her features from view. She is now led out of her room by one of her female assistants, and takes her seat in the sedan, which has been brought into the reception-room of the house. The floor from her room to the sedan is covered for the occasion with a kind of red carpeting, so that her feet may not touch the ground. She takes her place in the sedan amidst the sound of fire-crackers and music by the band. The bride, her mother, and the various members of the family, are required by custom to indulge during this morning in hearty and protracted crying-oftentimes, no doubt, sincere and unaffected. While seated in the sedan, but before she starts for her future home, her parents, or some members of her family, take a bed-quilt by its four corners, and, while holding it thus before the bridal chair, one of the bride's assistants tosses into the air, one by one, four bread-cakes, in such a manner that they will fall into the bed-quilt. These bread-cakes were received from the family of her husband at the same time as the cock and vermicelli were received. The woman during this ceremony is constantly repeating felicitous sentences, which are assented to by some others of the company. The quilt containing these cakes is gathered up and carried immediately to an adjoining room. In the front of the procession go two men carrying two large lighted lanterns, having the ancestral or family name of the groom cut in a large form out of red paper pasted upon them. Then come two men carrying similar lanterns, having the family name of the bride in a similar manner pasted on them. These belong to her family, and accompany her only a part of the way. Then comes a large red umbrella, followed by men carrying lighted torches, and by the band of music. Near the bridal chair are several brothers of the bride or friends of her family, and several friends or brothers of the groom. These latter are dispatched from the house of the groom early in the morning, for the purpose of meeting the bridal procession, and escorting the bride to her home. This deputation sometimes arrives at the house of the bride before she sets out on her journey, and, if so, it accompanies the procession all the way. About midway between the homes of the bride and the groom the procession stops in the street, while the important ceremony of receiving the bride is formally transacted. The friends of the bride stand near each other, and at a little distance stand the friends of the groom. The former produce a large red card, having the ancestral name of the bride's family written on it; the latter produce a similar card bearing the ancestral name of the groom. These they exchange, and each, seizing his own hands, bows toward the members of the other party. The two men in the front of the procession who carry the lanterns having the ancestral name of the groom now turn about, and, going between the sedan chair and the two men who carry the lanterns having the ancestral name of the bride, come back to their former position in the procession, having gone around the party which has the lanterns with the bride's ancestral name attached. This latter party, while the other is thus encircling it, turns round in an opposite direction, and starts for the residence of the family of the bride, accompanied by that part of the escort which consisted of her brothers or the friends of her family. The rest of the procession now proceeds on its way to the residence of the bridegroom, the band playing a lively air. At intervals along the street fire-crackers are exploded. It is said that, from the precise time when the two parties carrying lanterns having the ancestral names of the two families attached separate from each other in the street, the name of the bride is changed into the name of her betrothed; the lanterns having his name attached remaining in the procession, while those which have her (former) name are taken back to the residence of her father's family. From this time during the day she generally is in the midst of entire personal strangers, excepting her female assistants, who accompany the procession, and keep with her wherever she goes. On arriving at the door of the bridegroom's house fire-crackers are let off in large quantities, and the band plays very vigorously. The torch-bearers, lantern-bearers, and the musicians stop near the door. The sedan is carried into the reception-room, and a sieve; such as was used in the ceremony of "sifting four eyes," is put on the top of it, over its door. The floor, from the place where the sedan stops to the door of the bride's room, is covered with red carpeting, lest her feet should touch the floor. A woman who has borne both male and female children, or, at least, male children, and who lives in harmonious subjection to her husband, approaches the door of the sedan, and utters various felicitous sentences. A boy six or eight years old, holding in his hands a brass mirror, with the reflecting surface turned from him and toward the chair, also comes near, and invites the bride to alight. At the same time the married woman who has uttered propitious words advances, as if to open the door of the sedan, when one of the female assistants of the bride, who accompanied the procession, steps forward and opens it. The mirror held by the lad is expected to ward off all deadly or pernicious influences which may emanate from the sedan. The bride is now aided by her female assistants to alight from the sedan. While being led toward the door of her room, the sieve which was placed over the door of the bridal chair on its arrival is sometimes held over her head, and sometimes it is placed directly in front of the door of the sedan, so that, on stepping out, she will step into it. During all this time the features of the bride are entirely concealed by the thick covering put over her head by one of her parents at her parental residence. The groom, on the approach of the bridal procession, disappears from the crowd of friends BRIDE AND BRIDEGROOM WORSHIPING THE TABLETS OF HIS DECEASED ANCESTORS. upon this table, the censer between the candlesticks. Among other things there are also placed on it two miniature white cocks, made of sugar, five kinds of dried fruit, a bundle of chopsticks, a foot measure, a mirror, a pair of shears, and a case containing money-scales. Some or all of these are frequently placed on a platter made out of the wood of the willow-tree. Two goblets, sometimes connected together by a red silk or red cotton cord several feet long, are also put upon the table. When every thing is ready, the bride is led out of her room and, takes her place by the table on the right side of the groom. The faces of both parties are turned toward the table-that is, toward the open light of the heavens. At certain signals from one of the female assistants of the bride, who is aided to do her part by these women, both parties kneel down four times, each time bowing their heads toward the earth once in profound si and relatives who have assembled at his resi- The ceremony, as a whole, is called "worshiping the temple." A table is placed in the front part of the reception-room. The table is said to be placed "before heaven." Two candlesticks, containing two large lighted candles, and a censer containing lighted incense, are put They then rise to their feet and change places, the bride standing on the left of the bridegroom. They now kneel down four times, bowing their heads as before. This portion of the ceremony is called "worshiping heaven and earth." They then turn around, so that their faces are toward the inner or back side of the room, instead of toward the front or outside, as before, the bride being on the right side of her husband. The ancestral tablets having been previously placed on a table in the back side of the room, and candles and incense having been lighted and arranged near them in the customary way, the bridegroom and bride now bow down and worship these tablets eight times, according to the manner after which they have just "worshiped heaven and earth." They again resume their original relative positions, differing only in that they face each other, and not standing side by side. Separated from each other by only a few feet, they now kneel down four times again, and bow their heads once each time toward the ground. After this they rise to their feet, and remain standing in silence, while they are helped to the wedding wine. One of the female assistants takes the two goblets from the table, and, having partially filled them with a mixture of wine and honey, she pours some of their contents from one into the other back and forth several times. She then holds one to the mouth of the groom, and the other to the mouth of the bride, who continue to face each other, and who then sip a little of the wine. She then changes the goblets, and the bride sips out of the one just used by the groom, and the groom sips out of the one just used by the bride, the goblets oftentimes remaining tied together. Sometimes she uses only one goblet in giving the wine. She then places the goblets on the table, and proceeds to break off a bit of the sugar cocks and give to the bridegroom and to the bride; perhaps also a few of the five kinds of fruit which have been provided is handed to them. After this the groom usually takes the bunch of chopsticks in one hand and the long case which contains the money-scales in the other, and makes a pretense of raising up by their means the thick covering which conceals the head and face of his bride from his view. It is only a pretense, and he returns the chopsticks and the money scales to the place whence he took them. This usually concludes the ceremony. All of the articles of food and of family use placed on the table during the performance of this ceremony are, according to the Chinese stand-point, omens of harmony and of prosperity. Eating from the same sugar cock, and drinking wine from the same goblets, are symbolical of union in sharing their lot in life. Until this time the bride has worn the heavy embroidered outside garment, head-dress, etc., which she had on when she entered her sedan. These are now removed. She has her hair carefully combed in the style of her class in society, and she is arrayed in her own wedding garments. Sometimes her hair is gorgeously decked out with pearls and gems, true or false, according to the ability of the family to purchase, rent, or borrow. When her toilet has been completed, and every thing has been made ready, the bride and bridegroom sit down in her room to their wedding dinner. He now, oftentimes for the first time in his life, and always for the first time on his marriage-day, beholds the features of his wife. He may eat ever so much of the good things provided on the occasion, but she, according to established custom, may not take a particle. She must sit in silence, dignified and composed. The door being left open, the invited guests, and the parents of the groom and his relatives, improve the opportunity to scan the bride and observe her deportment. Several times during the day, if living conveniently near, the family of the bride send some refreshments for her to eat. This is received with thanks, | female friends and relatives of the family of the and the bearer rewarded with a small present. groom are invited to the wedding-feast. This Custom does not allow her to partake of this re- is often called the "women's day." freshment from her parents, but demands its being sent and received. Not long after the family and guests have breakfasted on the morning of the second day, the newly-married couple, amidst the noise of fire-crackers, come out of their room together for the purpose of worshiping the ancestral tablets belonging to the household, the grandparents, and parents of the groom. This custom is known by the name of "coming out of the room." Not long subsequent to the ceremony of "coming out of the room,” the couple proceed to the kitchen for the purpose of worshiping the god and goddess of the kitchen. This is performed portant and essential part of marriage solemnities. Incense and candles are lighted, and arranged on a table placed before the picture or the writing which represents these divinities, plastered upon the wall of the kitchen. Before this table the bridegroom and his bride kneel down, side by side, and bow in worship of the Every invited guest is expected to make a present in money to the family of the bridegroom. This should be sent in to the family the day before the wedding, though sometimes it is brought by the guest himself when he comes to the feast. The amount of the present is entirely optional, and varies from a few hundred cash to fifteen or twenty dollars, according to the wealth of the guest and the nearness of relationship. Even should the formal invitation not be complied with, the person invited remaining away, the present is nevertheless ex-with great decorum, and is regarded as an impected, and it would be disreputable not to give it. These presents in ready money help considerably to defray the expenses of the occasion. The large candles which were transferred to the bride's room from the reception-room at the close of the ceremony of "worshiping heaven and earth," are permitted to burn all day and unto the evening, if they will. As it is emi-god and goddess of the kitchen. It is believed nently desirable that candles should be burned that they will thus propitiate their good-will, all the night long in the bridal chamber, these and especially that the bride, in attempting cuare usually, during the evening, exchanged for linary operations, will succeed better in conseanother pair, which it is calculated will last un-quence of paying early and respectful attentions til the following morning. These are two feet to these divinities. long, more or less, and of a bright red color. Usually on one is made, in a lively yellow color, a picture of a dragon, by the use of gold leaf, or of a liquid preparation called "gold oil;" and on the other the picture of a phoenix, representing respectively the groom and his bride. Sometimes auspicious characters or phrases are written on the candles. These, lighted on the evening of the wedding, and arranged on the table in the bride's room, are desired to burn during the whole night, and as much longer as they will last. It would be considered very unlucky should they be extinguished by accident. Should one or both of them go out during the night, such an event would indicate the premature and untimely death of one or both of the parties. The material of the candles should not melt and trickle down the sides. This is regarded as a bad omen, the trickling down of the material being thought to resemble the flow-spects, except that its screen in front has a cering of tears down the cheeks, and betokens, on wedding occasions, that there will be much sorrow in the family of the newly-married couple, or that they will not live happily together. If the candles should burn out about the same time, it is supposed that the couple will die about the same period in the future; and should one burn much longer than the other, it is inferred that one will long survive the other. CEREMONIES AFTER MARRIAGE. The wedding festivities generally last at least two days. The first day the male friends and relatives of the groom are invited to "shed their light" on the occasion. On the second day the On the third day the parents of the bride send an invitation to their son-in-law and his wife to visit them. With this invitation they send sedans for them. The card is usually brought by her brothers, if she has any of the proper age, or by relatives having her own ancestral name. Until this morning, since she left her former home, two days previous, the bride has seen none of her own family, and generally none of her own relatives or acquaintances. She and her husband now receive the congratulations and compliments of her brothers or other relatives, and prepare to visit her parents. bride enters her sedan first, and proceeds a short distance in front of her husband. They do not start together, nor is it proper that they should arrive at the house of her parents at the same time. The chair provided for the bride on this occasion is a common black sedan in all re The tain charm painted upon the outside. This charm is the picture of a grim-looking man, sit[ting on a tiger, with one of his hands raised up, holding a sword, as if in the act of striking, representing a certain ruler of elves, hobgoblins, etc. The object of its use on the occasion of a bride's returning to her parents' house, on the third day after her marriage, is to keep off evil and unpropitious influences from her. On arrival at her paternal home the bride's sedan is carried into the reception-room, and she alights amidst the noise of fire-crackers. The sedan which contains the son-in-law stops a few rods from his father-in-law's residence, where he is met by one of his brothers-in-law, or some relative or friend, deputed to meet and CHARM TO WARD OFF EVIL SPIRITS FROM A BRIDE. conduct him into the house. The two parties, standing in the street, respectfully shake their own hands toward each other on meeting, according to the approved fashion. The newlyarrived is now invited to enter the house. He is seated in the reception-room, where he is treated successively to three cups of tea and three pipes of tobacco. Afterward he is invited to go and see his mother-in-law in her room, where he finds his wife. There he sits a while, and visits after a stereotyped manner, being careful to use only good or propitious words, avoiding every subject and phrase which, according to the notions of this people, are unlucky. He is soon invited into the receptionroom, where he is joined by his wife. Every thing being arranged, the husband and wife proceed to worship the ancestral tablets of her family, her grandparents, and her parents, if living and present, very much in the way they worshiped, on the preceding day, the tablets of his family, his grandparents, and parents. At the conclusion of this ceremony the bride retires to her mother's apartments, or to some back room, where she and the female relatives present are feasted. Her husband is invited to partake of some refreshments in the reception-room, in doing which he is joined by his bride's brothers, or some others of her family relatives. According to the rules of etiquette he must eat but very little, however hungry he may be. The usual phrase employed in speaking of it is that he eats part of "three bowls of vegetables," after which he declines to receive any thing more, under the plea that he has eaten enough. He soon takes his departure in his sedan, leaving his bride to follow by herself by-and-by, accompanied usually only by a servant or female friend. It is a common custom, on the morning of the tenth day after her marriage, for the parents of the bride to send an invitation for her to spend the day with them. If accepted, she goes At the expiration of a month after marriage the bride expects to receive a present from her parents, consisting, in part, of the following articles: an image of the Goddess of Mercy, universally worshiped by married women, and a portable niche to put it in; a censer to contain incense while consuming; a pair of candlesticks, to hold candles while she is worshiping; a fan; two flower vases; artificial flowers; and cosmetics. After the first year of his marriage the bridegroom is expected every year to make presents of a pig's foot, vermicelli, wine, and large red candles, with, perhaps, some money, to his father and mother-in-law, on the occurrences of their birthdays, at the festivals which take place during the fifth month, the eighth month, and at the winter solstice, and at new year's. During the first year of his married life it is customary for his parents-in-law to make him more or less presents like the above, at the times of the great festivals, and especially at new year's day. CEREMONIES WITH CHILDREN. On the third day after the birth of a child the midwife washes it for the first time. This washing is performed before an image of the Goddess of Children, already referred to, called Mother. This divinity is supposed to have the care and oversight of children of both sexes until they are sixteen years old. About the time of washing the child an oblation of five or eight plates of meats, fruits, etc., is made to the goddess, arranged on a table before her picture or image, with wine, incense, candles, and fresh flowers. This is regarded as a thank-offering for the aid of "Mother" thus far. The food is subsequently taken away and eaten by the members of the family. On this day friends and relations take occasion to send various kinds of food, as fowls, vermicelli, and cakes, to the family, in token of their congratulations. Immediately after being washed, the important custom of binding its wrists is observed. In regard to this there seems to be great diversity of practice. Some families simply bind around each wrist one or more ancient cash of a particular kind by means of a red cotton cord, where the cash remains for eleven days or longer. Others only put around each wrist a loose red string, as though it were a ring. Other families provide several silver toys, as a miniature seal, a small bell, drum, pestle, and mallet. One or more of each kind of these toys, with an ancient cash, are bound around each wrist. The string used is generally about two feet long, |