ART. IV. Memorial recommending that tea, rhubarb, and silk, be sold to foreigners at fixed prices: imperial reply to the same. A MEMORIAL, Soliciting a careful consideration of the means of restoring wealth to the country, and, at the same time, of curbing the foreigners, and improving the national resources; his sacred majesty's perusal of which is humbly implored.

Of late years, the irruption of opium into China, and the efflux of silver which it has occasioned, have repeatedly claimed the imperial attention, and have called forth frequent investigations and prohibitions, as appears on the public records of every province. To the dull view of the memorialist it seems, that, the draining of the country being incessant, it is certainly right to have recourse to impressive enactments aud severe punishments, with the hope of wholly staying the evil in future. And the deterioration of the native spirit of the people being extreme, it is further important, to seize all occasions, and to resolve upon wise measures, for restoring them to the condition of times past.

Inquiries have served to show, that the foreigners, if deprived for several days of the tea and rhubarb of China, are afflicted with dimness of sight and constipation of the bowels, to such a degree that life is endangered. How trifling, in comparison with tea, then, are the medicinal benefits derivable from opium, and its power of keeping off what is hurtful!-Opium is not smoked by every one in China; while tea and rhubarb are necessaries of life to each individual foreigner. How small, then, in comparison with tea, the quantity of opium required! If, under these circumstances, the foreigners can, for an article not alone useless, but injurious also, command profitable returns from China to their distant lands,— can it be, that China is unable, by her useful and beneficial productions, to draw into her coffers the silver and the money of foreign regions? Without hav. ing considered the demands of the occasion, or weighed the circumstances, rashly to assert, that the evil is so firmly established, as to be past prevention, and thus to cause China to neglect its means of acquiring full command over the paths that lead to wealth, proceeds manifestly from imperfection in the conception of measures, and inefficiency in the preparation of defenses. At this period, more than at any other time,- a period in which we find the value of our silver

enhanced, our copper coin depreciated, and the collection of the land and capitation taxes, the transport of grain, and the levying of the gabel, all alike impeded, it becomes of especial importance, to restore order to affairs, and to take means for the recovering of our lost wealth, ere all become exhausted.

It is, therefore, right to request, that the imperial pleasure may be made known to all the governors and lieut.-governors of the maritime provinces, requiring them with hearty earnestness, and mature consideration, to arrange measures for fixing prices on the tea and rhubarb purchased by foreigners, and for preventing these being given in exchange for opium or any other foreign commodities, allowing them to be purchased with pure silver alone. Also that they be required, carefully to deliberate on the rules proper to be adopted, in reference to the transport of tea and rhubarb from the places of their growth in the several provinces,-to the subjecting of them to examination, to the requiring passes, to be taken out, and to the placing the care of observation in the hands of the local officers along the coast. These regulations should then be submitted for imperial approbation before being put in practice. And thus the growth of the all-pervading evil may be arrested.

Should any depraved natives be found to proceed to sea, in order to effect clandestine sales at lower prices, in that case severe regulations should be established for the entire stoppage of such traffic, and the effectual intimidation of the parties engaged in it. By the adoption and enforcement of such measures, the evil of a clandestine exportation of silver will be wholly eradicated, and the crafty cunning of the barbarians will cease to grow and flourish; our productions will enable us again to reach the goal of happiness, and the native spirit and vigor of China will be gradually restored. The attainment of these objects is dependent upon the sincerity with which the said governors and lieut.-governors aim at faithfulness of conduct, at supporting the honor of the nation,-upon the determination with which they seek the increase of our wealth, and the enrichment of our people. They must observe well the entire field of action, they must truthfully perform their parts, and, while seeking to restore our lost wealth, they must not lose sight of the necessity for striking terror into the barbarians. Such conduct, it may be hoped, will be not without advantage to the national resources.

Again, the laws are found to contain restrictions upon the exportation of raw silk, and yet there are none of the foreign nations that are unable to weave. Camlets, broadcloths, and similar goods,

they have during many years clandestinely brought for barter. This has long passed unregarded. Upon raw silk, also, a legal price should be plainly fixed, in the same manner as upon tea and rhubarb. Thus the road to wealth will be still further secured.

These feeble and obscure views are presented for his sacred and august majesty's perusal, with the humble petition that their fitness or unfitness may be determined. A respectful memorial.

[The above memorial was brought anonymously to the notice of his imperial majesty. In what manner such anonymous documents are enabled to reach their destination, we are ignorant: notwithstanding the strictness exercised by the office of memorials in examining papers intended for the imperial perusal, there are many such. The following is the imperial reply to the anonymous memorial.]

IMPERIAL EDICT. A memorial has been presented, pointing out, 'that the people of China do not all make use of opium, while tea and rhubarb are necessaries of life to every foreigner, and soliciting that prices may be fixed on the tea and rhubarb, and that the giving them in exchange for opium or other foreign goods may be prevented, and the purchase of them with pure silver alone allowed.'

Since opium has spread its baneful poison through China, the quantity of silver exported has been yearly on the increase, till its price has become enhanced, the copper coin depreciated, and the land and capitation taxes, the transport of grain, and the gabel, all alike hampered. If steps be not speedily taken for our defense, and if we do not strenuously seek to recover ourselves, the useful wealth of China will all be poured into the fathomless abyss of transmarine regions. The evil consequences to the national resources and to the people's well-being will be great.

What is recommended would seem to be practicable. Let Tăng Tingching, Eleäng, and Yukwan, consider well the demands of the occasion, and weigh all the circumstances; let them minutely discuss and carefully mature measures, whereby the national wealth may be restored, and at the same time the means of striking terror into the barbarians may not be lost sight of. Let them also with hearty earnest. ness, and prudent discretion, deliberate and report as to the rules proper to be adopted, in reference to the transport of tea and rhubarb from the places of their growth in the several provinces,-the subjection of them to examination,-the requiring passes to be taken out,the placing the care of observation in the hands of the local officers along the coast, and the adoption of a like policy in regard to the exportation of raw silk. They must not suffer their subordinates

to influence them, by any pretence of the evil being so firmly established as to be past prevention, or to induce them to continue a system of connivance, perversion, and neglect. Let a copy of the memorial be sent for perusal, at the same time that these commands are brought to the knowledge of Tang Tingching and Eleäng, by whom they are to be communicated to Yukwan. Respect this. M.

ART. V. Some remarks on the Chinese terms to express the deity. Selected from the Indo-Chinese Gleaner, vol. iii. No. 16, for April, 1821, pp. 97–105.

MR. Editor, It is known to some of the friends of the Bible Society, that a French gentleman has argued, that teen choo, heaven's lord,' used by the Roman Catholic missionaries to express, in Chinese, the deity, is the only term afforded by that language to convey the idea intended. But teen choo is a new expression in Chinese. Shang te, the high or supreme ruler,' is a Chinese phrase, and was used by the first Romish missionaries. Some of them have used shin, ‘deus, dii, spiritus, god, or gods, a spirit.' The translator of the manuscript harmony of the gospel, in the British Museum, always uses shin. The Mohammedans in China use choo, a lord.' The Chinese word choo, has all the latitude of the Latin word dominus, and the English word lord. Other translators use these words sometimes apart, and sometimes in connection. They say, as occasion requires, either shin, or choo, or shin-choo. M. Rémusat, and those who insist that teën choo alone must be used, had they made more use of the Sacred Scriptures, would have found an uniform adherence to one term extremely embarrassing. Would they have rendered all the several names or titles of the deity, in the Hebrew and Greek Scriptures, by one Chinese term only? If they had done so, would it have been judicious? Bishop Lowth, in his translation of Isaiah, prefers retaining the name Jehovah to translating it; and bishop Horsley argues, that it ought not to be translated. Did not the New Testament writers translate it?

In our language, with our previous education, the term Jehovah, is solemn and dignified; but to a people who know not the true God,

the name itself commands no more respect (I say this with much reverence and seriousness) than John or Thomas. By whatever Chinese characters the sound of that sacred name be expressed, for example, ya-ho-wa, it inspires no feeling of respect and seriousness. A translation, whether it be by choo, or shin choo, fills the mind of the reader with reverence. In Chinese, the expressions which excite most awe and solemnity are teen, 'heaven;' shang teën, 'the heavens above,' or 'the supreme heavens;' shin teën, 'the divine heavens;' hwang teen, the imperial heavens;' and colloquially, teën laouyay.-Laouyay is a term of respect applied to persons, like Mister, Monsieur, Senhor, &c. Shang te, 'the ruler, or potentate, on high,' also commands great reverence. That teën choo, 'heaven's Lord,' is a dignified and proper epithet occasionally to be used, is not disputed. The question is, shall it be the only term used to express the deity? I should be glad, Mr. Editor, to see your sentiments, or those of any of your correspondents, on this subject.

2.

As our correspondent wishes us to give our opinion, we must attempt to be impartial, if we should even condemn ourselves. For it is one of our maxims (however far we may fail in coming up to it) that an editor, at his desk, should be as impartial, as a judge upon the bench; and that neither of them ought to sacrifice the interests of truth or justice, to please his friends, or to cover his own errors.

We have already, in part, expressed our opinion on this subject. (Vide vol. ii. p. 150 to 152.) We have remarked, that, in native Chinese books, the word 'shin seldom if ever denotes the deity,' and in so far we are of M. Rémusat's opinion. But we must differ from him exceedingly, if he mean to assert (for we have not seen what he has published on this subject) that shin is not as good an expression as teen choo. The fact is, as our correspondent has above hinted, that the Chinese language possesses no single appellation expressive of the ideas which Christians connect with the words God, deity, &c.; and it follows, from hence, that such appellations as have had the sanction of long and universal use in China, and which are found to inspire the greatest reverence, should be adopted. We run no risk in asserting that shang te, teën, and taou, especially the two former, are of long and universal use, and inspire the minds of the people with feelings of awe. Shang te is now less frequently employed, which is the only objection against it. Shin is, indeed, daily and universally used, but rarely in the high sense of deity.'