If we next examine the Chinese literature; (taking our accounts from the writers, who have endeavoured to represent sent it in the most favourable light) we shall find; that on this head their obstinacy and absurdity are most wonderful:  For though, for many ages, they have been surrounded by nations, to whom the use of letters was familiar, yet they, the Chinese alone, have hitherto neglected to avail themselves of that almost divine invention, and have continued to adhere to the rude and inartificial method of representing words by arbitrary marks; a method, which necessarily renders the number of their character too great for human memory to manage, makes writing to be an art that requires prodigious application, and in which no man can be otherwise than partially skilled; whilst all reading, and understanding of what is written, is attended with infinite obscurity and confusion; for the connection between these marks, and the words they represent; cannot be retained in books, but must be delivered down from age to age by oral tradition:  And how uncertain this must prove in such a complicated subject, is sufficiently obvious to those who have attended to the variation which all verbal relations undergo, when they are transmitted through three or four hands only.  Hence it is easy to conclude, that the history and inventions of past ages, recorded by these perplexed symbols, must frequently prove unintelligible; and consequently the learning and boasted antiquity of the nation most, in numerous instances, be extremely problematical.

But we are told by some of the missionaries, that though the skill of the Chinese in science is indeed much inferior to that of the Europeans, yet the morality and justice taught and practised by them are most exemplary.  And from the description given by some of these good fathers, one should be induced to believe that the whole empire was a well-governed affectionate family, where the only contests were, who should exert the most humanity and beneficence:  But our preceding relation of the behaviour of the magistrates, merchants, and tradesmen at Canton, sufficiently refutes these jesuitical fictions.  And as to their theories of morality, if we may judge from the specimens exhibited in the works of the missionaries, we shall find them solely employed in recommending ridiculous attachments to certain immaterial points, instead of discussing the proper criterion of human actions, and regulating the general conduct of mankind to one another on reasonable and equitable principles.  Indeed, the only pretension of the Chinese to a more refined morality than their neighbours is founded, not on their integrity or beneficence, but solely on the affected evenness of their demeanour, and their constant attention to suppress all symptoms of passion and violence.  But it must be considered, that hypocrisy and fraud are often not less mischievous to the general interests of mankind, than, impetuosity and vehemence of temper, since these, though usually