spirits. Dancing held a conspicuous place in worship. Idols are spoken
of in the earliest times.

Of course, each religion, as it formed itself out of the original
ancestor-worship, had its own sacred places, functionaries,
observances, ceremonial. Thus, at the State worship of Heaven, Nature,
etc., there were the 'Great,' 'Medium,' and 'Inferior' sacrifices,
consisting of animals, silk, grain, jade, etc. Panegyrics were sung,
and robes of appropriate colour worn. In spring, summer, autumn,
and winter there were the seasonal sacrifices at the appropriate
altars. Taoism and Buddhism had their temples, monasteries, priests,
sacrifices, and ritual; and there were village and wayside temples
and shrines to ancestors, the gods of thunder, rain, wind, grain,
agriculture, and many others. Now encouraged, now tolerated, now
persecuted, the ecclesiastical _personnel_ and structure of Taoism and
Buddhism survived into modern times, when we find complete schemes
of ecclesiastical gradations of rank and authority grafted upon
these two priestly hierarchies, and their temples, priests, etc.,
fulfilling generally, with worship of ancestors, State or official
(Confucianism) and private or unofficial, and the observance of various
annual festivals, such as 'All Souls' Day' for wandering and hungry
ghosts, the spiritual needs of the people as the 'Three Religions'
(_San Chiao_). The emperor, as high priest, took the responsibility
for calamities, etc., making confession to Heaven and praying that
as a punishment the evil be diverted from the people to his own
person. Statesmen, nobles, and officials discharged, as already noted,
priestly functions in connexion with the State religion in addition
to their ordinary duties. As a rule, priests proper, frowned upon as
non-producers, were recruited from the lower classes, were celibate,
unintellectual, idle, and immoral. There was nothing, even in the