no written language to afford proof of passing events, the shades might weep at noonday, and the heavens rain down blood." (Morrison's Dictionary, introduction.) Such is one of the fables concerning the early origin and progress of the Chinese language.

In modern times, its improvements have been few and unimportant. Perhaps we ought to say that it has deteriorated; since its difficulties have been greatly increased by the addition of many arbitrary and complicated clraracters. It has beauties and excellencies; and is capable of conveying thought with great precision and force. Still, the number and variety of the characters of the language are so great, that very much time must be occupied in merely learning their sounds and forms: this points to the necessity of either simplifying the existing language, or of adopting another in its stead. The experiment which is now making in India, to express the various languages and dialects of that country in the Roman character, will eventually, we doubt not, be adopted in China. A great deal more time is required for a youth to learn to read the Chinese language, than is required to gain the same knowledge of any of the languages of Europe; or than would be required for the Chinese, if it were expressed in a more simple character. Perhaps one half of the time might be saved; or if the child was allowed to be at school the same number of years as now, he would be able to make double the proficiency.

Astronomy began to be cultivated by the Chinese soon after they reached the country which they now inhabit. The courses of the sun, moon, and stars, were carefully observed and marked down. In proeess of time, a mathematical board was appointed, for the purpose of observing and recording all the extraordinary phenomena of the heavens. Time was measured by the clepsydra. The passage of the stars on the meridian, the shadow of the gnomon at the solstices, and so forth, were all carefully noticed. To aid in these pursuits, astronomical instruments were invented. The science was speedily carried to a great degree of perfection; and astronomy was made the basis of state rites and ceremonies. Hence, the celestial empire is an exact representation of the heavens, where all is perfect order and unclouded glory.

In modern times, however, the history of astronomy in China, is almost a perfect blank. And there are those, among the Chinese themselves, who do not hesitate to call in question the correctness of their early accounts. A distinguished writer of the thirteenth century, affirmed that in his time the business of observing the heavens had been long neglected. During the period of one hundred and sixty years, between A. D. 420 and 580, when China was divided into two empires, each having its own astronomical board, historians, &c., two separate records were kept, one of the north, and one of the south. In describing phenomena so distinct as the eclipses of the sun, the greatest care and accuracy might be expected. "But," says Ma Twanlin, the writer just referred to, we find mentioned in the histories of the south only thirty-six eclipses of the sun, and seventy

nine in that of the north. Of these eclipses, only twenty-nine correspond together; in some, the years agree, but not the month. Now as there are not two suns in the heavens, it is plain that to the negligence and ignorance of the historians, we must attribute these errors and contradictions. The greatest spectacle which the heavens present to us, is unquestionably that of the sun and moon, which are visible everywhere; and accordingly, if there were so many mistakes made in observing the eclipses of these luminaries, what reliance can be placed on the observations of the motions of the stars, their often obscure and occasionally retrograde courses, and the irregularities which happened among them?" (Asiatic Journal,

No. 28. N. S.)

nese.

In ancient times, geography was also cultivated among the ChiThe ancient monarch Yu, ' of glorious memory,' after he had drained the waters of the deluge, and divided all within the four seas into nine grand departments, and these again into seventeen hundred and seventy-three kingdoms, caused their boundaries, with all their subdivisions and statistical details, to be delineated on nine large vases, appropriating one vase to each of the grand departments. By this simple process, the boundaries of the kingdoms and of the nations of the empire became fixed and permanent as the everlasting hills. And all beyond these were regarded as 'outside nations,' remote, and uncivilized, which ought to be separated and 'cut off' from those who occupied the central and flowery land.

In later times, which come more clearly within the limits of authentic history, we find the Chinese, ignorant of the first principles of geography, determining the position of places by means of divination. This was their practice during the reign of the Chow dynasty, which fell more than two hundred years before our era. Under the Han dynasty, several geographical works were prepared; but all of these must have been very defective and inaccurate. When the Mongols overrun China, they brought in their train many scientific men, who made extensive and accurate surveys. These men came from Balkh, Samarcand, Bukharia, Persia, Aràbia, and Constantinople. By their aid some of the Chinese became familiar with the true principles of the science. More recently they derived additional information from the Jesuits.

In both ancient and modern times, state ceremonies have, to a great extent, occupied the place of morals and religion in China. These ceremonies were early divided into two classes, "each of which comprehended three hundred different rites." Many of these, however, have been lost; and others changed and modified. The great sage, 'the teacher of ten thousand generations,' introduced nothing new to the attention of his countrymen he merely collected and transmitted what existed anterior to his time; and succeeding ages have been contented with following in the footsteps of their master. For the long period of more than two thousand years, there seems not to have been among the Chinese any wish for improvements; and to advocate the possibility of advancing beyond the an

cients, in any species of learning, would be heresy. The whole testimony of modern writers goes to show that the ceremonies of the nation, including its morals and religions, have for many centuries been constantly deteriorating; and that bad example and bad education acting jointly, have almost annihilated correct principle and good conduct. Such is the natural result of the course in which the nation is trained, and but little if any improvement can be expected until that course is changed.

In ancient times, the Chinese placed a very high value on the art of music; and even in the degenerate ages of modern dynasties it has not failed to receive a due share of attention. According to the notions of the Chinese, the knowledge of sounds is so closely connected with the science of government, that those only who understand the science of music are fit to perform the duties of rulers. Viewed in this light it has always been deemed worthy of the patronage of the imperial government, which has appointed and maintained masters for the sole purpose of supporting and improving the national airs.' Confucius, on one occasion, was so ravished with the sounds of music, that for three months he never perceived the relish of food, declaring, "I did not conceive that music could attain such perfection as this." About the commencement of our era, according to a native historian, the use of really good music was abolished, and that of elegant music was introduced in its stead. In more recent times the forms and the names of music have been continued; and this is nearly all that has been done. "Our modern sages," says Ma Twanlin, "would by all means discourse about music, investigate the sound of the instruments, distinguish by clear and obscure notes good music from that which is like the cries of children; and if they discover some old instrument, corroded with rust, mutilated, or broken, would deduce from it proofs of what they assert; now all such I must compare to blind and ignorant persons, and avow that I cannot place any confidence in their reasonings." This witness

is true.

The cursory survey which we have now taken of some of the branches of education, as it existed in former times, prepares the way for a few remarks on its present state. The accounts which have been published on this subject have not always been correct; and those which have been free from error, have never been sufficiently extended to answer the demands of the case. The man who would give to the world a full and complete history of the literature of the Chinese and their systems of education, would not only remove the mistaken views which now prevail in regard to the intellectual condition of this nation, but would greatly aid in liberating its inhabitants from the legions of old and absurd customs which now hold them in bondage. There have been those, among the learned men of the west, who have been able to identify the ancient worthies of this nation with those whose names are recorded in saered history. According to their views, Hwangte was Adam; Fuhhe was Abel; Shinnung, Seth; Shaouhaou, “under whom troubles

and idolatry were excited," was Cain; Chuenkuh, "who appeased those troubles and restored the ceremonies of divine worship," was Enos; Tekuh and Methuselah were one and the same person; as were also Yaou and Lamech; and Shun, under whose reign the deluge happened, was Noah. The people of the Heä dynasty were the Elamites, &c. [Paravey, as quoted in Asi. Jour. No. 17.]

These conjectures accord well with that opinion which makes tl e ancestors of this nation perfect in every department of science. Were either the one or the other correct, we should be led to expect more exhibitions of wisdom and sound knowledge in the earliest records of this country than what they now afford: and at the same time, should find it difficult to believe those well authenticated monuments which represent the ancient Chinese in the lowest state of barbarism, wild and savage as the beasts which roam the forests. But our object now is with the present state of education in China. We wish to ascertain how many of the inhabitants of this empire enjoy any means of education; and to show what those means are, and with what purposes and success they are employed. To do this, will require much time and research. In the present article we can do no more than introduce the subject with very brief remarks on the course which we propose to pursue. In order to understand thoroughly the Chinese mind,—its partialities, antipathies, and all its various associations,—it is necessary to examine minutely, and carefully analyze, the books by which that mind is formed. We design, therefore, to take up each of their standard works separately, and to follow the learner, step by step, through his whole course, watching as we pass on every turn and change in his progress, and endeavoring in this way to show what is the present state of education in the Chinese empire. We are ready to commend and extol whatever is worthy of praise; at the same time it will be our chief endeavor to detect and expose whatever is erroneous or defective, with a view to ascertain what remedies are needed, and how they may be applied.

In order to fully understand the subject of education in its most extensive relations among the Chinese, as embracing all the circumstances of time, place, and means, which serve in any degree to form the character of man, it is necessary to observe the situation and conduct of individuals through their whole lives, from the cradle to the grave. In ancient times, which, it must be remembered, were times of perfection among the Chinese, there were mothers who commenced the course of education while their children were we săng, not yet born.' By commencing education thus early, their offspring were far, far superior to common mortals. This subject, which is quite beyond our own sphere of observation, we recommend to the consideration of physiologists, and to those who may be able by the sure test of experiment to ascertain the truth concerning it. That far more, however, depends on early education, physical as well as moral, than is generally supposed, we have no doubt. The case of poor Casper Hauser shows to some extent what human beings would become were they confined in perfect solitude during the first years

of their lives. Under such circumstances men would grow up to be 'hoary infants,' and die as ignorant as they were born. We view with horror and indignation the conduct of the mother who lays violent hands on her own offspring. Millions there are, however, in this country whose condition is scarcely less lamentable than that of Casper Hauser, and of those who are the victims of infanticide.

In contemplating the interesting fact that vast multitudes of the Chinese people are able to read and write, it is often forgotten that vast multitudes also are left wholly uneducated, surrounded with everything that is calculated to debase and destroy the best feelings of the human heart. Admitting that only one half of the inhabitants of the Chinese empire are educated, and we do not think the number is greater than this, nine tenths of the females will probably be found among the uneducated. Now it is chiefly among these, in the capacity of mothers, nurses, and servants, that all the children of the nation are trained during the first and most important period of their lives. At that very time when children require special care and watchfulness, and when they are utterly unable to be their own guardians, almost wholly incapable of distinguishing between what is right and what is wrong, they are placed under the tuition of the most ignorant and vicious persons in the community. It has been said with great truth in regard to Christian lands, that we often consign infants to the feeding of those to whose care and skill we should hardly be willing to intrust a calf! And the conse quence is well known." In China this evil is carried to a much greater extent than it is in the west. If those who have the care of children only keep them from crying, and prevent their heads and arms from being broken, 'they are excellent servants,' charming nurses;' while perhaps at the same time they are filling the minds of their infant charge with the basest thoughts, and corrupting their imaginations by the rehearsal of stories, and the performance of acts, of the foulest character. The injury which is done in this way is incalculable. By neglecting to educate females, and to take proper care of children in the first years of their lives, the foundations of society are corrupted, and the way is prepared for all those domestic, social, and political evils, with which this land is filled. Such are some of the particulars in which education among the Chinese is defective in regard to its extent.

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Equally deficient are the purposes and the means of education in this country. The only proper object of education is to prepare men for the performance of their duties as intelligent, social, and moral beings, destined to an eternal state beyond that 'bourne from whence no traveler returns.' The whole man, therefore, physical, intellectual, and moral, should be carefully trained for those high relations for which he is created. Some of these relations, it is true, are acknowledged by the Chinese: others, however, and those too of the greatest importance, are denied; and consequently some of the noblest purposes of education are neither enjoyed nor recognized by the people of this country. Many of the youth are carefully instructed in