that they sat so loose to their old religious opinions, that they expressed themselves as using idolatry only from "old habit," and were willing to adopt the new religion published by Tae-Ping.

And there must have been much truth in this, for none could see the excessively degraded class their priests are, the neglect with which their services and their temples, for the most part, are treated, without being satisfied that idolatry had lost its hold of the affections of the people.

I visited a temple, which was magnificent in its dimensions, in the size and number of its idols, and the number of its priests, but which presented a melancholy spectacle! one which would have originated melancholy feelings, but that I saw in it the decay of a huge deceit. The size and frightfully grim character of their idols, gave one the idea that they could have no conception but that of a supreme evil spirit, who had to be appeased, and then evil would be prevented ; but that all good must originate and be perfected by themselves.

It happened to be one of the hours for prayer, when there were a number of priests assembled in canonicals-long greyish gowns, yellow stockings, and with their heads shaved, they stood in rows on either side, a little advanced of the great image, half facing the

others; at the sound of a drum they commenced in a slow and measured way to repeat together" ometo-feh, ometo-feh," the drum beating time meanwhile; after continuing this for some minutes, the drum was beaten faster, they repeating faster, till at last it appeared as if they respectively endeavoured to repeat faster than the man could beat; after continuing this for some time they stopped, then commenced a series of marchings and counter-marchings, bowings, and genuflexions, with other melancholy mummery.

I am not aware that they said anything more than "ometo-feh," but I am told that whatever they did say, was in Thibetian; and that they do not understand what they say, since very few of them understand the language of any of their sacred books, which is the same; they are equally ignorant and depraved.

There were but a few people present, and these seemed inclined to laugh, perhaps at the ludicrous appearance which these men presented while going through these performances.

The Government still countenances this as a state engine; but however much they may endeavour to bolster it up, they cannot prevent an intelligent people like the Chinese from seeing the folly and inutility of idolatry, so soon as anything else is presented to them.

They are a practical people, and when once they see

the practical character of Christianity they will adopt its profession, and throw off their mummeries. This change is taking place; many have told me that they did not take any part in them, or even visit their temples, and that they despised the priests: this is of course favorable to the success of the revolution; and though there was no connection between the parties in revolt at Amoy and Shanghae and those at Nankin, yet their hostility to the Government exhausts its resources and multiplies its difficulties.

It appears to me that, though many causes contributed to its success, the main element in the movement was Christianity; and as I have said before, to the Protestant missionaries of all denominations inclusively, is due the credit of having propagated the knowledge and feeling from which it sprang.

Even Gutzlaff's Chinese Union, though it was not satisfactory in all its members, or thorough in its teaching, deserves its praise.

There can be no question but that it is Gutzlaff's translation of the Bible that they have; and it is more than probable that he circulated Bibles in Kwang-tong and in Kwang-se in 1848, in which province the rebellion commenced.

And the Anglo-Chinese papers stated from time to time, that members of the Chinese Union were amongst

the insurgents, and even that the movement had been originated by them. This was given the readier credence to, because Gutzlaff had stated that there would be a revolution soon, though indeed others to whom he had stated this, understood him to mean that it would have its origin in secular motives. It is equally true, however, that Gutzlaff often said when people questioned the utility of his Chinese Union, or the fact that the missionaries were making any progress, -"Well, wait a little, and you will see the contrary."

There is a remarkable passage in the letter which was written by the two insurgent generals or chiefs at Chiang-Kiang-foo, in answer to a letter of Sir George Bonham's.

"We remember, moreover, how, on a former occasion, we, in conjunction with Bremer, Elliot, and Wanking, (?) in the province of Canton, erected a church, and together worshipped Jesus, our Celestial Elder Brother all these circumstances are as fresh in our recollection as if they had happened but yesterday."

This argues an early appreciation and acceptance of the truths of Christianity; and though the allusions to Christianity in these earlier proclamations that reached us in China were asserted, very generally, to be mere extracts from Christian tracts, I was satisfied from the first that they were written by persons who

better understood, and more appreciated the scheme of Christianity, than do the people constituting the mass of Christendom.

Any Christian giving ordinary intelligence to the examination of these proclamations, and being uninfluenced by prejudice, would come to the same conclusion for though they might have quoted from Christian tracts, unless they understood the subject, the weaving in of these extracts could not have been otherwise than incongruous, which it may be seen they are not; for though they contain error, it is not of such a kind.

I would not be understood to say that the Roman Catholic missionaries have not contributed towards the general result; because everything that tended to question the truth of their whole system-philosophical, social, and religious, had that effect: but their influence was small in proportion; as they conformed or allowed conformity to heathen practices in their worship. Hence, the previously existing state of things would have gone on to the end of the chapter, had not a new, a Protestant element been introduced.

Many of their missionaries compromised their position and creed, by the adoption of the dress, sometimes of a Buddhist Priest, sometimes that of a Chi