious that those of her female relatives and friends who are in mourning should be present. band should any pregnant woman, or any person the hour when she is to take her seat in her wearing mourning, handle, or in any manner come in contact with any of the articles already sifted before they are carried over to the future home of the girl. Such a contact would be expected to produce death in her husband's family, or a future miscarriage on her part, or quarrels and misunderstandings between him and her, or some undesirable result. Every thing sifted is carefully packed away, and great relief is experienced when the furniture and trunks of clothing have started for the residence of the bridegroom. A ceremony similar to "sifting four eyes," though called "expelling the filth," is sometimes performed not long previous to the marriage-day at the house of the bridegroom, with reference to his personal apparel, especially his wedding suit, for the purpose of warding off any pernicious influences. At the time indicated on the card the dowry of the bride is carried in procession through the streets with as much parade and show as the amount of the furniture will possibly admit. Not unfrequently, when the parties are near neighbors, the procession of porters or bearers, instead of taking the shortest route from the residence of the bride to the residence of the groom, takes a circuitous route through the principal streets for the purpose of exhibiting the furni ture. The bridal chair is selected by the family of the bridegroom, and sent to the residence of the bride generally on the afternoon preceding the wedding-day, attended by a band of music, some men carrying lighted torches, two carrying a pair of large red lanterns, containing candles also lighted, and one having a large red umbrella, and one or two friends or other attendants. The bridal chair is always red, and is generally covered with broadcloth, or some rich expensive material. It is borne by four men, who wear caps having red tassels. The musicians, and all the persons employed in the procession, have similar caps. sent by the family of her affianced husband. In fact, however, she eats and drinks very little of any thing on the morning or during the day of her wedding. Her imaginary breakfast on these articles is regarded as an omen of good, and conducive to her long life in harmony with her husband. When the precise time approaches for taking her seat in her sedan, usually between five and eight o'clock in the morning, previously fixed by the fortune-teller, her toilet is completed by one of her parents taking the thick veil and placing it over her head, completely covering This outfit is procured, in most cases, to a great extent, by means of the money which has been furnished the family of the bride by the Very early on the morning of her marriage family of the groom for that purpose. In the the bride or the "new woman" arises, bathes, case of wealthy families little dependence is and dresses. While she is bathing the musiactually placed on receiving money for this ob- cians are required to play. Her breakfast conject, though valuable presents of money are al-sists theoretically of the fowl, the vermicelli, etc., ways made to the family of the bride by the other party. The poor generally find it impossible, in marrying off a daughter, to be at much expense over and above the amount of money received from the family of their future son-inlaw. It is customary for friends and relatives of the bride's family who have received "cakes of ceremony" to make presents of materials for clothing, artificial flowers, or other ornaments for the head, to her family. These presents are designed to constitute a part of the bride's outfit. Usually, the day before the wedding, the bride has her hair done up in the style of married women of her class in society, and tries on the clothes she is to wear in the sedan and for a time after she arrives at her future home on the morrow. This is an occasion of great interest to her family. Her parents invite their female relatives and friends to a feast at their house. The professed object of trying on the clothing is to see how the articles provided will fit, and to ascertain that every thing is ready, so that there may be no delay or confusion on the arrival of BRIDAL SEDAN. |