nor appalled by increasing difficulties. But we know that he is not the man to be dismayed by the terrors of the ungodly, nor allured from his purpose by the insinuations of the malevolent. Simple and guileless in his appearance, and unaffected in his manners, we know him to be bold as a lion in defence of the truth, and in the vindication of his Master's honour. Let him remember the words of him for the promotion of whose cause he has toiled and suffered;" If the world hate you, ye know that it hated me before it hated you: if ye were of the world, the world would love its own; but because ye are not of the world, therefore the world hateth you." Let him bear in mind these words, the force of which none but real Christians can comprehend, and the consolations of which every genuine child of God must experience, amid the chillest blasts of a world lying in wickedness. And let him be cheered with the thought that, if he has furnished some food for the noisy laughter of the scoffer, he has exhibited nothing in action, and advanced nothing in words, to shake the confidence of candid, sincere and unprejudiced friends. His character has lately been subjected by a clever, shrewd, and intelligent, but worldly-minded man, to the severest ordeal. Like gold tried in the fiery furnace, it has stood the test, and come forth purer, brighter, more durable than ever. ALPHA.

IV.-The Evangelist; and Miscellanea Sinica. Some of the earlier numbers of this little periodical have reached us. The 1st No. was published at Canton on the 1st May last. Its form is one large quarto sheet. As the title indicates, its object is two-fold. It contains notices on the spread of the Gospel, the nature of its doctrines and morals, interpretations of Scripture, &c.: hence it is styled," the Evangelist." It also contains brief sketches of Chinese superstitions, rites, morals, customs, &c.: hence the designation, "Miscellanea Sinica." It breathes an excellent spirit, and is calculated, in a humble, unpretending manner, to do much good. The Miscellanea Sinica furnish some interesting materials for extracts. The sacrificial prayer, or TSE-WAN, read at the tomb of an ancestor, is thus translated:

"This thirteenth year of the reign of Taou-kwang, (1833,) the year being Kwei-sze, (the 30th year of the cycle,) in the 2nd month of the Spring, after the new moon the 16th day, at the happy Tsing-ming term-propriety requires that the Spring sacrifice should be offered, the grass mowed down, and the brambles cut away.

"Reverently have we prepared pigs, sheep, fowls, and fresh hams; seasonable vegetables, fruits, incense, rich wines, gold, silver, and precious things; (i. e. tinsel papers ;) and venture to announce the same to the soul of our great Progenitor the venerated Prince.

"Behold! man has progenitors and parents, as water has springs, and trees have roots. When the roots strike deep, the branches are abundant; the foliage rich, and forests are formed. When springs of water are large and flow far, they enrich the soil, and diffuse fragrance.

"We look wishfully and pray the souls in Hades to shelter and assist us, their descendants; that we may be prosperous; may age after age be decked with badges of honor; may long enjoy riches and rank; may, like the melon-creeper and the cotton-fibre, be continuously happy and never ex tinct; may, for myriads of ages, be illustrious spirits. Prostrate we pray you to come to enjoy and view these sacrifices. With sincerity these prayers are offered up."

The Editor's remarks on the above prayer are judicious and appropriate.

"How the Chinese Confucianists reconcile these observances with the doctrine of annihilation, at death, we have not been able to ascertain. We have found nothing in books that throw light upon this dark subject; nor have we received any thing but evasive answers from the natives with whom we have conferred. One person denied that the Confucianists taught annihilation: they simply (he said), in imitation of Confucius, lay aside the subject of God and religion, the soul and its immortality, and affirm nothing concerning them. This is practically much the same as denying the existence of God and the soul altogether. For, if he exists, and the soul is immortal, the duty of creatures towards Him, and the eternal consequences of their actions, are not subjects which a rational being, much less a sage, or wise man, would entirely dismiss from his thoughts, and his conversation. But it is the fact, that many of the Confucian sect boldly deny the existence of a soul separate from the body. And we have read Chinese statements, which turned the doctrine of rewards and punishments into ridicule, because at death the whole man was dissolved or 66 dispersed," and returned to earth, or water, or air: so that if any power wished to punish man after death, it was impossible to do it, for there remained nothing to be punished.

"Common sense and reason suggested another difficulty arising from these 'innocent rites,' as some call them. How Budhists in China, who believe in the punishment of bad spirits in a separate state, reconcile the idea of wicked ancestors, who are themselves suffering punishment, being able to help their descendants on earth, we cannot tell. But, consistency is not a quality of superstition. We leave the matter where it is; and sincerely pray that China may soon be illuminated by the Gospel of Christ, which brings life and immortality to light;' and directs sinful and weak man, to a better Saviour and Helper than the shades of deceased ancestors."

The following" Exhortation not to injure others in order to benefit oneself," may be received as a favourable specimen of Chinese Ethics.

"Gain is the robber of righteousness. Hwuy-gan said, 'Righteousness is that which is conformable to heavenly principles: that is, the universality of heavenly principles. Gain is that which the human passions desire: that is, the selfishness of human desire. When acting in accordance with heavenly principles, then other creatures and I myself are considered of one body. When following human desires, then other human beings and myself are viewed with different eyes. Therefore he who seeks gain for himself, must be led to injure others.'

"See-wan-tsing said, 'The cause of thousands and myriads of moral ills to man, is, simply selfishness. Hence hundreds of disputes. Each desires

only that he himself may be rich; desires only that he himself may enjoy repose; desires only that he himself may be long-lived. And he feels not the least concern because other men are poor and mean; embarrassed and distressed; dead and gone to oblivion. From this cause heavenly principles are entirely annihilated. Although such a selfish person possesses the human form; he possesses not that which is essential to humanity.'

Ching-tsze said, 'If a man can take a human body and place it under universal circumstances, in the midst of heaven, earth, and all creatures, and view it, as he does all the rest; then there will be no impediment to whatever he may do but the moral prince alone (The Keun-tsze, understands this-the petty man (The Seaou-jin) does not. The petty man is accustomed to love his own convenience and advantage; regardless of the inconvenience or injury that others may suffer. He invades the things of others, to make them his own. By fraud he obtains men's property, to make it his own.

"Now, that which one dislikes done to one's self; not to do it to others— this is the work of fidelity and forbearance; this is the rule for him who desires to be virtuous.

"But the men of the present day regard nothing else than the acquisition of gains for self; regardless of the injury they do to others. The schemes of their hearts are, to cut and to scrape unfeelingly; and the actions of their lives inflict vexation and a cruel tyranny. By-standers and observers all loathe them, and shun them. In that case I say, don't imitate them. Those who are injured by them, all feel resentment and hate them. In that case I say, look at them."

The moralists of China, it would appear from other passages, lay a great deal of the duty, of teaching young wives, on husbands. One of these, in cases where the bride is very deficient, admonishes the husband not to become disgusted, and leave the perverse bride to herself. Another is of opinion that,

"Husbands spoil young wives by over-fondness at first; by which they are led to yield to them in hundreds and thousands of instances; in which they ought to oppose them with a stern gravity: for the opposite course, he says, is not really loving them: but, on the contrary, is doing them an injury. He adds that girls, not being able to read, are often incapable of understanding what is reasonable, and still oftener their dispositions are perverse and obstinate. Under such circumstances, he advises the husbands not to let regret, at their not reforming speedily, make them desist from using every expedient to teach them; for even monkeys may be taught to play antics; dogs may be taught to tread a mill; rats may be taught to run round a cylinder; and parrots may be taught to recite verses: since then, it is manifest, that even birds and beasts may be taught to understand human affairs; how much more so, may young wives, who after all, are human beings.'-How insulting to woman is this sage's would-be defence of her claims !

"This Pagan philosopher exhorts husbands to consider their wives as human beings; and guards them against behaving to them as if they consider them inferior to monkeys, dogs, rats, and parrots. This is the height of his philosophy. The Christian philosopher Paul, on a similar subject, says→ Wives, submit yourselves unto your own husbands, as unto the Lord. And husbands, love your wives, even as Christ also loved the Church, and gave himself for it.' So that husbands should, if necessary, lay down their

lives for their wives.

It has often been remarked, with great truth, that Christian education alone is that which elevates woman to her proper rank in social life. And

it has been inferred with perfect fairness, that Christian Ladies are bound to exert themselves, to introduce, wherever practicable, the Christian education of Pagan and Mahommedan girls. Its practicability in British India has been ascertained. In the Straits of Malacca also, this good work has commenced. And we sincerely hope, that God will over-rule circumstances, and raise up instruments, to make it practicable in China and the surround

ing nations."

As characteristic of the nature of Chinese ambition and avarice, we may refer to the inscriptions on scrolls, &c.

"One of the most usual inscriptions on Chinese scrolls, on occasions of domestic rejoicing, birthdays, &c. consists of three words, which are pronounced in the Mandarin tongue Fuh, Luh, Show, and which denote Prosperity, or general happiness; Government-annuity, or office and emolument; and Longevity.

"This scroll is used only among the families of the gentry, where a literary degree or official rank, either real or nominal, is possessed. Traders and merchants use an expression which is read Yih pun, wan le: i. e. One principal, ten thousand profit,' or ten thousand per cent. This moderate wish ornaments the title pages of Almanacs, in which lucky days for making bargains are pointed out. A European sinalogue published the other day an account of these Almanacs, and translated the above inscription, One volume vastly profitable; which makes a good sense enough, but is not at all the meaning of the original."

Lastly, we may introduce to general notice a mode of testifying gratitude to heaven, somewhat peculiar to Chinese. It seems that when some singular providential deliverance is to be experienced by a devout Chinaman, that it is usual for him to vow that he will print and circulate a certain number of Keun-she-wan, i. e. admonitions to the age. The specimen before us is said to be printed on yellow paper, about a foot square. Ten thousand copies were distributed gratis, by a sea-faring man, of Fokien province, who in a gale of wind, prayed to heaven, and vowed, that if his life were spared, he would print ten thousand Keun-she-wan, to manifest his gratitude. It professes to administer moral advice in the form of a medical prescription for some serious malady. It is entitled, "An excellent recipe for dispersing calamities, and increasing happiness."

"The Ode says-The ancients handed down old medical prescriptions; for clearing the sight, purifying the heart, and giving strength. If the men of this age will but use all my various medicines; myriads of miseries and thousands of calamities will all be converted into blessings. The following are eighteen ingredients which constitute an excellent medicine. Take, of filial piety, ten parts: of secret beneficence, a whole piece; of kindness and liberality, use as much as you like; of cautious speaking, enough to flavor the whole; of minute carefulness, ten parts; of fidelity and plainness, one piece; of tranquil attention to your own department, as much as you like; of continence, enough ; of benevolence and justice, an abundant portion; of simplicity and sincerity, one piece; of good-heartedness, a splinter; of attention to business, a bit; of an anti-gambling spirit, enough to cast it away entirely of sincerity and truth in action, use the whole; of cordial feeling, a ball; of kind accommodation to others, no matter how much; of warm-heartedness, one rod; of forbearance and patience, one hundred pieces—and heartily pulverize all

:

these; then using a little sweet pine juice, form them into pills, about the size of a grape, and take 108 for a dose. To help them down, you may take three friendly acts; or a little tranquil heart soup; and swallow them leisurely. Be very careful to guard against a sword in a smile; an arrow in the dark; and raising a gale upon level ground.

"This medicine is produced in Exhortation district, belonging to Conver sion Province. Prepared by the Society on Spiritual Hill; according to prescriptions in the Lama Scriptures.

"It is a special cure for unfaithfulness; for want of filial piety; and malevolence, injustice, disrespect to heaven and earth; contempt for the gods; self-suffi ciency and self-deceit; for injuring many to establish one's own house; for sowing discord, and exciting litigations; for benefitting one's self and injuring others; for envy; for tale-bearing; for irregular conduct; for despising the poor and esteeming the rich; for theft and robbery and other diseases. If it be compounded according to the prescription, it will most certainly cure.-But, if you merely read the prescription, and don't swallow the physic, when will your disease ever be removed?"

V.-Delhi College and Delhi Gazette.

It is not our present object to advert to the rise and progress of the Delhi College, nor to the laudable efforts of the talented Editor of the Delhi Gazette. We propose merely to extract a few paragraphs from the columns of a recent number of the Gazette, partly for the information, and partly for the amusement, of our readers.

"We have been permitted," says the Editor, "to peruse the proposal of an absent member of the College Committee to his colleagues, urging the expediency of establishing Professorships at Delhi for the higher branches of education. He anticipates no difficulty in inducing Government to renew the former grants which were withdrawn on the receipt of 170,000 rupees, which a late minister of the king of Oude bequeathed to perpetuate his name in connection with public instruction in his native city. The money left by him for such purpose has thus been rather ungenerous ly devoted to the endowment of institutions existing before his death, which are not and can never be associated with the memory of the testator. The allowance, however, for both the English and Oriental Seminary, though taken away from Delhi, did not revert to the Company's treasury, but was transferred to schools in other parts of the country: so that it could not now be restored without injuring them, unless a disbursement to the full amount were made by Government, in addition to the lakh of rupees a year already expended on education in conformity to an act of Parlia ment. Our funds, therefore, it is much feared, have passed that bourne of retrenchment whence none have returned, since the acquisition of 18 crores worth of Glory in Ava and Arracan.

"The absent Member of the Committee seems strangely oblivious of the law, when he purposes to apply to the General Assembly of the Church of Scotland to send out qualified teachers of Philosophy and Science, who might emulate Mr. D- The zealous Missionary cited as a model, boasts, we believe, of making converts to Christianity, an object which the general and local Committees of Instruction have pointedly to disclaim on the part of Government and themselves. Clergymen in this country are even declared ineligible as members of College Committees. These precautions are taken, not from indifference to religion, but to persuade the natives that our schools are established exclusively to inform the minds of