from our correspondents, or from any persons disposed to favor us with their thoughts. It is, perhaps, of some importance, iu the com mencement of Scriptural attempts (and all yet done is scarcely to be considered more than a commencement) to enlighten China, to have this point settled.

[Note. The first and second paragraphs of the preceding article are, we believe, from the pen of Dr. Morrison; the subsequent ones are from that of Dr. Milne. We recommend them to the careful perusal of those who are interested in the revision of the Chinese version of the Sacred Scriptures. Communications for the Repository on this subject, we will be glad to receive.]

ART. VI. Notices in Natural History: proverbs and metaphors, drawn from nature, in use among the Chinese.

CHINESE proverb-makers have not overlooked the many apt illustrations of human life and conduct which are to be gathered from the habits and instincts of the animated beings around them; and some of their comparisons are strikingly characteristic of the modes of thinking so prominent in the popular mind. Thus, for example, the practice of filial duty is enforced by a reference to the lamb and kid; 'look,' say they, at the lamb, it always kneels when it is suckled by the dam.' We have lately met with a work containing a collection of popular comparisons of this sort, which will not be misplaced in a series of Notices in Natural History, while they may perhaps also interest the reader by their novelty. This work, the Koo Sze Keung Lin, or Coral Forest of Ancient Matters, contains a great number of selections from approved authors, arranged into divisions, and is much used by the middle classes, who, usually not having time or talents to pore over the authors themselves, study this compilation, to obtain a smattering of learning. It is somewhat analogous to such works in English literature as Lempriere's Classical Dictionary, and like that work, it serves as a book of reference and quotation. A few notes are added to explain the allusions which are made in some of the sentences.

1. Not to distinguish properly between the beautiful and ugly, is like attaching a dog's tail to a squirrel's body.

2. An avaricious mau, that can never have enough, is like a serpent wishing to swallow an elephant.

3. While one misfortune is going, to have another coming, is like driving a tiger out of the front door while a wolf is entering the back door.

4. [On seeing] one who braves danger and despises death, we say, 'the tiger's cub cannot be caught without going into his den.'

This refers to an address of a chieftain in the time of the Han dynasty, who wished to encourage his troops to carry the war immediately into the enemy's territories: he used the comparison of the tiger's cub, the first part is the author's.

5. When a parcel of vile fellows are greedy for a little gain, we say, 'a swarm of ants gathering about a sheep's droppings.'

6.

When one ardently loves his own child, we say, an old cow licking her calf.'

This refers to an emperor who killed a promising son of one of his ministers, and then insultingly asked him why he looked so poor and sorrowful; to which the bereaved parent made this reply.

7. When one exaggerates beyond all bounds, we say, 'he paints a snake and adds legs.'

8. When advancing and retreating are alike difficult, we say, 'a young ram caught by the horns in a fence.'

9.

bird.

The cock has five virtues; he is therefore called the virtuous

He has a crown on his head, a mark of his literary spirit; and spurs on his feet, a token of his warlike disposition; he is courageous, for he fights his enemies; and benevolent, always clucking for the hens when he scratches up a grain; and faithful, for he never loses the hour.

10. The instinct of the wild goose is to follow the sun, for which reason it is called the bird of the sun.

This name alludes to its migrations in the spring and autumn.

11. The gentleman who has no bowels, is a term which is given to the crab.

12. The envoy in a green jacket, is an appellation given to the parrot.

13. [To attempt] to draw a crane and finish it a stork, is the beginning of learning.

14. To sketch a tiger and paint it a dog, is to aim at a work of genius and spoil it.

The first of these two sentences describes the ignorance and blunders of a tyro; the second the repeated corrections of a man who is imitating a work of genius beyond his powers.

15. When a fox assumes the tiger's terrors, it is called borrowing power to become wicked.

It is the popular opinion that the tiger follows in the trail of the fox, upon which the fox thinks himself very much dreaded, because the wild beasts flee before him; so is a wicked minister who oppresses the people in his master's

name.

16. The baboon has many doublings, a comparison of a man who is undetermined.

17. The lang and pei mutually leaning upon each other, is a comparison of a man whose affairs are in confusion.

"The lang is an animal which has short hind legs and long fore legs, while the pei has short fore, and long hind, legs; neither can go without the other's help: so is a person who has lost the management of his affairs."

18. When the goose flies south, those which lead are the hosts, those which follow are the guests.

This is said to take place when the birds arrive at the feeding grounds; it may also allude to the well-known wedge-shaped form of the flocks when flying.

19. When a patrimony changes masters, it is like swallows nesting in another man's house.

The roofing in Chinese houses is left without ceiling, and swallows frequently build their nests under the rafters, where they are left unmolested by the occupants.

20. To nourish a tiger and thus bring calamity on one's self, refers to such as draw down misfortunes by their own acts.

21. A fierce wolfish man is like a trunk which is both scathed and branchless.

A displeasing unsightly object, with whom no one will associate, from whom no good is to be derived.

22. A ruffian, who acts the part of a furious man, is like a tiger furnished with wings.

23. The king of Tsoo saluted an angry frog, because of all vermin it is the most fearless of death.

This was done in sight of his guard, for the purpose of inspiriting his troops, and showing them his respect for bravery.

24. To attack a thousand tigers with ten men, is a comparison for one who undertakes a difficult business.

25. To ride a fierce dog, in order to capture a lame rabbit, is a metaphor for attacking a contemptible enemy.

26. Brothers are like quails mutually assisting each other; husband and wife resemble the pairing of the phoenix.

27. The unicorn is the chief of all hairy animals, and the tiger is the king of wild beasts.

28. The goat is called soft-haired, and also the long-whiskered clerk; the hog is named stiff-maned, and also the black-snouted general.

29. A domestic leopard, with black round pupils, is a term of praise for a cat.

30. To have power and yet not be able to effect one's purpose, is to say, although the whip is long it still will not reach the horse's belly.'

31. In accomplishing a small object do not employ great persons; it is like cutting off a fowl's head with a battle-axe.

32.

A fierce man, who grasps all at once, is said to swallow

like a whale.

33. Of a pilfering thief it is said, he steals like a dog.

The dog never carries away more than his mouthful, while a whale takes in a vast number at once.

34. To cherish a bad man, is like nourishing a tiger; if not always filled with meat he will turn and devour you.

35. To cherish a bad man is like nourishing a hawk; while he is hungry he will remain near you, but will fly away as soon as he is fed.

36. A multiplicity of affairs, is called a porcupine's skin; and small gains, a fly's head.

37. The doubts of the mind are like the doublings of a fox.

38. The joys of man are like the skipping of a sparrow.

39. To instigate a villain to do wrong is like teaching an ape to climb trees.

40. To receive a benefit and never requite it, is called catching a fish and throwing away the net.

41. Tsuy shot a sparrow with a pearl, which was losing much to obtain a trifle.

42. In pelting a rat avoid the vase, which is, by freeing the worthless to save the valuable.

The rat is running before a precious vase, and if you pelt it there is danger of breaking the vase; better let the rat go.

43. To screen yourself under the power of a superior, in order to oppress people, is like a fox burrowing in a city wall, or a rat under an altar.

The fox would not be unearthed, or the rat disturbed, for fear of injuring that which gave them protection; so an oppressive underling would not be impeached, lest the master's wrath should be incurred.

44. To busy one's self about profitless matters is more useless than earthen dogs or crockery hens.

Reference is here made to the earthen images which are placed upon graves as if to guard the dead.

45. To employ an inefficient person to do a difficult and dangerous task, is like taking a locust's shank for the shaft of a carriage. 46. Man is born and quickly dies; he is like an ephemera in this world.

47. A small mind undertaking to manage great difficulties is like a Yué country hen sitting on stork's eggs,

The hens of the Yue country were proverbial for their diminutive size.

48. When a mean man turns and reviles an honorable man, it is like a pigeon sneering at a roe.

49. When a fool is ignorant of the mind of a prince, we say, how can a sparrow know the will of a wild swan!'

This refers to a story of Chin Shing, who once, when ploughing, complained to his companions, another day when I am an honorable man, I shall not forget this drudgery.' They sneering said, You a hired ploughman become honorable!' Chin with a sigh replied, What can a sparrow know of the motions of a wild swan?' He afterwards became prince of Wei.

50. When a prince disregards the contempt of mean men, we

say, 'what does a tiger or leopard care for the snarl of a dog or a sheep!'

51. To climb a tree to catch a fish, is to talk much and get nothing.

52. To test the goodness of one horse by looking at a portrait of another, is to dwell upon the minutia and lose the reality.

53. For a wicked man to trust in the help of others, is like a tiger sheltering himself under a hill.

54. As a fish out of water, so is a poor man who has no home. 55. A wren's nest occupies but a single branch in the forest; and a musk rat at a river drinks only his belly full.

This was said to a glutton, who was attached to the service of a nobleman, and reproved by his master for gormandizing. It is also used by supplicants to rich people: You have such an abundance, that the loss of the little I require will never be felt.'

56. The owl is the bird which eats its mother, and the ounce the beast that devours its father.

57. If a blind man ride a restive horse in the night he will stumble into the deep ditch, is the excuse of a poltroon to avoid danger. 58. A fish sports in a kettle, but its life will not be very long. 59. If a swallow builds her nest on a tent, she will not have much repose.

This was said by a statesman when complaining of the dangers and vexations attendant upon his high office.

60. He who can see little things very accurately is like a frog in the bottom of a well.

61. A man of talents among a crowd of fools, is like a crane stalking among hens.

62. A sheep dressed up in a tiger's skin, is a metaphor for a superficial scholar.

63. To watch a tree to wait for a rabbit, describes a man cherishing a fool without talents.

This alludes to a story of a farmer, who one day saw a hare run against a tree and break its neck, whereupon he left his plough to watch the tree for the hares.

64. When the goby is imprisoned in a dry rut, it is hard for it to wait till water is brought from the river; so is a very poor man.

The goby, or some other fish, is here referred to, which is supposed to descend from the clouds, live in the puddles and ruts of the road, and after a while the water is dried up, and the fish, like a poor man, is near immediate starvation.

65. A wicked man is like a tiger, with wings, who has power to seize men and devour them.

66. The aspirations of a man of talents are like the attempts of an eagle in a cage to soar aloft to the clear ether.

However close the cage may be shut, or well the eagle fed, it will always show a desire to get out when it hears the rising tempest; so will a scholar rise above poverty and contempt.