tion, is the education of her people. We speak here not so much of the education received in schools, as of that which consists in an early, constant, vigorous, and efficient training of the disposition, manners, judgment, and habits both of thought and conduct. This most efficient department of education is almost wholly overlooked and neglected by us; but it seems to be well understood and faithfully attended to by the Chinese. With us, instruction is the chief part of education, with them training; let the wise judge between the wisdom of the two methods. The sentiments held to be appropriate to man in society, are imbibed with the milk of infancy, and iterated and reiterated through the whole of subsequent life; the manners considered becoming in adults, are sedulously imparted in childhood; the habits regarded as conducive to individual advancement, social happiness, and national repose and prosperity, are cultivated with the utmost diligence; and, in short, the whole channel of thought and feeling for each generation, isscooped out by that which preceded it, and the stream always fills but rarely overflows its embankments. The greatest pains are taken to acquaint the people with their personal and political duties, wherein they again set us an example worthy of imitation. "Our rights," is a phrase in every body's mouth, but our duties engage but a comparatively small share of our thoughts. Volumes are written on the former where pages are on the latter. The sixteen discourses of the Emperor Yong-tching, on the sixteen sacred institutes of Kang-hy, the most accomplished and virtuous of Chinese sovereigns, are read twice every moon to the whole empire. We subjoin the texts of these discourses as curious, and at the same time highly illustrative of Chinese character.

1. "Be strenuous in filial piety and fraternal respect,

that you may thus duly perform the social duties.-2. Be firmly attached to your kindred and parentage, that your union and concord may be conspicuous.-3. Agree with your countrymen and neigbours, in order that disputes and litigation may be prevented.-4. Attend to your farms and mulberry trees, that you may have sufficient food and clothing.-5. Observe moderation and economy, that your property may not be wasted.-6. Extend your schools of instruction, that learning may be duly cultivated.-7. Reject all false doctrines, in order that you may duly honour true learning.-8. Declare the laws and their penalties, for a warning to the foolish and ignorant.-9. Let humility and propriety of behaviour be duly manifested, for the preservation of good habits and laudable customs.-10. Attend each to your proper employments, that the people may be fixed in their purposes.-11. Attend to the education of youth, in order to guard them from doing evil.-12. Abstain from false accusing, that the good and honest may be in safety.— 13. Dissuade from the concealment of deserters, that others be not involved in their guilt.-14. Duly pay your taxes and customs, to spare the necessity of enforcing them.-15. Let the tithings and hundreds unite, for the suppression of thieves and robbers.-16. Reconcile animosities, that your lives be not lightly hazarded.”

The discourses founded on these excellent maxims are clear, direct, and simple in their style, and are characterized by nervous thought and practical sense. They might be taken as a model for didactic compositions. The imperial pen deals summarily and rather cavalierly with the ministers of the Budhist and Taou sects. We offer a few specimens from the "Book of Sacred Instructions." The curious will find them interesting.

"This filial piety is a doctrine from Heaven, the con

summation of earthly justice, the grand principle of action among mankind. The man who knows not piety to parents, can surely not have considered the affectionate hearts of parents towards their children. When still infants in arms, hungry, they could not feed themselves; cold, they could not clothe themselves; but they had then parents who watched the sounds of their voice, and studied the traits of their countenance; who were joyful when they smiled; afflicted when they wept; who followed them, step by step, when they moved; who, when they were sick or in pain, refused food and sleep on their account. Thus were they nursed and educated until they grew up to manhood."-" Formerly, in the family of Chang-kung-ze, nine generations lived together under the same roof. In the family of Chang-she of Kiang-cheu seven hundred partook of the same daily repast. Thus ought all those who are of the same name to bear in remembrance their common ancestry and parentage. "Economy should, therefore, be held in estimation. A store is like a stream of water, and moderation and economy are like the dams which confine it. If the course of the water is not stopped by the dam, the water will be constantly running out, and the channel at length will be dry. If the use of the store is not restricted by moderation and economy, it will be consumed without stint, and at length will be wholly exhausted."--" Wisdom should precede, and letters follow."-" He who pretends to profound learning, without regarding first himself, and his own duties; fame indeed he may acquire, but when he is examined, he will be found to possess no solidity." -"These wandering and mendicant sectaries* are glad

* The Taou and Budhist priests.

to disguise their views, because of the corruption of their practices. Their chief pursuit is to diffuse false auguries, and omens of good and bad fortune; and they thus make a livelihood by the sale of their idle tales and vain predictions. At first, they go no farther than to delude the people out of their money, to enrich themselves; but, by degrees, they lead the people of both sexes to meet indecorously together; and burning incense, they initiate them into their sect.-Husbandmen and artisans desert their respective callings, and flock after these vain and deceitful talkers."

Such, then, are the constitution, laws, and education of China. The conclusion of the whole matter, the grand results secured, are a stable throne; a country enjoying an extraordinary degree of internal quiet; a population mild, peaceful, obedient, cheerful, and industrious; and a perpetuity of national existence unequalled in the world's history.

The population of China has been variously estimated. Lord Macartney states the number of inhabitants at 333,000,000; Dr. Morrison's son at 360,000,000. It is well known that the learned doctor's own estimate was only 150,000,000, but he stated to Mr. Dunn, two years before his death, that he was then convinced that the highest number ever given did not exceed the true one. Wherever the truth may lie, it is certain that every part of the Empire teems with life. The whole policy of the government, and all the tendencies of the Empire, that can at all bear upon the matter, are in favour of multiplication. Children are obliged to provide for the old age of their parents; and the want of offspring, who may pay the customary honours at the family tombs and in the hall of ancestors, is considered the most grievous of calamities. These considerations are vigorous stimulants to marriage,

and, coming in aid of the natural instincts of the race, leave fewer bachelors and maids in China than in any other country on the globe. The owners of slaves, who do not procure husbands for their females, are liable to prosecution. Three generations, and more, often live under the same roof, and eat at the same board; a system of clubbing, which, by diminishing the expenses of living, tends strongly to the increase of population. Again, the laws of the Empire, and all the prejudices and sentiments of the people, are against emigration, which prevents that drainage by means of which other civilized and trading nations are relieved of their surplus inhabitants.

The government of so extensive an Empire, swarming with its hundreds of millions, must be an expensive affair. Du Halde, apparently, however, without the means of exact accuracy, sets down the total expenses of the imperial government in the round sum of 200,000,000 taels, or considerably over $250,000,000; of which only 40,000,000 reach Peking, the balance being expended in the provinces. The sources whence these moneys come are, a land tax, for which the land-owners, and not the tenants, are responsible; a tax on salt, which is a government monopoly; certain revenues derived from tea and alum, which are also monopolies to a limited extent; taxes on the transit of goods within the Empire; and customs on imports and exports. The government at this moment appears to be hard pressed for means, and the difficulty of fixing upon modes of increasing the revenue, is a pretty clear indication that there are practical checks to the exercise of imperial authority, which it is not thought prudent to disregard.

In whatever else a difference of opinion may exist respecting the Chinese, all must agree that they are an original people. Their marked peculiarities in manners