nature. Any one of these may be possessed, without the individual possessing them being entitled to be considered as a god; hence angels, magistrates, idols, and apostles, though called gods, are not properly gods, because they do not possess all the requisites above mentioned. We conceive that we have shewn from the Chinese classics, that Te and the five Tes, possess all these, while those who are merely Shins, disconnected from Te or the Tes, certainly do not possess the first, and not necessarily the last. We do not say, power or dominion constitute the only attribute of God, but we do say that where a being does not possess dominion he wants one of the main requisites of divinity. It has been said, that the only idea inherent in Te is that of sovereignty; but this we deny, as from the Imperial Dictionary it appears, that divinity is one of the ideas inherent in the term; also that virtue, and that of the highest order, is a necessary ingredient, without which no human being, however hight his rule, is entitled to take his stand among the Tes. In process of time it happened, that by usurpation on the part of earthly rulers. and by flattery on the part of their subjects, this name came to be applied to the great among men. That a large amount of moral excellence, however, and not extent of earthly dominion, is thought requisite before any can be denominated a Te, is evident from the fact that some who have never been invested with earthly rule, have been elevated to the rank of Te, by those who blindly deified them; such as Kwan-yu, Shih-kea, Laou-keun, and others; who have been raised to the rank of gods, on account of their supposed resemblance to Heaven in virtue; while others who have possessed supreme earthly rule, and amongst them the very individual who first claimed to be called a Hwang-te, is excluded from the list of Tes who are worshipped according to the state ritual.

But Te is said not to convey any idea of nature. By the word na ture in this connection must be understood the essential qualities and attributes of a thing which constitute it what it is. Now no word used to designate God in any language, with which we are acquainted, except Jehovah in Hebrew, conveys of itself any idea of the essential qualities or attributes of God. It is from the use of the word, and from the application of it to a being or beings, possessing certain given attributes, that we can determine what is the nature of the being or beings referred to. We have shewn, that to the invisible being or beings intended by the use of the word Te in Chinese are ascribed the attributes and qualities of God, as far as the Chinese had any notions of the Divinity of the word Shin in Chinese,

we can fearlessly assert are not predicated the distinguishing acts and attributes of God, except in as far as these coincide with the acts and attributes of a spirit; we conclude therefore that the word Te expresses more fully the nature of God than Shin does. The objection that the word selected does not of itself convey any idea of nature, would apply to the translation by the Seventy of the incommunicable name of God (Jehovah) which most evidently and indisputably bore reference to his essential nature by the very ordinary and universally applicable term Kurios, Lord. These translators (whose example it is well known is followed by the New Testament writers) did not feel the force of this difficulty, but selected a term descriptive of office and not of nature, and left the difference in nature, between the two kinds of Kurioi, (the human and divine) to be gathered from the general strain of revelation. Attentive readers of the New Testament have however felt, that in those cases in which quotations are made from the old, containing the word Jehovah in them, particularly where Christ is prophesied of it would have tended more readily to the elucidation of the doctrine of his divinity to common readers had the original term been retained, Comp. Matt. 3:3. ls. 40: 3.

It has been objected, that the word Te cannot properly be applied to express the oneness of the Father, Son, and Holy Ghost, because it is applied to a succession of persons, and does not, say the objectors designate nature; we conceive however, that the term was originally applicable to one being, having one nature or substance, and that its application to a succession of persons, is an incidental circumstance in its history as a word, arising from the peculiar tendency of the Chinese, to reverence their emperors as the sons of Heaven, or even as the Divinity himself. The objection that Te cannot properly be used to express the oneness of the persons in the Trinity, because it is applied to a succession of persons, would be obviated by the consideration, that the emperors over the Chinese people, are by them properly called Tes, in distinction from Hwang-te, only after their death and deification, when they are enshrined in the ancestorial temple, have the Meaou-haou applied to them, and are worshipped as Gods. But the same objection could also have been raised against Theos and Deus, in the apostles' days, which terms had been applied to the Roman Emperors in succession after their death and even sometimes during their lives. In truth, it is not by anything in the term which we employ for God, that we can ever hope to give to

eathen nations accurate ideas on so mysterious a subject as the

Trinity. We must invent new terms to express that oneness of nature which is involved in the word Godhead. We conceive that Shin, of itself, supposing for a moment that it did mean something divine, could not convey the idea involved in the term Deity, and would need some such adjunct as sing, to give it the meaning of nature; and the same method could be adopted with regard to Te.

We have already shewn from the Imperial Dictionary, that Te is one of the names of Heaven, or the Divinity, and is applied to human rulers only in consequence of their supposed resemblance to Heaven in virtue or quality. It is not then, a title indicative of office, but an epithet expressive of the quality of the person to whom it is attached, and is indicative of the attributes which constitute the being spoken of, what he is. Heaven could not be Heaven, nor could Te

be Te, without that

万吧

tih, virtue, which constitutes the essential

quality of the divinity; nor could human rulers be designated Tes in the estimation of the Chinese, unless they were supposed to resemble Heaven in this attribute. Te therefore contains in itself the idea of moral qualification, and is applied to both divine and human persons, because in respect of virtue they are supposed to resemble each other.

If the

But let us, in this point of view, test the suitableness of Shin, as the word whereby to express the idea of God in Chinese. The word God conveys the idea of a being possessed of a divine nature. But all the native dictionaries speak of Shin as spirit, or spiritual energy, and say nothing of its sing, nature, still less of its t'he, substance, or essence. word sing, nature, were attached to Shin, the Chinese, if they understood it at all, would consider the compound phrase as indicating the nature of a spirit, rather than that of a god; and, if applied to the oneness of the persons in the Sacred Trinity, it would not convey the impression that they were of one divine essence, but that they were possessed of one and the same spiritual nature.

It has been objected that notwithstanding Te has been used with reference to the Supreme Divinity, and others called gods by the Chiese, its having been used for other purposes is an argument against its employment by Missionaries as a translation of Theos. To this we may reply, that there is no term in the Chinese language, at all approaching to anything like divinity, which has not been used for other purposes. Theen, Heaven, the first word that the

Chinese use in that sense, has been employed for the material heavens, as well as for the Lord and Governor thereof; for a particular divinity, (see Morrison); besides being used for the gods of the thirty-two heavens of the Taouists. It has likewise been used for deified emperors, in which sense it is still employed Shin, the term proposed by some, means, as we shall see in the sequel, spirit, and has been used for separate and individual spirits, as ghosts, elves, fairies, &c. So that if to designate God, a term be required which has never been used for other purposes, we shall not succeed in finding such a term in the indigenous language of China.

ART. II.

Extracts from the Report of the Medical Missionary Society in China for the year 1847; Reports of the Hospitals at Ningpo and Hongkong and of the Dispensary at Amoy. REPORT OF THE NINGPO MISSIONARY HOSPITAL TO THE MEDICAL MISSIONARY SOCIETY OF CHINA. BY D. J. MACGOWAN, M. D. ON account of unhappy differences among the friends of the Society at the South, and the consequent financial embarassments, the Ningpo Hospital was closed early in the season; since which period, the sick have received medicines from the Chapel of the Mission, and from the Physician's private residence, and to some extent have been visited at their own dwellings. Of medicines, there was not an adequate supply, and the time occupied in visiting the houses of the patients limited very much the number of those who were the recipients of the Society's bounty; thus only 1,970 cases have experienced its benevolence.

WOUNDED SOLDIERS.

In the month of October of last year, the inhabitants of the neighbouring city of Funghwa rebelled against their rulers, and expelled them from the city. The insurrection was occasioned by some dissatisfaction, in relation to the payment of the land tax, though the immediate cause of the revolt, was the infliction of corporal punishment by the Chehien, on one or more literary men, who were pleading the cause of the people. The civil and military authorities of this department, with a force of 1,200 men, marched against the insurgents, but suffered a signal defeat before they reached the walls of Funghwa, the disturbance was subsequently quelled. The loss of

the Imperial troops in the encounter was estimated at first at 100 killed and 300 wounded, subsequently it appeared that only 18 were killed, and 150 wounded. The T'ituh or Governor sent his chair for the Physician to see the wound, whom he had conveyed to one of the Temples. With the assistance of Dr. Yvan of the French Embassy, their wounds were carefully dressed, and such attention paid to them as their respective cases required. With a few exceptions, the injuries were slight, and quickly healed. They were for the most part incised wounds, and bruises, inflicted by spears, arrows, and clubs: no fire arms were used except by the regular army, and then with but little effect.

Among the wounded was the Chehien, or mayor of Funghwa, who was under medical treatment more than two months for an injury received in the action. In the retreat, he was overtaken by an arrow, which entering the lumbar region, pierced him to the spine. His secretary was killed at his side; indeed he appears to have been a courageous officer, and was in the thickest of the fight the whole time, and received in all six wounds. On recovery, he expressed his gratitude in the strongest terins, for the surgical aid which had been afforded him.

ALOPECIA.

Alopecia, or baldness, is almost a universal affection among the females of this part of the Province of Chekiang. There is scarcely a woman who has attained her 30th year, whose head (with the exception of the parietal, and occipital portion) is not perfectly bald. 'The affection does not appear under the age of 18 or 20. and is unaccompanied with change of colour, the rest of the hair remaining black until 50 and upwards. It is difficult to assign a cause for the prevalence of Alopecia in this place. In one of the Shetland Islands (where the affection is so common as to give rise to a saying among the inhabitants, "that there is not a hair, between a Fair Isle man and heaven") the cause has been referred to the free use of fish: the same might be suspected to exist here, were it not that the males whose diet is the same, are remarkably exempt from the affection. It cannot therefore be owing apparently to the use of fish, unless the tonsure of the male acts as a prophylactic. Chinese females spend much time at the toilet, and almost entirely confine their care to the combing and arranging of the hair. They employ a simple mucilaginous liquid, obtained by macerating the shavings of the Lien in water, which gives a gloss to the hair, but cannot from its nature