VARIOUS STYLES OF WRITING.

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Hwuy-e are those characters which have a figurative rather than a literal meaning, but are totally dissimilar

to the Kea-tseay.

Che-ke-tsze are a class of characters which are indicative simply of one thing intended to be expressed.

Although there are many other styles of writing used in China, the above-named are those which are usually adopted. It is considered a proof of high intellectual capability to be a good penman, writing the various styles in a clear hand, the characters severally being finely formed.

The sound of the spoken language is exceedingly unpleasant to an unaccustomed ear, from the peculiarity of the monosyllabic construction of the words, and the monotonous singing method of pronunciation, which is invariably in a slow measured tone-except when the Chinese are excited; then they shout, scream, and yell, at the top-pitch of their shrill voices, the sounds which are uttered being manifold, and most discordant. Although the written characters bear the same signification throughout the Chinese Empire, the spoken language of one province is totally unintelligible to the inhabitants of another; thus they are constantly compelled to express their ideas by the formation of the written characters, and natives of China may frequently be seen tracing with their forefinger on the palm of the hand, or writing, as it were in the air, the symbol of that which, orally, they are unable to make the listener comprehend the signification.

Europeans who have studied the Chinese language generally divide it into four distinct dialects, namely,

the first in order, and held in the highest estimation by the Chinese, is the

Kou-ou-en: this is now obsolete, but was formerly used by the ancient philosophers and sages; the principal works of most of the renowned authors of antiquity being written in this dialect. Occasionally a work is now compiled in the Kou-ou-en; but none but the most learned either attempt, the composition, or perusal of a book, written in this dialect.

Ou-en-te-hang, is used for its sublimity of character, and is well adapted to the purposes for which it is employed, namely complimentary compositions, consisting of high-flown flattery, and hyperbolical adulation; this dialect is held by the literati in great estimation, being considered nearly as fine as the Kou-ou-en.

The Kou-ha-na, or court language, is that which is invariably used by mandarins, and government officers, in all official correspondence, and is spoken at the court of Pekin, and is also used as the medium of conversation in polite circles; in fact in civilized Chinese society a man would be considered A GOTH, being unpresentable, could he not converse in the Kou-ha-na, claim he what province he might for his birth-place. This dialect is used by all modern literary characters in their writings, and is considered to be possessed of a greater variety of expressions, whose significations differ but slightly, and to be more adapted for the purpose of general intercourse, than any other dialect. The mandarins and wealthy, throughout the empire of China, use the Kou-ha-na in their intercourse one with the other, and those only

THE FOUR DIFFERENT DIALECTS.

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can rise to eminence in the state who are proficients in this dialect. There are many and obvious reasons for this measure, all ancient inscriptions, laws, and records, as well as the official correspondence of the past and present are in this dialect; and it is presumed to have been the orginal and unaltered language, of the inhabitants of the Celestial Empire, from the earliest period.

The Hi-an-tang is the Chinese patois; the variations of this dialect are innumerable, each province and district, having a peculiar and distinct patois, which is used by the lower orders; in our opinion, and in that of many others, the Hi-an-tang, or patois, can only be considered as various corruptions of the Kou-ha-na. Although the lower orders understand not a syllable of the court language, the highly educated are able to comprehend the patois of that class, from their knowledge of the Kou-ha-na.

Differences of opinion have lately arisen among the missionaries in China, as to the correct mode of translating the word God, some asserting that Shin is the proper expression, whilst others affirm that Shangtee is the correct word. Sir George Staunton has lately published a most interesting pamphlet on the subject, entitled "An Inquiry into the proper mode of rendering the word God in translating the Sacred Scriptures." To this we refer our readers for information on this important topic, merely observing that from our knowledge of the piety and learning of the Rev. Mr. W. H. Medhurst, we should be inclined to take his translation of the word. The British and Foreign Bible Society are

causing inquiries to be made on the subject, which we trust, for the sake of our heathen brethren, will be speedily and satisfactorily terminated; for we fully coincide in the opinion of Sir George, who writes, "unfortunately these two high authorities (Medhurst and Boone) have come to diametrically opposite conclusions, and until some kind of agreement or compromise can be accomplished between our Protestant missionaries in China upon this vital question, a fatal obstacle seems to stand in the way, at the very threshhold of their pious labours."

THE HEALING ART IN CHINA.

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CHAPTER VI.

Knowledge of the Healing Art-Strange ideas of the human frame-The pulse-Anatomical plates-Circulation of the blood-Internal structure-Surgery-Dislocation of the spine-Broken ribs-Father Ripa's account-Scarification- Acupuncture-When first known to Europeans-Application of caustics-The Moxa-Venesection-Midwives -Drugs-Extraordinary cataplasm-Styptics-Fees of medical men -Medical works-Diseases prevalent in China-Specimen of Chinese semeiology.

BEFORE commencing this chapter, we crave the indulgence of those gentlemen who have made the art of healing their study. We do not pretend to give a scientific description; we merely state facts that have come to our knowledge.

The Chinese have not a correct knowledge of anatomy; and as their peculiar prejudices prevent them dissecting the human body, their ideas of the organic structure are most erroneous: notwithstanding, the study of medicine is held in high esteem by the natives of the Celestial Empire; not merely because a knowledge of the healing art is requisite for the due preservation of life, but they are fully impressed with the notion, there is a close connexion between the human frame and the heavenly bodies. In former times, there was an Imperial Academy for

* The Chinese esteem a knowledge of astronomy most highly. VOL. II.

F