ART. V. Port Regulations of Shanghai, drawn up by Her Britannic Majesty's Consul, Rutherford Alcock, Esq, and dated November 6th 1846.

THE following regulations, published by direction of H. B. M. plenipotentiary, in the China Mail, from which we copy them, indicate a state of things at Shanghái very different, in some respects, from what exists at Canton, especially in the limits foreigners are allowed for exercise.

I. The Limits of the Port, on the sea side, are defined within the Lines formed by Paou-shap Point bearing west, and the Battery On the right bank at the mouth of the river below Woosung bearing south-west. The Anchorage for loading and discharging cargo is off the Custom House, and extends from the river called the Woosung Kow to that called the Yang-King-Pang. For more detailed instructions on this head, the taking in and discharging of ballast, &c., &c., masters of vessels are required to apply at the Consulate.

2. Pilots can be obtained at Woosung to bring vessels up. In case of necessity, a gun will always bring one off, but the usual signal should first be hoisted. Pilots to take vessels down can be obtained at Shanghae, on application at the Consulate. Each pilot is authorised by Letter under the consular seal to act; and the amount he is duly authorised to demand as a just remuneration for his services, is specified therein.

8. All vessels must be moored within the period of two tides from the time of their arrival at the anchorage, and in no case can a vessel, after she is moored, move or shift her berth, without permission from the Consulate.

4. Masters of vessels will report themselves within twenty-four hours after arrival, unless Sunday should intervene; and they will strictly attend, in all other points, to Article III., of the General Regulations of Trade.

5. Masters requiring to beach their vessels for the purpose of inspection or repair, must apply at the Cousulate for instructions.

6. No goods can be landed, shipped, or trans-shipped after sunset or before sunrise, or between Saturday evening and Monday morning; and no work is to be done on board vessels in harbour on Sunday, except such as may be necessary for the cleanliness and safety of the ship.

7. The discharge of fire-arms from the merchant veasels in harbor is strictly prohibited, as also from the residences of British subjects.

8. Masters of vessels are required to report any passengers at the same time as the arrival of the ship; and seamen and persons belonging to the vessels in harbour are not to be permitted to go on shore without a responsible officer in charge-the masters being held distinctly responsible for the conduct of their men on shore. In the event of any men on liberty remaining on shore after sunset, the master is required without delay to send an officer to find and take them on board. Due and timely notice must also he given of the number and the names of passengers on board of any vessels leaving the port.

9. All cases of death, whether on board a British vessel, or on shore in the residence of a British subject, must be reported within twenty-four hours, together with the best information attainable of the cause of death in cases of sudden demise, to . M. Consul, who will give directions respecting the place of interment.

10. Accidents involving personal injury, loss of life or of property, whether on shore, or in the river from collision of vessels, to be reported at the Consulate as soon as practicable; and in cases of theft, peculation, or assault, where British and Chinese subjects are both concerned, a Chinese, if guilty of any criminal act, and there be no officers of his country at hand, may be conveyed to H. M. Consul. But under no circumstances will British subjects be permitted to use violence to Chinese offenders, or take steps against the Chinese for the redress of their grivances.

11. The distance to which British subjects may proceed into the interior for exercise or plersure, is limited by the time required for the excursion. Twenty-four hours has been fixed as the longest period of absence from Shanghae. This permission does not ex. tend to sailors,

12. All British subjects are required to register at the Consulate within twenty-four hours after their arrival in the port, masters` of vessels, their officers, and crew borne on the ship's papers ex ceptc 1. RUTHERFORD ALCсOK, Consul. British Consulate, Shanghae, November 6th, 1846

ART. VI. Remarks on the words and phrases best suited to express the names of God in Chinese. Written by a Correspondent at Ningpo.

BEFORE a correct decision can be formed, as to what terms are best. suited to express the names of God, we must consider, first (1) the scriptural usage of the Old and New Testaments, as exhibited in the names used, their signification, application and common use, and inquire whether any of them, as Jehovah, Elohim, Messiah, Christ, &c., should be transferred into Chinese; and then, (2) the words, in common use in Chinese, to express the ideas of divinity or divine worship, and how far they are proper to express the ideas which the Christian associates with this glorious and fearful name, “The Lord our God;" also what modifications are needed, and what adjectives, explanations and cautions are required to make our meaning sufficiently clear. To do all this, it is necessary to examine the Chinese usages and idioms, as exhibited in their classics, poetry and popular works, the opinions of educated Chinese and the common modes of speech among the people; and all these should be compared with the scriptural usage, as exhibited in the originals of the Old and New Testaments. And (3) it would also be interesting and profitable to ascertain the usages of Christian missionaries in other parts of the heathen world.

This subject is one of much importance and difficulty. Its importance is seen in the terms of deep reverence which the sacred writers use when they speak of or to the Creator. "Who is like unto thee, Oh Lord, among the gods." Exod. 15: 11. "Thou shall fear this glorious and fearful name, the Lord thy God." Deut. 28: 58. "Holy and reverend is his name." Ps 111:9. "God over all blessed forever. Amen." Rev. 5:9. Its difficulty must be obvious when it is considered that this glorious and holy name is to be used in the language of a people whose ideas of the character of God are dark, and all the terms of whose language that can be used to express his name are necessarily associated in the minds of the people with idols, the work of mens' hands. It is not to be expected that any native term of the language should be without associations to recal their own false gods; but, if possible, let such terms be used as have the fewest and most indefinite associations, and which will thus most

easily bear conversion to the higher purposes for which we design to use them. On such a point as this, it is hardly to be expected that conscientious men, brought up under different influences, and deriving their views of the nature and signification of Chinese words from different sources (for as yet there i no standard author whose decision commands general respect,) should think precisely alike. There is still need of an interchange of views, and a fuller discussion of the subject, and no one should fix his opinions like the laws of the Medes and Persians, unalterably. It may be expected that in due season some considerable degree of unanimity will yet prevail.

I. Scriptural usage. Although there are many names applied to the Supreme Being, in the Old Testament, yet the most of them may be regarded as simply qualifying adjectives, so that our attention needs to be directed only to those in most common and frequent use. These are Yehovah, Jehovah; Adonah, Lord; Ael, mighty or strong God; and Eloha' or Elohim, God.

The words Ael and Elohah or Elohim are so nearly synonymous, that for our purposes they may be considered as the same. The chief distinction between the two is, that the former is more frequently used in poetry than in prose, and when used in prose has comnonly some qualifying adjective attached. With this remark premised, we shall quote either of them indifferently. The word Elohah is commonly used in the plural form Elohim. For our purposes it is immaterial to decide whether this be, because it refers to the plurality of persons in the godhead, or whether it be simply pluralis majestatis. When the singular is used it is commonly in the poetical or later prose writers of the Old Testament. The significations of this word are as follows:

1. Its primary signification is simply God; a divine person, superhuman excellence. Since the Hebrews worshiped the true God, Jehovah, they of course applied the term to him, by way of eminence. But that it means simply God, without specifying true or false, one or many, is evident from such quotations as these:

"There is no God with me," Deut. 32: 39. Is. 44: 6.

"Jehovah is a God of gods." Josh. 22:22.

"Cry aloud, for he is a god." 1 Ki. 18:27.

From innumerable passages it might be made to appear, that the original sense of Elohim is that of the generic name for God. Hence it admits of the article, and of adjectives expressive of multitude, such as, "all ye gods." Ps. 97: 7. "Jehovah is greater than all the gods." Ex. 18 11. "Other gods," "Strange god." &c., &c. 2. As the Hebrews worshiped the one living and true God, it was a matter of course that they should apply to him the generic name for God, and indeed vindicate its reference to him alone. Hence arises its secondary, and by far its most common meaning, the e God. Of this use of the term there are more than a thousand examples. "Jehovah, he is the God." I Ki. 18:39. "Who is God, save Jehovah ?" Ps. 18:32. It is God, that girdeth me with strength." Ps. 18: 33.

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3. That the word does not and cannot mean simply the true God, is evident from the fact, that it is often applied to false gods and idols. When so applied, however, the idea is always subjective, in the minds of the people, that the idol, a representation or object of their worship, was really a god or divinity, or at least contained or represented a divine being. Thus the Israelites said to Aaron, "Make us gods to go before us." Ex. 32: 1. Dagon our god." 1 Sam. 57. It is applied even to female gods. "Ashtoreth goddess of the Ammonites." 1. Ki. 11:15. Hence it is also applied to the private or tutelary gods of each person or nation. "Every one unto his god." "Call upon thy god." Jon. 1:5. "Gods of the hills and of the valleys." 1 Ki. 20:23. "Baalzebub the god of Ekron." 2 Ki. 1:3. To distinguish him from the false gods of other nations, the true God' is often called, "Jehovah God of Israel." 1 Ki. 16:26.

4. It is applied to angels. "A little lower than the angels," Elohim, Ps. S:5. " Worship him all ye gods," Elohim. Ps. 97:7.

5. It is also applied to men, when officially entrusted with authority and power to rule, as it were in God's stead. "I have made thee a god unto Pharaoh," Exod. 7:1. And, "I have said ye are gods." Ps. 82: 6.

6. It is used adjectively as the expression of some great excellence and majesty, or manifestation of glory or beauty, that lifts our thoughts to God. We are not sure but this idea of majesty and excellence is the primary signification of the word, though we have followed the current of lexicographers in assigning another as the original sense. Examples of this signification are such as these: "Cedars of God," Ps. 19: 11, for very noble cedars. "Mountains of God," Ps. 63: 16; 35: 5, very high mountains. "River of God," Ps. 65: 10, deep and full river. A city great to God," Jonah 3:3, a very great city. "Fair to God," Acts 7:20, very fair and beautiful.

The use of the Greek word 80s in the New Testament is so precisely synonymous, that it is needless to quote examples. It could not be otherwise than synonymous for in the great majority of cases the Seventy have translated Elohim by soc, and their version was in common use and exerted a controlling influence when the books of New Testament were written.

As this is a generic, and not a proper name, it is obvious that it should be translated in every version of the Scriptures that is made into a foreign language. We shall consider in the sequel, what term is most suitable to express its various significations, merely remarking here, that the native Chinese term, which includes most of the significations of Elohim and dɛoç, must, other things being equal, be considered as the most proper term by which to express it. In the Syrian monument the word is translated into Chinese by the characters, Ah-lo-ah, but for the reasons above given, we think this example should not be imitated by modern translators.

The God who was worshiped by Israel claimed to be superior to all other gods, and indeed to be the only God. But there were