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years, without however exciting the wish, can be published in the ill-feeling that might have been columns of the China Review or the expected. The total of patients Folk-Lore Journal, in which case treated in the Dispensary was each contributor will be furnished 10,787, and in the Hospital 265. with copies of his contributions in These were from all classes in print.”. Contributions from natives society, some of them being ladies of will be translated by Mr. Lockhart rank. A Medical School was open- if desired, and all communications ed in March of this year, with should be addressed to him as Local sixteen scholars, by competitive Secretary of the Foke-Lore Society, examination. English is being Hongkong. taught them as fast as possible, Rev. Thos. W. Pearce writes as and it is hoped soon that scientific in furtherance of Mr. Lockhart's studies may be taught. These endeavor, saying :- "In my exstudents are supported by the perience as a missionary I have Government. The school as well found that folk-tales, place-legends, we suppose as the Hospital, is under and traditions, proverbs, and festal the direction of the President of and ceremonial customs, furnish the Foreign Office and the Faculty. I not only the best starting points It is hoped that before very long a for preaching Christianity to heaproperly equipped foreign building then audiences, but also much valu. will be provided.

able matter for illustrating Chris

tian doctrine. It may be presumed FOLK-LORE SOCIETY.

that most Christian preachers We have received from Mr. J. H in China have had a similar ex. Stewart Lockhart of Hongkong, perience. Few foreigners have Local Secretary of the Folk-Lore such exceptional advantages as the Society, a Circular, to which we missionaries for acquiring a knowltake pleasure in drawing the atten- edge of Chinese Folk-Lore, and to tion of the readers of The Recorder. no other class can the study of Mr. Lockhart remarks that what Folk-lore be so directly useful. little has hitherto been written on this Copies of the Circular both in subject in China has been generally Chinese and English will be forof a local character, but that, warded to any persons desiring “what is now proposed is to endeav- information, and willing to aid in or to obtain as far as possible collecting Folk-lore material.” collections of the lore peculiar to the different parts of China, and

CHINESE MISSIONARY WORK, its dependencies.” To secure uni

CALIFORNIA. formity, a schedule has been pre From the Foreign Missionary pared in English and Chinese, (Presbyterian North) for July 1886 arranging the subjects under four' we gather a few facts relating to divisions, subdivided into minor 'mission work among the Chinese groups-borrowed from the publica- in California and Oregon. In San tions of the Foke-Lore Society. It is Francisco there are two ordained hoped that not only Foreigners but missionaries, Rev.A.W. Loomis D.D. Chinese themselves will “ Co-operate i and Rev. A. J. Kerr, with their in the furtherance of a scheme wives, also Misses Culbertson, Cable, which cannot fail to throw light on and Baskin. Rev. I. M. Condit aud the inner life and thoughts of the wife are in Los Angeles; Rev. W. Chinese, and to form a valuable S. Holt and wife are in Portland, addition to the Science of Folk- Oregon. In spite of many obstacles, Lore. Contributions of all kinds wickedly thrown in their way, an will be most welcome and fully unusual measure of success has acknowledged, and if contributors been granted these laborers, and

gave for

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58 communicants have during the A number of "Popular Airs,” set to music year been added to the churches with many illustrations of musical

instruments with description. John under their care, making a total 279.

Barrow's (Sec. to Earl Macartney) Miss Culbertson has charge of the Travels in China, p. 313–323,'81, London, Home and Boarding School of 32 1806. girls in San Francisco. While the Account of Chinese Music-with notation-public press is filled with reports of

illustrated p. 143-180. C. I.M. Customs “outrages on the Chinese,” it is a Veberdie Musikder Chinesen, Asiat. Mag.

Rep. '84 of London Exhibition. relief to see what the Christian

I, p. 64-68. Chinese are doing for themselves Veberdie Chinesische Musik, G. W. Fink. and even for others. The little Encyel. von Ersch and Grub 16. Theil, church at San Francisco

1827. Home Misions last year $91.00 ;

De la musique des chinois tant anciens que

modèrnes, Pere Amiot, Mém. Cone. VI. for Foreign Missions $158.00; for

p. 1-254. the sick and for burials among Chinese Music, Ancient and Modern, Giles' themselves $131.00. The Chinese “Glossary of Reference” p. 157. of Los Anegles gave $36.00 to a

Music in China, illustrated. Prof. Douglas' native helper in China to open a Hakka Songs in English and Chinese,

“China," p. 160-172, London, '82. mission school. The man was con Chin. Rev. July, August, 1884. verted in Los Angeles under Mr. Chinese Hymu in honor of Ancestors Condit and now is laboring in

translated by Dr. Edkins fr. Père China, aided by his brethren still

Amiot's French treatise on Chinese

Music. See “Gospel in all Lauds” in America.

October, 1881.
Musical Terms in Chinese, List of, by

Mrs. J. B. Mateer. Doolittle's VocabuNOTES ON CHINESE MUSIC. lary and Handbook of Chinese Lang.

Vol. II, p. 307. “Chinese Music” by J. A. Van Aalst, Hymns set to music, with notation in

84 p. illustrated, C. I. M. Customs' Occidental form, and hymns in Chinese,

Report, Special Series No. 6, Shanghai. and Roman character, and table of Review of above. See Chinese Recorder metres, instructions etc. Rev. E. B. Nov. Dec., 1884.

Inslee, Ningpo. "The Chinese Theory of Music." Rev. Principles of Vocal Music and Tune Book.

E. Faber, Chin. Rev. I p. 324-9, 384-8; Mrs. Dr. Mateer, 200 p. Mission Press, II, p. 47-50.

Shanghai. “Notions of the Ancient Chinese respect. Confucius ravished with Music. Chin.

ing Music.” B. Jenkins. Jl. of N. C. Repos. IV, p. 5. and Giles' Glossary of Br. R. Asiat. Soc. V, p. 30, 1869.

Reference p. 157. “On the Musical Notation of the Chinese” | Hsüan Tsung, Emperor of Tang dynasty,

Rev. E. W. Syle, ibid Vol. I, Pt. II. a music teacher, Stent's. Chinese Vocab.

(May :59) p. 176-9, plates. “ The Musical System of the Chinese,” Chinese Govt. Board of Music. Chin.

Remarks ou, with an outline of Harmon. Repos. IV, p. 143. ic System, illustrated. G. T. Lay, 15, p. Professors or Performers of Sacrificial

Chin. Repos. Vol. VIII. May '39, No. I. Music. Chin. Repos. VI, p. 254. Chinese Instruments of Music, N. B. Music in Buddhistic Temples. Chin. Repos.

Dennys and S. W. Bushell M. D. Ji. XX, p. 31.
N. C. B. R. Asiat. Soc. Vol. VIII, (173) See many Hymn and Tune Books in
p. XII, 187, see also Giles' Glossary of Chinese at the different mission stations.
Reference, p. 229.

J. C. J.

p. 667.

Diary of Events in the Far East.

June, 1886.

Government, recognizing British rule 28th.— The Roman Catholic Mission in Burmah. at Pin-lou, Southern Kiangsi, sacked

August, 1886. and entirely destroyed.

4th.-Prince Ch'un gives & dinner July, 1886.

to all Foreign Ministers in Peking.– 1st.- The Opium Commission sits at The s.s. Poochi, Capt. Ferlie, saves Hongkong, Sir Robt. Hart with them. the lives of 23 Chinese seamen off

16th.—Tlie Corean Government Sha-wei Shan. hoists its flag over its first steamer, a ves 5th.-Fighting reported as going on sel bought from Japan.— The Imperial between rioters and native Roman Board of Astronomy reports the 7th Catholic Christians in Chungking, as of February, 1887, as auspicious for well as in Kiang-pei and other places, the coronation of the Emperor.

in Szechuan.-Mr. O'Conor, the Brit19th.-The first Chinese Daily ish Charge d'Affaires, leaves Peking Newspaper commenced at Canton, for Washington. called the Kuang Pao (Canton News), 11th.-Fifty-three Hongkong native ten caslı (one cent) a copy, edited by policemen arrested for bribe-taking Mr. Kwong Ki Chiu.

from gambling houses. 21st. -The missionary refugees from 14th.—Typhoon at Wenchow. Chungking reach Ichang.

15th.—The s.s. Madras wrecked on 22nd.-Decided in Imperial Coun- the Taichow Islands.-Fight between cil that Her Majesty the Mother of the Chinese Men-of-war's men and JapEmperor, is to reign in conjunction anese policemen at Nagasaki ; several with His Majesty until he is twenty killed, and many wounded. years of age.

16th.-M. H. Kobach, Imperial 27th..-An Imperial decree appoints Postal Commissioner, addresses the ing Kung Yang Chen, former Manager Chairman of Municipal Council Shangof the Nanking Arsenal, Taotai of hai, on the subject of & Chinese Shanghai.

Imperial Postal Administration. 29th.– The Anglo-Chinese Conven. 18th.-Flood at Tientsin and neightion reported as signed; the Peking | boring regions.

BIRTHS.

Missionary Journal. Births, Marriages & Deaths. the Rev. W. S. Swanson, ALEXANDER

LYALL, M. B, C. M., of the English

Presbyterian Mission, Swatow, Ar Foochow, July 30th, the wife of the China, to AMELIA SOPHIA AUGUSTA, Rev. (has. Shaw, C. M. S., of a son.

eldest daughter of Charles Norward, At Kiukiang, July 31st, the wife of Berwick, Cornwallis, Nova Scotia. Rev. SPENCER LEWIS of Chungking,

DEATHS. of a son.

At Oakland, Virginia, U. S. A. on the At the London Mission, Shanghai, 15th of July, Rev. Robt. Nelson,

August 4th, the wife of the Rev. J. D.D.
STONEHOUSE, of a son.

Ar Chefoo, August 24th, Mrs. WilAt the Wesleyan Mission, Wuchang, LIAMSON, wife of Dr. A. WILLIAMSON,

on the 12th August, the wife of the of apoplexy. Rev. J. W. BREWER, of a son,

Arrivals and Departures. At Kiukiang, August 16th, the wife of

DEPARTURES.
Rev. C. F. KUPFEK of the M. E.
Mission, of a daughter.

From Shanghai, August 3rd, Rev. W.

W. ROYALL, wife and family, for MARRIAGES.

U. S. A. On the 9th of June, at the Presbyterian From Shanghai, August 10th, Mrs.

Church, Wandsworth, London, by M. P. GAMEWELL and Miss F. D. the Rev. J. Cunningham, assisted by i WHEELER, of Chungking, for U.S.A.

THE

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IT is the aim of the following discussion to confine attention

to the ethical relations of Christianity and Confucianism. However, moral and religious convictions cannot be arbitrarily separated into two disconnected classes, each standing independent of the other. They have their common origin in the unity of the Divinely constituted human nature, and so are mutually interpenetrating. They are indeed the exercise of the same faculties in the twofold relation of man to man, and of man to God. Ethical teaching is an orderly unfolding of man's relation to his fellow man, while right religious teaching is an orderly unfolding of man's relation to God. Thus men's religious convictions lie naturally at the basis of their moral convictions, and it will be found that the breadth, and accuracy, and vigor, of religious convictions, largely determine the breadth, and accuracy, and vigor, of moral convictions. It follows, that a just estimate of the two ethical systems under consideration, cannot wholly ignore the religious beliefs in which they are imbedded.

There is a special interest to the student of the world's history, that attaches to the study of ethical and religious teachings, since these teachings are the great spiritual forces, that determine the varying types of civilization, among the different nationalities of the earth. It is true that the average social life among any people, lies far below the standard of right and duty, which has been set up by Sages and social reformers, and has been responded to by the general conscience. There are tendencies in every man's heart, and in society, however we may account for them, that turn men aside

from those high ideals of virtue, which they have set up for imitation. It follows, that different estimates are formed of the civilization of any nation, according as those estimates are based on the study of the high moral teachings that are found in the best literature of the nation, or on the other hand, are based on the study of the actual social life of the people. Thus it would be easy to point out the most opposite accounts of Chinese civilization in the writings of western scholars, these scholars all drawing their information from Chinese sources. Some have imagined that the ideal China, which is found pictured in the writings of the Sages, is the actual China, and have so described it; while others have described the real China, as it reveals itself to the observing student. But to form a just estimate of Confucianism, we should not place those evils to its account which have not sprung out of its teachings, but have appeared and perpetuated themselves, in opposition to the true spirit of Confucianism. Were a Chinese traveller to make the tour of England and America, pointing out the social evils which he had observed, and charging them back upon Christianity, as the outcome of its teachings, Christian men and women would be justly offended at so rash and undiscriminating a conclusion. So we should not charge against Confucianism those evils of society which have not sprung naturally from its teachings. Its excellencies or defects as an ethical system should, however, be measured, not only by what it has accomplished for men, but by what it has failed to accomplish. A vessel is wrecked in a dangerous channel, by reason of the lack of knowledge of the pilot in charge. In assuming to be able to guide the ship, he has made himself accountable for the misfortune that has resulted. So Confucianism, in assuming to be competent to pilot men through the tortuous channel of human obligation, makes itself responsible for the moral losses which it has not wisdom enough to prevent.

A special interest attaches to the study of the ethical teachings that have prevailed in China, since we find here not only one of the oldest and earliest developed civilizations, but also a civilization that stands in comparative isolation from the world. There is no evidence that the ethical ideas of the Chinese have been borrowed from external sources. Their Sages acknowledge no such indebtedness, but teach that their doctrines are derived from the light of nature. The solidarity and antiquity of the central truths in Confucian ethical teaching forbid the supposition that the Chinese have been learners from the outside world. The Christian scholar is therefore delighted to find in Confucianism, an independent corroboration of many of the ethical teachings set forth in the

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