like a little hill overgrown with trees and shrubs, and, in front of it, the usual font and tables for sacrifices. Beside it stood a huge tablet, on which were engraven in seal characters, the name and doings of Confucius; it was twenty-five feet high by six feet broad. On the west of the tomb was the place where Tze-kung sat and watched over his master's grave, and mourned for him; it was originally a mere hut of reeds, but now a pretty little house has been erected on the spot in memory of his self-denial. He is preeminently respected by the Chinese, inasmuch as while many of the disciples built huts around the grave, and dwelt there for three years, he alone remained three additional years, sorrowing for his master. On the west of the tomb of the sage we have that of his son, Le, the father of Tsi-ze, and all around the graves of the representatives of the clan, among whom are not a few most worthy men. Towards the east are the graves of less important descendants, and, as on the burial grounds of the family of Mencius, we found the grave-stones all marked in generations from the sage.

In the same direction, a few lí outside the city gate, lies the temple of the "DUKE OF CHOW," the great ideal statesman whom Confucius so constantly held up for imitation. We approached the spot with no little interest, knowing that here we should see his statue, a reputed likeness. The building stands in a large inclosure full of old cypress trees. On the left and right of the avenues by which we approached are tablets erected to his honor by almost every dynasty: here is one so far back as the Tang, another by the Yuen, and so on to the present day. One more conspicuous than its fellows

proved to have been erected by Kang-hí, in his twenty

sixth year.

A little to the east of the temple of duke Chow, some five li from Kio-fou, lies the temple of the ancient emperor SHAOU-HAOU. It is contained within an oblong inclosure surrounded by a high wall. Entering by the south, we passed up a long avenue of old cypress trees, then through another gate into a garden; at the north of this garden stands a temple in which there were no images, but only a place for a tablet of the deceased-the tablet, we were told, was in the city being repaired. In front were two tables, erected by Kien-lung in honor of this emperor, and behind the place for the tablet were red boards on which dragons were profusely painted. But the most interesting object lay behind this building. Here was the tomb itself; it was a pyramid built of large blocks of granite compactly placed together; on the top was a small house, made with turned-up eaves, in the present Chinese fashion, and covered with porcelain brick. An old tree grew out of the middle of the pyramid, and gave the whole thing a most venerable appearance. The pyramid was not at all to be compared to the Egyptian ones for size, but of the same shape, and instantly reminded one of them. Anywhere but in China would we look for such structures. But this is another indication of the antiquity of the Chinese, and the oneness of the human race.

Within the city is also a temple in honor of Yênhwuy, or Tze-yuen, the favorite disciple of Confucius, who was for some time inconsolable at his early death; on this account, and not for anything Yên-hwuy has done or said, the Chinese have conceived an extraordinary

esteem for him. His temple, which stands inside, is grander than that of Mencius, and his tomb, which, like his master's, lies in a beautiful forest, is held sacred to this day.

Satiated with sight-seeing, we now turned our faces toward Sz-shui-hien, and hastened our steps as the afternoon was far advanced, and we had fifteen miles before us; and yet we could not hurry, the whole district was so full of interest. There on the southeast of us was the Ne-kew hill, or the Ne hill, to which Ching-tsai, the mother of Confucius, went to pray for a son.

North of us are the hills among which stands one of the five sacred mountains of China, and the chief of them, viz: the Tai-shan, or Tai hill. There Shun offered sacrifices first on his great journey to survey his kingdom. The sacrifice was offered in the sacred month of the year, about B.C. 2272.

The river on whose banks our road partly lay, and on which we were impinging every now and then, was also historical; it is the Sz-shui river spoken of in the Tribute of Yu, B.C. 2210, famous for its sounding stones, which formed part of the taxes.

Arriving at Sz-shui-hien after nightfall, we had some difficulty in obtaining an entrance, but noticing no object of interest, we proceeded early on our way. On our route we visited the temple of Tse-loo, another of the disciples of Confucius; his statue interested us. His temple is now out of repair, but his memory is still fresh and fragrant.

This city, Sz-shui-hien, stands at the limit of the level country. Leaving it, the ground begins to ascend, and becomes gradually more and more rugged. We passed

several villages, and reached Woo-tai just after the sun had gone down; spending the night here amidst discomforts, we in the morning set off for the city of Hung-yinhien.

Passing on, we came in sight of another historical object, the eastern Mung hill, which is mentioned as having been brought under cultivation after the waters had been carried off by Yu, and on which, in ancient times, sacrifices had been offered, as we infer from the remarks of Confucius in the Lun-Yu. It is also famous as having, in modern times, called forth the poetical genius of Kienlung, who composed a piece of poetry in view of its snowclad summit, on one of his journeys to the southern parts of his kingdom. Not far from this hill is another called Yu, where Shun kept Kwan, the father of the great engineer, till he died. It was also from the valleys in the neighborhood that the famous variegated pheasants' feathers came, which are also mentioned in that sort of dooms-day book, and which were, even in those times, used for military decorations.

On the succeeding days our party passed through the Hien city of Wei, the country undulating and gravelly. Advancing, we came in sight of the Lai-chow hills, where lived the wild tribes, whom Yu instructed in the art of tillage and pasturage, nor does his teaching seem to have been ineffectual.

We next set out for Hwang-hien, which we reached in two days; we were entering that district called in old times Yu-e, the place to which the emperor Yaou is supposed, with justice, to have sent the astronomer "He," B.C. 2300, to observe the rising sun. From Hwang a short journey took us to Che-foo, the termination of our long trip.

EDITORIAL REVIEW.

REMARKS ON THE DOCTRINES TAUGHT BY THE CHINESE SAGES, AND THE INFLUENCE WHICH THOSE DOCTRINES HAVE EXERTED ON THE CHINESE MIND.

When people have been engaged in reading a book in concert, it is pleasant to sit down together and converse about it. We have been reading a synopsis of the Four Books, with a sketch of the lives of their authors and compilers, together with a variety of specimens of more modern Chinese literature. We also have access to books which portray the character and condition of the inhabitants of China at the present day; and now, perhaps, we are prepared to make a few reflections concerning the character of the sages, the nature of their doctrines, and the influence which these doctrines have exerted on the people of China.

We may remark, first, upon their Proverbs and Moral Maxims. The reader, as well as ourselves, has been struck with them. How much like Scripture some of them are! but generally we notice that they fall short of the high standard of morality which we find in the Bible. In several places we find that which at first sight may