their lying be attributed to their truckling fear of officers, and their thieving to the want of sufficient food or work."

"On the whole, the Chinese present a singular mixture; if there is something to commend, there is more to blame; if they have some glaring vices, they have more virtues than most pagan nations. Ostentatious kindness and inbred suspicion, ceremonious civility and real rudeness, partial invention and servile imitation, industry and waste, sycophancy and self-dependence, are with other dark and bright qualities, strangely blended. In trying to remedy the faults of their character by the restraints of law and the diffusion of education, they have no doubt hit upon the right mode; and their short comings show how ineffectual both must be until the gospel comes to the aid of ruler and subject, in elevating the moral sense of the whole nation."—Vol. II, pp. 95, 98.

The question whether this remarkable people is to remain unchanged, as immovable in the future as in the past, is a question to which we are naturally led by reviewing the causes which have hitherto been so powerfully conservative of all Chinese peculiarities.

The attempts which have been made heretofore to bring the Chinese people into active communication and sympathy with other nations, have been almost entirely unsuccessful-absolutely so in respect to permanent results. If we look only at past attempts, we find little encouragement to future effort. Since the promulgation of the gospel, there have been various efforts to introduce Christianity in one form or another into China; but Christian ideas and principles have never obtained a permanent footing there. In eighteen centuries, the leaven of the gospel has not been able to work itself into the minds and hearts of that singular people. There is reason to believe that some of the very early teachers of the Christian church preached in China; and it is certain that those missionaries of Asia, the Nestorians, traveled through this country and diffused some knowledge of Jesus. For centuries they toiled and gained converts, but the only remaining monument of their labors is a tablet of stone erected in the eighth century, and containing the oldest Christian inscription yet discovered in Asia. Their proper memorial, in existing Christian communities, can not be found.

The Roman Catholic church has sent, beginning with the thirteenth century, some of its most devoted and persevering ministers to establish the Papal power in the Middle Kingdom. The followers of Loyola, Dominic and Francis, have emulated each other in hardships and abundant labors to extend their own orders, and enlarge the spiritual dominion of the Papal See. They have used the skill and the arts which have been so successful in founding and maintaining their system in every other portion of the earth. They have lavished wealth, distributed indulgences, yielded to the national prejudices, changed the popular rites only in name, permitted idolatrous practices, flattered, and threatened. They have worked apparent miracles, made

themselves useful to the magistrates, and kind to the poor, until their learning and charity became famous. At first, and for a while, they achieved great conquests. Their converts were counted by thousands; even the Emperor regarded them with favor. They held high positions in the kingdom, and were thus enabled to arrange and work the machinery which had subdued Europe; but with what success? So soon as they attempted to interfere with the only form of religion which was observed by the nation, namely, the worship of ancestors, they were banished from the Empire, and obliged to preach by stealth if they inculcated anything contrary to the national belief. The result of the experiment is thus summed up.

"That there may have been true converts among the myriads of adherents to Romanism is probable; but what salutary effects has the large body of Christians wrought in the vast population of China during the two hundred and fifty years since Ricci established himself at Nanking? None, absolutely none, that attract attention. The five or six thousand native Romanists at Macao are as a whole less enterprising and industrious than their Pagan countrymen; and they are no more charitable or cleanly. What they are in the interior is not known except by hearsay from a few natives."

"Their works and influence upon their pagan countrymen show how little leaven of godliness there has been in the lump, and both priest and people can not well refuse to be judged by evidence furnished by themselves."-Vol. II, pp. 324, 325.

When the gospel preached by missionaries of primitive zeal in the first ages of the Christian church, has failed to produce any permanent effect,-when Romanism with all its appliances has not succeeded in preventing the practice of the ancient idolatry even among its own converts, it seems discouraging to think of new efforts.

Nor is there much encouragement in the results of diplomatic missions to China from the governments of other nations. The repeated embassies from European governments to the court at Pekin have increased, rather than diminished, the arrogance of the Chinese; since the legations were regarded as acknowledgments of inferiority, and the prostrations and ceremonies necèssary to a conference with the Emperor were construed as concessions to his authority, while the accompanying presents were received as a tribute. If we are to judge only from the past we must conclude that China is to remain forever isolated, a world by itself.

But the past is beginning to be disconnected from the present. New agencies have recently been introduced, and already their influence is beginning to be seen in their results. That war of Great Britain upon China-a war which after all the excuses that . can be rendered in behalf of the invaders, was still, in the language of our author, "entered into and carried on to obtain indemnity for opium seized, and, setting aside the nicety of west

ern international law which the Chinese government knew nothing of, justly seized,"-has terminated in the removal of many obstacles which had secured the Chinese mind from foreign influence, and has opened a breach for the entrance of the mightiest revolutionizing agencies.

When Rev. Robert Morrison, in the year 1807, alone and almost unbefriended, went to Canton, and began the labors which ceased only with his earthly existence; few would have imagined, that in that humble but fervent soul there was carried to the millions of the Chinese empire, a spiritual power which was to work, in the coming ages, a radical transformation on the people who had remained among the nations ever since the deluge, unchanged and alone, as a granite pillar among the sands of the desert. Truly the kingdom of heaven comes not with observation.

That holy man published a dictionary of the language, and with Dr. Milne translated the entire Bible, and was then taken from his labors, before a single evangelical church had been gathered, and when only one or two converts had been gained to the faith in Jesus. But during the last fifteen years, the seed has begun to germinate, and although planted in silence and darkness, and with tears, it is already bearing blossoms and fruit. The gospel preached in simplicity, and accompanied with the power of the Holy Spirit, can overturn the bulwarks which have withstood the revolution of centuries. The influence of the gospel on the mind and heart is what the Chinese character needs. This will inspire it with new life, will give it breadth and depth, will illumine its features, will awaken intellectual activity, and so create that consciousness of inward force which is the only basis of progress.

Man can not penetrate the secrets of providence to discover for what cause the Chinese have been permitted so long to maintain their seclusion. Perhaps the valuable arts and discoveries which they have preserved would have been lost if entrusted to others; and perhaps God may have yet some great work for them to accomplish. Of this however we may be confident, that if they reject the knowledge of the truth and the means of moral renovation and improvement, they must sooner or later yield to some other race with a higher standard of virtue; for God has written it in all history as with a sunbeam, that the righteous shall inherit the earth.

A great nation is now beginning to be planted along our western shores, to whom the waves of the Pacific will afford an easy passage to the land of Sinim;' for the ocean that was once a barrier is now a broad highway. China will soon feel the influence not only of the British arms that have forced an entrance for commerce, but of other and mightier forces; and the world's experience is at fault, if China can stand immovable

in the presence of such a race and such institutions as are now to be established right over against her, looking in upon her from the east. Civilization having pursued its westward march over continents and oceans, will shortly return to its birthplace, with all its trophies and its accumulated riches and powers; and when the circle is complete, and the globe is belted and girdled with lines of uninterrupted intercourse, and with the universal circulation of knowledge, we may anticipate that prophecy will ere long become reality, and there will be "new heavens and a new earth wherein dwelleth righteousness."

The use which we have made of the volumes before us, has probably given the reader a better idea of their value, than a more critical analysis could have afforded. We hardly need say that they contain many entertaining sketches of manners and customs which it would be impossible for us to notice particularly. To all who desire valuable information rather than mere amusement, we cheerfully recommend the work as a repository of interesting and instructive facts concerning a most wonderful people. We have ourselves learned from the perusal of Mr. Williams's volumes a far greater respect for the Chinese as to their literature, their government, their domestic habits, and their morals; yet we turn from the perusal with an increased feeling of gratitude for our ancestry. If our ancestors, long after China was adorned with gorgeous temples, were worshipers of Odin in Scandinavian forests, they nevertheless had something that could be called religion; if they loved war, they hated despotism; if they lived at first in huts, they learned by-and-by to build castles, and churches, and Westminster Halls; if they had not the arts of civilization by tradition from Noah, they acquired or invented them; if their institutions exhibit no antediluvian lineaments, they embody principles older than the creation: and we thank God that we are of their lineage.

The two races may be fancifully represented by their respective maritime conveyances; the one is a junk, the other an ocean steamer. The former, made of teak, may have lasted already a hundred years, and is constructed exactly upon the model that was in use long ere the Norsemen ventured in their rude open barks upon the stormy German Sea. It is finished within and without with minute attention, and is capable of furnishing as comfortable a dwelling for its inmates in ages to come, as it has in the past, if circumstances are not altered. The steamship, constructed of iron, on a model chosen not for its antiquity but its merits,-fashioned not like the junk in imitation of a monster of Chinese imagination, but after the same principles with God's machinery in the living fish whose path is in the wavesnot subject to the arbitration of the inconstant elements, but containing in itself the power of locomotion at a speed which out

strips the breeze and resists the storm,-typifies in its construction and energy the race which in a few hundred years transformed the open skiff into a vessel so complete and mighty.

The junk has floated safely in the peaceful waters where it has hitherto been sheltered from the tempests that have shaken the outside kingdoms; but the winds and tides, impelled by new forces, are setting towards those enclosed and tranquil waters. The breath of God is abroad upon the deep, and will disturb the billows. The voyagers must awake, and seek a safer ark, or they will be overwhelmed.

ART. IV. GEORGE HOOKER COLTON.

The American Review: A Whig Journal, devoted to Politics, Literature, Art and Science. New York: GEORGE H. COLTON. 118 Nassau street. Vols. I, II, III, IV, V, and VI.

THE "American Review" was established, in the city of New York, in the early part of the year 1844, by George H. Colton, and was successfully carried forward, under his superintendence, until the close of 1847. After the last number of the sixth volume had been made up, and was ready to go to press, Mr. Colton was seized with typhus fever, which terminated his life on the first of December, 1847. It is seldom that the death of one so young has power to awaken so sad and mournful an interest in so large a number of minds. It is rare indeed, that death extinguishes so much life, quenches a hope so ardent and aspiring, and breaks in upon plans so enthusiastically cherished. Among those most intimately acquainted with the operations of his mind, this feeling, in connection with the news of his death, was the predominant one-that death, in this instance, had subdued a most unwonted energy, blasted a most untiring ardor, and set at nought purposes which had been pursued with a sleepless activity. More than a year has now passed since this event occurred. The feelings which were first awakened by the report of his death have been softened; and it seems a very suitable time to attempt a brief estimate of his character and literary genius. It is not our purpose to write what might be called a biography. We are not in possession of the requisite materials. A simple sketch, embracing only the most prominent outlines of his life, will be given, preparatory to a brief analysis of his moral and literary character.

George Hooker Colton, son of Rev. George Colton, was born on the 27th of October, 1818, at Westford, Otsego Co., in the State of New York. We have little information touching the incidents of his early life. In the year 1833, or in the following