of treason. A child, a wife, or a dependant, being very much at the disposal of the father, husband, or master, are proportionately exempt from punishment when acting under their authority. A woman on marriage assumes her husband's surname. Marriage between all persons of the same surname being unlawful, this rule must of course include all descendants of the male branch for ever; and as, in so vast a population, there are not a great many more than one hundred surnames throughout the empire, the embarrassments that arise from so strict a law must be considerable. There is likewise a prohibition of wedlock between some of the nearest relations by affinity; and any marriage of an officer of Government with an actress is void, the parties being, besides, punishable with sixty blows. There are seven grounds of divorce, and some of them are amusing. The first, barrenness, would seem to be superfluous, as there is a remedy provided in legal concubinage; but the truth is, that either resource, or perhaps both, are in a man's power at his option. The other causes of separation are, adultery, disobedience to the husband's parents, talkativeness, thieving, ill temper, and inveterate infirmities. Any of these, however, may be set aside by three circumstances; the wife having mourned for her husband's parents; the family having acquired wealth since the marriage; and the wife being without parents to receive her back. It is in all cases disreputable, and in some (as those of a particular rank) illegal, for a widow to marry again. Whenever a widow is herself unwilling, the law protects her; and should she act by the compulsion of parents, or other relations, these are severely punishable. Widows indeed have a very powerful dissuasive from second wedlock, in being absolute mistresses of themselves and children, so long as they remain in their existing condition. From the Budhists, who say that "those connected in a previous existence become united in this," the Chinese have borrowed the notion that marriage goes by destiny. A certain deity, whom they style Yuelaou," the old man of the moon," unites with a silken cord (they relate) all predestined couples, after which nothing can prevent their ultimate union. Early marriages are promoted by every motive that can influence humanity, and we shall have to notice these particulars in treating of the excessive population of the country. Their maxim is, "there are three great acts of disregard to parents, and to die without progeny is the chief." The most essential circumstance in a respectable family alliance is, that there should be equality of rank and station on either side, or that "the gates* should correspond," as the Chinese express it. The marriage is preceded by a negotiation called ping, conducted by agents or gobetweens, selected by the parents. The aid of judicial astrology is now called in, and the horoscopes of the two parties compared, under the title of the "eight characters," which express the year, month, day, and hour of the nativities of the intended couple. This being settled, presents are sent by the bridegroom in ratification of the union; but the bride in ordinary cases brings neither presents nor dower to her husband-dotem non uxor marito, sed maritus uxori affert. The choice of a lucky day is considered of such importance, that if the Kalendar (in which all these matters are noted with the science of a Partridge, Moore, or Sidrophel himself,) should be unfavourable in its auguries, the ceremony is postponed for months. These superstitions are common to all times and countries. In the Iphigenia at Aulis, one of the plays of Euripides, we have an exact case in point. Clytemnestra says to her husband, who is * Mun-hoo teng-tuy. deceiving her about their daughter, " On what day shall our child wed?"-to which he replies, "When the orb of a fortunate moon shall arrive." The most appropriate and felicitous time for marriage is considered to be in spring, and the first moon of the Chinese year (February) is preferred. It is in this month that the peach-tree blossoms in China, and hence there are constant allusions to it in connection with marriage. These verses from the elegant pen of Sir William Jones, are the paraphrase of a literal translation which that indefatigable scholar obtained of a passage in the Chinese "Book of Odes." "Sweet child of spring, the garden's queen, "So softly shines the beauteous bride, And placid joys around her spread." Some time previous to the day fixed, the bridegroom is invested ceremoniously with a dress-cap or bonnet, and takes an additional name. The bride, at the same time, whose hair had until this hung down in long tresses, has it turned up in the manner of married women, and fastened with bodkins. When the wedding-day arrives, the friends of the bridegroom send him presents in the morning, with their congratulations. Among the presents are live geese, which are emblematical of the concord of the married state, and some of these birds are always carried in the procession. The bride's relations likewise send her gifts, consisting chiefly of female finery; and her young sisters and friends of her own sex come and weep with her until it is time to leave the house of her parents. At length when the evening arrives*, and the stars just begin to be visible, the bridegroom comes with an ornamented sedan, and a cavalcade of lanterns, music, &c. to fetch home his spouse. On their reaching his residence, the bride is carried into the house in the arms of the matrons who act as her friends, and lifted over a pan of charcoal at the door; the meaning of which ceremony is not clear, but which may have reference to the commencement of her household duties. She soon after issues from the bridal chamber with her attendants into the great hall, bearing the prepared Areca, or betel-nut, and invites the guests there assembled to partake of it. Having gone through some ceremonies in company with the bridegroom, she is led back to her chamber, where she is unveiled by her future husband. A table is then spread, and the cup of alliance is drank together by the young couple. Some fortunate matron, the mother of many children, then enters and pronounces a benediction, as well as going through the form of laying the nuptial bed. Meanwhile the party of friends in the hall make merry, and when the bridegroom joins them they either ply him with wine, or not, according to the character and grade of the company. When the hour of retirement arrives, they escort him to the door of the chamber in a body, and then disperse. On the following day, the new couple come forth to the great hall, where they adore the household gods, and pay their respects to their parents and nearest relations. They then return to their chamber, where they receive the visits of their young friends; and the whole of the first month is devoted in like manner to leisure and amusement. On the third day after the wedding, the bride proceeds in an orna * In accordance with an epithalamium in one of their ancient books, in which is this line, "The three stars shine on the gate." mented sedan to visit her parents; and at length, when the month is expired, the bride's friends send her a particular head-dress; an entertainment is partaken of by the relations of both parties, and the marriage ceremonies thereby concluded. On some occasions, the bride is espoused at the house of her own parents, with some little difference in the forms. Both these modes are detailed in the novel of the Fortunate Union. It may be remarked, that as so many parties are concerned in the conduct of the negotiations previous to marriage, and as the two persons principally interested never see each other the whole time, there is a door open to fraud and trickery, as well as to misunderstandings of all kinds. It cannot be supposed, however, nor indeed is it true in practice, that the bridegroom has never in any case seen his intended spouse previous to wedlock; though of course the separation of the sexes must prevent any intimate society between them. The law provides for most cases of dispute or of detected imposture, some of which enter into the plot of the novel already referred to. Both parties are called upon explicitly to make known to each other the existence of any bodily or constitutional defect; what the true age of each is; and whether they were born of a wife or a concubine; whether real offspring, or only adopted. Should there be any suppression of what is true, or any allegation of what is false, the penalties are severe. The Chinese law prohibits all marriages between subjects and foreigners, and even forbids any alliances between the unsubdued mountaineers, called Meaou-tse, in the interior of the empire, and its own people in the neighbouring plains. When women prove childless, they pay adoration to the goddess Kuân-yin, a principal image in Budhist temples, whose name means "heedful of prayers" |