nasty, when young lost his father. His mother was very sick; and one winter's day she longed to taste a soup made of bamboo sprouts, but Mang could not procure any. At last he went into the grove of bamboos, clasped the trees with his hands, and wept bitterly. His filial affection moved Nature, and the ground slowly opened, sending forth several shoots, which he gathered and carried home. He made a soup with them, of which his mother ate and immediately recovered from her malady."

"Wu Măng, a lad eight years of age, who lived under the Tsin dynasty, was very dutiful to his parents. They were so poor that they could not afford to furnish musquito curtains; and every summer's night myriads of musquitoes attacked them, unrestrainedly feasting upon their flesh and blood. Although they were so many, yet Wu would not drive them away from himself, lest they should go to his parents and annoy them more. Such was his

affection."

After the Five Classics are given the Four Books, with their commentators.

The first of them is the Ta Hioh, Superior Lessons or School of Adults, which has been translated into English.

The second is the Chung Yung, or True Medium, also translated.

The third is Lun Yu, or Conversations of Confucius. In these occurs the following remarkable passage. In reply to the question whether one word will not express the conduct most fitting for one's whole life, he replied, "Will not the word shu serve?” which he explains as meaning, "Do not unto others what you would not have them do to you." If this be correctly rendered, it shows how near and yet how very far the greatest utilitarian, perhaps, the world has ever seen, was from one of the fundamental doctrines of Christianity.

The last of the Four Books consists entirely of the writings of Mencius, one of the early disciples of Confucius. The names of these philosophers are both latinized, the real ones being Mang tsz' and Chung futsz'; tsz' and futsz' signifying rabbi or eminent teacher.

After these comes the Thousand Character Classic; then the Odes for Children, the Juvenile Instructor; Musical Works; the principal Grammars and Dictionaries, Lexicons and Encyclopedias.

Under the second or Historical division of the Catalogue, besides many grave works, there are many biographies. One

An

biographical work is in 120 volumes. other, the Lieh Nu Chuen, or Memoirs of

Distinguished Ladies of Ancient Times, by Lu Hiang, B. C. 125, is often cited by writers on female education to show how women were formerly trained in virtues and accomplishments.

Among the statistical and geographical works is the Complete Antiquarian Researches of Ma Twanlin, A. D. 1275, which is considered of great value by philologists and scholars; the present dynasty has published a supplement to it bringing it down to the present time.

The third division of the Catalogue is arranged under fourteen sections, viz., Philosophical, Military, Legal, Agricultural, Medical, Mathematical and Magical writings, works on the Liberal Arts, Collections, Miscellanies, Encyclopedias, Novels, &c., and treatises on the tenets of the Budhists and Rationalists.

Chu Hi, the founder of the school called the Ju Kia Lui, or Literary Family, ought to have been born in Germany. Hear how he reasons on the Sum and Est :

sands and myriads of them." The department of plays and poems also includes an innumerable collection. Many from the Hundred Plays of Yuen have been translated into the French. One published by Pere Premare, in 1731, entitled the Orphan of Chau, was taken by Voltaire as the ground-work of one of his own. The Heir in Old Age and the Sorrows of Han were translated into English by Sir J. F. Davis, and published in 1830.

Chinese essayists are, like many of our preachers and lecturers, in a habit of felicitating themselves and their readers that they were born in the Middle Kingdom, in the land of freedom and enlightenment. Compared with the nations around them, they certainly have some reason for complacency; but in their daily life they are yet very remote from the comforts of modern civilization. Their peculiar style of building is well known from jars and tea sets. Generally their houses are of one story, without cellars, basements or attics. They are built of brick, sometimes of wood and tiled or thatched; it matters but little whether the walls are exactly upright or not. The general arrangement is that of a series of rooms separated and lighted by intervening courts, communicating by a covered corridor, which opens out upon a garden, or by side passages. Thus there is one comfort for the Chinese ladies, that they do not have to carry their pinched feet up and down stairs. Instead of their doors being rectangular like ours, they are sometimes round, or leaf-shaped, or semicircular, and it is not the custom to have them open opposite to each other, lest evil spirits find their way from the street into the recesses of the dwelling. The rooms are lighted only by sky lights, and laminæ of oyster shells or oiled paper are used instead of glass, though that is coming into use in Canton. Warming the house is rare; fuel is scarce and high priced, and cooking is usually done with small portable furnaces. The shops open altogether in front, like ours in Chatham street. Few streets in Chinese cities are more than ten or twelve feet wide. There are no public fountains nor any open spaces except small areas before temples. Fires are very dangerous. All sorts of odors pervade the streets, as all sorts of offal is carefully preserved and carried through them at all

hours. They are paved with slabs of stone and are tolerably clean, but not laid out straight; and some of them are singularly irregular, as it is not considered lucky to have the houses even. The names are marked on gateways at the ends. Taverns are numerous in all parts of the country, but there are no boarding houses. All shops close at nightfall, and persons going abroad carry lanterns. Over all the thoroughfares are watch-towers with watchers to look out for fires and strike the hours of the night upon gongs. When fires occur, the officers of government are held responsible; if ten houses are burned within the walls, the highest officer walls, the highest officer in it is fined nine months' pay; if thirty, a years' salary; if three hundred he is degraded one degree. The police are authorized to pull down houses. They have fire engines like ours, which they hurry through the narrow streets at a tremendous rate.

The pagodas we read of are not merely temples-they are erected to secure good luck, according to the rules of the fungshwui, or wind and water doctrine.

The country in China is generally diversified and full of beautiful landscapes. The facilities for water carriage are so great, that the travelling is mostly that way; their carts and wheel-barrows are mere boxes, with solid wooden wheels. There are 84,000 boats registered as belonging to Canton; their appearance, and the manner of life on the river, has been often described.

Dress undergoes the caprices of fashion in China as well as elsewhere, but the changes are less frequent and striking. The shaven head and queue originated with the Manchus, no longer ago than 1627. A long, thick, black queue is a thing to be proud of; the common people frequently play tricks with it, two or three tying the ends together and testing the strength of their scalps; nothing irritates them more than to cut it off, as to be without one is equivalent to banishment from decent society. Hydrophobia is a national ailment with the Chinese, and if cleanliness be next to godliness, as an old writer observes, it is no wonder they are pagans.

The head-dress of ladies is very becoming. The copious black hair is gathered back in a large oval plait, which is kept in shape and place by a broad pin placed

lengthwise on it, and fastened by a shorter | one going across under the plait. The hair of the forehead is drawn back into the knot, and elevated a little in front by combing it over the finger; in front of the knot a tube with flowers is often inserted. No bonnets, caps or veils are worn abroad; a light bamboo hat or umbrella keeps off the sun. The women of Kiangsu wear a band of fur round their heads; a flat piece of straw, trimmed with blue cloth, also serves them for a bonnet. The hair of girls is left unbound; young ladies plait a tress down the neck and from the temples. Both sexes wear false hair.

The dress of gentlewomen is, like that of their husbands, regulated by sumptuary laws; but they are at liberty to make it splendid with rich silks, gay colors, and beautiful embroidery. The neck of the robe is protected by a stiff band; the sleeves are very large and long; there is no girdle or stays, only a loose embroidered tunic reaching half way below the knee. Below this appears the petticoat, which is very pretty and peculiar. Each side of the skirt is plaited about six times, and in front and rear are two pieces of buckrum to which they are attached: the plaits and front pieces are stiffened with lining, and gaily embroidered. When the feet are together the plaits are closed, but in walking they open and shut, disclosing differently colored embroidery.

It is not known whether the practice of compressing the feet arose from the fashion being set by a popular empress, who was club-footed, or originated in the men's desire to keep their wives at home; it began about A. D. 950. All classes practice it except the boat-women, maid-servants, etc. Sometimes it is begun as soon as the child can walk; at others it is deferred till seven or eight. Little girls with little feet, may be seen playing in the street as freely as though the process had not been applied; so that it hurts them less, perhaps, than our tight lacing. Ladies always walk quick, and swing their arms to keep from falling.

Cosmetics are used by them, to the serious injury of their faces. On grand occasions they cover their countenances with white paint, rouge their lips and cheeks, and blacken their eyebrows. A belle is described as having cheeks like the almond

flower, lips like a peach's bloom, waist as the willow leaf, eyes bright as dancing ripples in the sun, and footsteps like the lotus flower." Much care is bestowed upon the toilet; but their dramas do not show that high-born ladies spend most of their time in idleness or dressing.

In washing, the Chinese use a basin of tepid water and a cloth, and "never look so dirty as when trying to clean themselves." Shaving is always done by a barber. Whiskers are never worn, nor mustaches under forty. Both sexes use snuff and tobacco, but it is much milder than ours. Rice is the staff of life. "Chih kwo fan?" i. e. Have you eaten rice? is equivalent to, "How do you do?" They use a great variety of culinary vegetables, fruits and preserves, though the proportion of animal food is probably the same as in other countries in the same climate. Pork is the common meat; horse flesh and venison are sometimes seen, and rarely a few kittens and puppies reared upon rice. They have many unpalatable oily dishes and stews, but Mr. Williams states that he never saw any rats or mice in the market. When taunted by foreigners for their omnivorous propensities, the Chinese retort by saying, "You eat cheese, and when it can almost walk." One was asked respecting the rat soup; he replied, "Those who eat it should mix cheese with it, that it might serve us both." Frogs are universally eaten. Indeed, in the way of fish, nothing comes amiss to the Chinese palate, from sharks to water-snakes, and their unrivalled ingenuity is tasked to the utmost to catch them and rear them. Wherever there is a running stream it is turned to account, and tanks are placed in the streets with water running through them, where carp and salmon are fattened till they can scarcely turn round. The most repulsive food is the locusts, grasshoppers, ground grubs, fried silk-worms and the water-snakes. Sugar and molasses are sold in the streets. The milkmen's cry is Ngau nai! Women's milk is sold for infants and superannuated people. Cold water is not drank, as cold liquids are considered unwholesome; the common beverages are tea and whiskey, both of which are taken

warm.

The separation of the sexes leaves the Chinese alone in his pleasures. Literature being the path of ambition, is not a subject

of general free conversation, and there is scarcely any social barrier between him and the gaming table, the opium pipe, and other animal excitement, except those arising from business and the necessity of sustaining a thrifty reputation. Even brothers and sisters meet under constraint after childhood, and the separation is as strict as the most rigid Grahamite in New England could desire; with this difference, that the Chinese take care to marry their children at a very early age. The preliminaries before marriage are arranged by professional matchmakers, whose office is considered honorable. After the ceremonies and the procession to the bridegroom's house, he takes the hat and mantle from his wife, and sees her, perhaps, for the first time in his life. When he has taken a good look, the guests and friends come in and criticise her openly; the women are said to be unmerciful on such occasions. In small villages the people call upon the newly married at the end of the full moon, when they are received standing near the bedside; the men enter first and pay their respects to the bride, while the husband calls attention to her charms, praises her little feet, her beautiful hands and face, &c.: he then goes out with them into the hall, where a collation is served. The women then enter and make their remarks to try her temper; if she show good temper, her reputation is made. Many are so much in fear of offending, that they endure all that is said without replying.

One of Mr. Smith's acquaintances saw a young lady in the street, and was so smitten, that he sent proposals through a matchmaker to the father: he was a little disappointed after marrying to find that he had got the fifth daughter, instead of the fourth! When a young lady "spills the tea," i. e. loses her betrothed husband by death, she is honored if she refuses a second engagement.

To many careful fathers, and managing mothers, who read these pages, it may seem very fine to have the entire control of their children's marriages, and thus to break their hearts, and make them happy, in a sensible way; but there are some evils attending the system, besides that of freezing the natural warmth of youth into the ice of age. The husband often turns out badly who has no affection, and suicides

One occur

of brides are not uncommon. red in Canton in 1833, when a young wife on a visit to her parents so patheti cally described her sufferings, that she and three of her sisters and friends, joined hands and drowned themselves together in a pond. Another young lady having heard of the bad character of her husband, when the ceremonies were over, said, "Touch me not; I am resolved to abandon the world, and become a nun. I shall this night cut off my hair. I have saved $200, which I give you; with the half you can purchase a concubine, and with the rest enter on some trade. Be not lazy or thriftless. Hereafter remember me.' Saying this she cut off her hair, and returned to her father's house. Such cases are not uncommon, and young ladies implore their parents to rescue them from their sad fate; but the old folks generally know best. Fanciful girls often labor to acquire accomplishments, with the view of pleasing some future husband, and when they find themselves fastened for life to some brutal, depraved tyrant, the disappointment is so great that they rush out of the world. The sister of a scholar of one of the missionaries died so in Canton, in 1840. But in the majority of instances, the mothers probably take care to instruct them in sound common sense principles: perhaps the priests contrive to have a finger in the pie, and make them believe they will suffer eternally, if they venture to have any choice; it would not be singular, especially if the priests were to gain by it.

Young children are called by the names of flowers, or some endearing or fanciful epithet, until they enter school. (We have probably imbibed the same custom with our tea; the writer knows a "Daisy" whose name, by and by, will be quite another.) When they enter school, such names as Ink-grinder, Promising-study, Opening-olive, Rising-advancement, are given to young students. The surname afterwards comes first, thus - Liang Wantai Siensang. Liang or Millet is the family name, Wantai or Terrace of Letters the given name, and Siensang, Mr. or Teacher, the title. Mr. Terrace of Letters Millet, sounds rather odd, but what must the Chinese think of Rev. Charles Gutzlaff? Puns on names are common. Shopkeep

ers take a han or "designation" which applies to themselves and to their shop, and serves to brand goods: thus, Hoyuen, Kinghing, Yuenki, meaning Harmonious Springs, Cheering Prospects, Fountains Memorial, may be seen on parcels of tea and silks, (though perhaps our readers may labor under similar disabilities to our own, in regard to the Chinese writing.) Foreigners call both this mark and the goods it denotes a chop, (hence probably the phrase, "first chop.")

Common visiting cards are made of slips of vermilion paper, eight inches long and three wide, and are single or folded many times according to the visitor's quality. The name is stamped on the upper right corner, or on the lower corner, with an addition, thus:-" Your humble servant, (lit. stupid younger brother,) Pí Chíwăn, bows his head in salutation." If he cannot be received, instead of "not at home," the host sends out to "stay the gentleman's approach," and the card is left. In reply to the remark, "It is a long time since we have met, sir," the host replies, (literally,) "How presume to receive the trouble of your honorable footsteps? is the person in the chariot well?"-which means simply, "I am much obliged for your visit, and hope you enjoy good health." When boys are brought in, the visitor hopes" the boy will perpetuate the literary reputation of his family," (lit. he will fully carry on the fragrance of the books.) The father says, "The reputation of our family is not great, (lit. hills and fields' happiness is thin;) high expectations are not to be entertained of him; if he can only gain a livelihood, it will be enough." After a few such compliments, the boys say, Shau pei, "slightly waiting on you," i. e. pray excuse us, and retire. Girls are seldom brought in,and young ladies never. Does the honorable great man enjoy happiness?" means, "How is your father?""Distinguished and aged one, what honorable age?" asks how old he is. If one asks, "How many worthy young gentlemen (sons) have you?" the father replies, "I am unfortunate in having but one little boy," (lit. "My fate is niggardly; I have only one little bug." The request, "Make my respects to your mother," for no Chinese gentleman asks to see the ladies, is literally, "Excellent longevity

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A man

hall place for me wish repose." speaks of his wife as "the mean one of the inner apartments," "the foolish one of the family" while another calls her "the honorable lady," "worthy lady," "your favored one," &c.

The common form of a salutation is for each one to clasp his own hands before his breast and make a slight bow, saying, Tsing! Tsing!" i. e. "Hail! Hail!" An invitation to dinner reads, "On the day, a trifling entertainment will await the light of your countenance: Tsau Sanwei's compliments."

A description of the Chinese New Year's festivities and congratulations would double the length of this article. The greeting is Kunghi !" equivalent to our Happy New Year! More fire-crackers are burnt at this time, than would supply New York for several Fourths-of-July.

Flying kites is a great amusement, both with old and young; they make them of all conceivable shapes, in imitation of birds, butterflies, lizards, &c., and fly them with unequalled skill; contrivances are sometimes attached to make a whistling sound in the air. Fights are rare with the Chinese: "After a vast variety of gesture and huge vociferation of opprobrium, they will blow off their wrath and separate almost without touching each other."

Land is held in freehold, so long as the tithe tax on the produce is paid; and the record of the owner's name in the district magistrate's office as the tax-payer is the evidence of title. The estate goes to the eldest son; but the brothers can remain upon it with their families and devise their portion in perpetuo to their children, or a composition can be made. A mortgagee must enter into possession and become responsible for the taxes to make the mortgage valid; and the land may be redeemed any time within thirty years.

The Chinese are an agricultural people, but are rather gardeners than farmers. In arboriculture and horticulture their skill is well known. They have modes of dwarfing trees and forcing them to grow in all manner of grotesque shapes.

In the mechanical arts they are the most ingenious people in the world. The name porcelain was given to their ware by the Portuguese, from its resembling in translucency the inner parts of sea shells,