the phoenix being made out of gilt paper. This 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.

cides who are to become husband and wife, and 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 ac been 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 small 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

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 sedan. While thus dressed (the thick veil dein contact with any of the articles already sifted signed to conceal her features on arrival at her before they are carried over to the future home husband's residence not now being worn), she of the girl. Such a contact would be expected proceeds to light incense before the ancestral to produce death in her husband's family, or a tablets belonging to her father's family, and to future miscarriage on her part, or quarrels and worship them for the last time before her marmisunderstandings between him and her, or some riage. She also kneels down before her parents, undesirable result. Every thing sifted is care- her grandparents (if living), her uncles and aunts fully packed away, and great relief is experi- (if present), and worships them in much the enced when the furniture and trunks of clothing same manner as she and her husband will on have started for the residence of the bridegroom. the morrow worship his parents and grandpaA ceremony similar to "sifting four eyes," rents, and the ancestral tablets belonging to his though called "expelling the filth," is some- family. On the occasion of the girl's trying on times performed not long previous to the mar- these clothes and worshiping the tablet and her riage-day at the house of the bridegroom, with parents, it is considered unpropitious that those reference to his personal apparel, especially his of her female relatives and friends who are in wedding suit, for the purpose of warding off any mourning should be present. 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.

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 family of the groom for that purpose. In the case of wealthy families little dependence is actually placed on receiving money for this object, though valuable presents of money are always 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

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.

Very early on the morning of her marriage the bride or the "new woman" arises, bathes, and dresses. While she is bathing the musicians are required to play. Her breakfast consists theoretically of the fowl, the vermicelli, etc., 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

BRIDAL SEDAN.

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.

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.

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 lan- The groom, on the approach of the bridal terns having the ancestral name of the bride, procession, disappears from the crowd of friends

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.