་ and idolatry were excited," was Cain; Churenkuh, "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 the 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 wisdoin 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 mounments 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 associatious, it is necessary to examine minutely, and carefully analyze, the books by whieh 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 yast 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 consequence 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. 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 ackuowledged 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 those ceremonies which regard mere external deportment: and a large majority of boys above the age of seven or eight years are taught to read and write; and a few are made acquainted with the laws and history of their country. Anything beyond this is seldom attempted. The history and geography of the world, the various branches of the exact and natural sciences, and the polite and liberal arts, are utterly neglected. Moreover, by throwing off all allegiance to an omnipotent, omniscient, and omnipresent Deity, and substituting false gods instead of the high and lofty One, the religious systems of the Chinese are decidedly opposed to correct education and the diffusion of truth and knowledge. We doubt the correctness of those views which represent the ancient inhabitants of the empire as making great proficiency in learning. Nor does it appear true that the government has ever employed ample means for the promotion of education. Schools there have been both in ancient and moderns times, and volumes might be filled with the records of those schools. Yet they have never afforded those aids which are requisite to educate the whole or one half of the youth of the nation. In short, it seems to us that in no one particular, are the means of education commensurate with the wants of the people. In vain, therefore, do we look for those fruits among the Chinese which proceed from a well regulated system of education. The fallow ground is not broken up; the good seed is not sown; and consequently no rich harvest is gathered in. That policy which makes a certain amount of learning a prerequisite for office in the state, induces many thousands of the people to engage in the study of the classics. But these works, notwithstanding the high estimation in which they are held by the Chinese, are poorly fitted for directing and disciplining the mind for all the various duties of life. They serve to bring upon the intellect a dark and heavy incubus, which effectually prevents it from rising to those fair fields of science, where the spirit of the age,' the result of experience, guided by the principles of Christianity, is teaching men how to live. Who in the western world does not exult as he views the wonderful results of the steam and the calculating engines? The revolutions which are taking place in public opinion in regard to war, slavery, intemperance, and such like, whence have they resulted? The answer cannot be mistaken nor evaded: men have begun to understand that it is alike for their interest and happiness to love their neighbors as themselves. Acting on this principle, Christian philanthropists are extending the power and dominion of truth; consequently its antagonist, the force of error, which upholds the genius of iniquity, is weakened; and as soon as the victory is complete, war, slavery, and intemperance, with all their legions of evils, will disappear. We do not, we think, exaggerate the defects of education among the Chinese. In regard to its extent, purposes, means, and results, it is very far from supplying the wants and necessities of the nation. In no one particular is it complete; in no one essential point is it even half what it ought to be; while in many respects it is utterly : wanting All the children of the empire it leaves neglected until they are seven or eight years of age: one half of the whole population, including nine tenths of the females, it leaves neglected through life and those to whom it does afford aid, it gives but a faint and glimmering light. Such being the condition of education in this country, the inquiry arises, What measures are necessary for its improvement? Can anything be done? Shall anything be attempted? The politico-moral system of their sages has been in operation thousands of years, and it is now acknowledged by all parties that the morals of the nation are, and for a long time have been, growing worse and worse. This is a natural and an unavoidable consequence of a system essentially defective. In moral excellence, Chine never has stood high. And while the present order of things continues, the nation never can rise far, if at all, above the point which it now occupies. In all the empire there is no principle or power that can effect the changes which are necessary to elevate the Chinese to that rank which is held by the most favored nations of the west. We do not believe that China is for ever to remain in the low state in which it now is. To specify one point among many: we cannot believe that females are always, or for a very long period of years, to remain crippled and debased as they now are. But the beneficial changes must be effected by some foreign agency; or at least, the first impulses which shall lead on to the contemplated results must be received from abroad. Education and schools there are here already; but of that kind which make men thinking, intelligent beings, there are none, and never can be till the barriers which obstruct the entrance of light and truth are taken away. In prosecuting our purpose we hope to make this appear evident; and making evident the fact, we hope to excite philanthropy to buckle on her armor and come to our help-help against the mightiest evils which exist among the Chinese, their self-sufficiency and proud disdain of everything that is foreign. Though stigmatized as barbarians, and often regarded and treated as such, it is manifestly the duty of foreigners to interest themselves in behalf of this great and populous empire. In the good providence of God we are, in many respects, privileged far above the inhabitants of this land. In social, moral, civil, and religious advantages, what foreigner would be willing to change places with the Chinese? Or what parents would desire to have their sons and daughters educated in the domestic circles and schools of this country? As the avowed disciples of Him who though he was rich became poor for our sakes, we ought to act in regard to those around us as we have him for an example. And the laws of humanity also, as well as those of God, require that the uneducated multitudes of this country should receive the attention of those who have the power and the means of affording to them assistance. Moreover, there is an inexpressible delight in ministering to the mental and moral necessities of our fellow-men. Those who suffer from the many ills which flesh is heir to,'--the lame, the blind, the deaf, the dumb, and such like, at once 2 VOL. IV. NO. I. attract attention, and draw forth sympathy and aid. Are not the diseases of the mind and of the heart equally real, and far more grievous than those of the body? We pity the naked and the hungry poor, and the sight of their miseries prompts us to relieve their wants. And shall the poverty and wretchedness of the soul pass unnoticed and unrelieved by us? Nay, "Can we, whose souls are lighted With wisdom from on high, Can we, to men benighted, Time was, and that recently, when all the inbabitants of Christendom seemed indifferent to the welfare of China. Could they only obtain annually a given quantity of its teas, silks, &c., they were satisfied. And even those who visited this country seem seldom to have extended their inquiries beyond the prices of the commodities which were to be bought and sold. Thus year after year passed away; and generation after generation here lived and died without that knowledge which is profitable alike for the life that now is and for that which is to come. But a change has taken place. Thousands there are now in Europe and America, and some too among those who visit these shores, who begin to inquire concerning the intellectual and moral condition of the Chinese, and are ready to recognize them as brethren of the human family, and freely to place within their reach, without money and without price, whatever treasures of science and knowledge they possess. Hundreds, we doubt not, there are, who as surgeons, and physicians, teachers, lecturers, preachers of the gospel, distributors of scientific and religious tracts and of the Holy Scriptures, would voluntarily and joyfully devote their lives to the noble service of educating the untaught millions of this empire. And ten thousands of others there are who would gladly and liberally aid in the same glorious enterprise. Is it objected that on every undertaking of this kind the supreme government of the country places its veto, and that nothing therefore can be achieved? It is true that the rulers of this land, willfully ignorant of the character and wishes of the friends of their country, would for ever exclude them from the empire, unless they come as tribute-bearers or simply as merchants. But is not their policy unreasonable and unjust? Is it not injurious to the welfare of the nation? If so, then surely the numerous friends of this country, barbarians though they may be, should take prudent but determined and active measures to convince the rulers of their errors: in the meantime, in strict accordance with their principles and professions, they should prepare themselves for their philanthropic and benevolent enterprise, and whenever and wherever it is lawful and expedient, carry it vigorously into execution |