oppositions, and points of indifference between them_, but which has been long appreciated in its true worth and real nature, and consigned to its proper limits. Thus this outline of the old Chinese symbols of thought, which have a purely metaphysical import, would lay before us the most recent error clothed in the most antique form--but the Chinese system is in itself very remarkable and important. The fundamental text of the old sacred book on this doctrine of unity and oppositions, and which may now be easily comprehended, runs thus, according to Remusat's literal translation: "The great first Principle has engendered or produced two equations and differences, or primary rules of existence; but the two primary rules or two oppositions, namely Yn and Yang, or repose and motion (the affirmative and negative as we might otherwise call them) have produced four signs or symbols; and the four symbols have produced the eight koua, or further combinations." These eight koua are kien or ether, kui or pure water, li or pure fire, tchin or thunder, siun, the wind, kan, common water, ken, a mountain, and kuen, the earth. On this ancient basis of Chinese philosophy, proceeding from indifference to differences, was afterwards founded the rationalist system of Lao-tseu, whose name occurs somewhat earlier than that of Confucius. The Taosse, or disciples of Reason, as the followers of this philosopher entitle themselves, have very much degenerated, and have become a complete atheistical sect; though the guilt of this must be attributed, not to the founder, but to his disciples only. It is however acknowledged that the atheistical principles of this dead science of reason, have been very widely diffused throughout the Chinese empire, and for a certain period were almost generally prevalent. As it is necessary to keep in view a certain chronological order, in our investigations of the progressive development of Chinese intellect, I may here observe that, as far as European research has been able to ascertain, we may distinguish three principal and successive epochs in the history both of the religion and science of China. The first epoch is that of sacred tradition, and of the old constitution of the Chinese empire, and discloses those primitive views, and that primitive system of ethics, on which the empire was founded. The second, which we may fix about six centuries before our era, is the period of scientific philosophy, that pursued two opposite paths of enquiry. Confucius applied his attention entirely to the more practical study of ethics, with which, indeed, the old constitution, history and sacred traditions of the Chinese were very intimately connected; and the pure morality of Confucius which was the first branch of Chinese philosophy known in Europe, excited to a high degree the enthusiasm of many European scholars, who, by their too exclusive admiration, were prevented from forming a right estimate of the general character of Chinese philosophy.