We recently came across 2 Chinese book in which the writer narrates the history of many modern miracles. the suther and many subsequent editors have attempted, by means of tie faithful narration of these miracles, to encourage their fellow couutrymen to walk in the paths of virtue, The rewards which the virtuous win for themselves at the handset fairies, idols, and other superuatucal beings are characteristically Chinese. They are confined altogether to the good things of this lite, and comprise, for the most part, clever sous, literary renown and official distinction. On the other hand, unscrupulous men are deterred from vice and j the infringement of the recognised stundarda of Chinese morality by the examples of those who huve been visited with terrible punishments, at the Land of the sane superwstural power. No temple of horrors in ie Celestinl empire presents to the eye tortures more repellent than our author presents to the mind. As far a3 we can discover, the buck is received in good faith by the imsjority of Chinese readers, who accept these miracles more unhesitatingly than they believe that the Allies huve ré- cently taken Peking. the book moreover is interesting because it bears indirect testinouy to the prevalence of certain vices which may be assumed to exist in China to such an extent as to cull forth this d ion, The much debated crime funticide, example, is supposed by the author to be alarmingly prevalent. The book would not combat errors which had no existence, nor would it condemn what the national conscience universally approved. Ib further hours its testimony to the traits of character which the Chinese regard a3 shining virtues, and for which abundant rewards are given both by gods and men, We may assume at any rate that these virtues command the approval of this miracle-monger and that (he vives call forth his sternest disapproval. We purpose, therefure, Lo refer Lu sume of the points which:
has ere insisted ov, and we shall in each case translate some of the strange stories which the author narrates of the doings and judgments of these strange supernatural visitants, In sv doing we shall be able to stand with the author on the sume vantage ground and 80 to speak peep into the mind of the Chinese on eral questions herein discussed.
It is now well-known to all readers that Chinese parents do not greet the birth of a girl with the same rejoicings as accompany the welcome given to the advent of a boy. The Classics which are the basis of their national religion are mainly responsible for this. The older Classics bluntly deprecate the girl in comparison with ber brother, and later books have done nothing to remove the ban. According to Charles Lamb poor relations are not always as welcome as they should be. They are "the most irrelevant thing in nature—a perpetually recurring mortification, a drain on your purse—a more intolerable drain on your pride, a drawback to success." In the same way girls are welcomed by Chinese parents.
The national religion of the Chinese—that is Confucianism—practically ignores women and girls, but it demands the birth of a boy, in order that the family ances tors may be worshipped. This must be attended to in order that parents may enjoy a tolerable amount of happiness'and restfulness in the lower world. Departed spirits are hungry, restless, forlorn, "doubly damned," unless there be a son forthcoming to' present the necessary offerings, both at the shrine in the home and the tomb on the hills. Mencius, who was an acute philosopher, and ruthless in his attacks on, and exposure of all kinds of shams, might have been expected to have
Text read from the printed page and cleaned; old type leaves the occasional error.