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that scholarship ill accords with conscience, or with an honest desire for the glory of God, deserves no notice, except to show that it retorts upon its author. If it be granted, what, then, may we ask, becomes of those who are so deeply conscientious? Are they no scholars? Neither does it follow as a matter of course that, because a man has resided ten years or more in China, he is, therefore, competent to judge. He may have been there longer, and still think Confucius too old, or Mencius too prosy—besides they were heathen!—and thus know little of either, and still less of their classical tongue. We have often seen that the case in India, as regards Indian studies. Still less is the question decided by the circumstance alone of "a large majority being in favour of 'Shin.'" For it is an established fact, in Europe, and, we presume, also in China, that the best scholars, and therefore the men best able to be judges in such a case, are by no means plentiful. Unless it be there, as it is in Turkey, where—
چوق بلن چوق يانلور
"A man who knows much, makes many mistakes."
With us, at least, such men are to be looked for in the minority; and it would appear that it is the case also in China: for there, among the "adversaries" of "Shin," we notice several men of note;—one especially, Dr. Medhurst, who is well known as a first-rate Chinese scholar. His opinion, whatever it be, is therefore entitled to great deference on any-
