Year: 1869

PoLITICAL AND SOCIAL FABRIC OF THE
CHINESE EMPIRE. = The principles upon
which the whole social and political fabric
of the Empire is based, had already been
established, and had taken firm root
in the national mind in early historical
times; aud so firmly were they fixed that
every attempt to overthrow them has
ended in the extinction of the aggressive
dynast;es. These principles are. paternal
and flial duty, and individual responsibility
for the public welfare. As the Emperor
is the son Of Heaven and the father OF the
people, he is responsible to Heaven for the
well-beiDg of the nation portion only
of his power is delegated to the officers Of
the Government. So, also, in the family,
the parent is supreme. but also RESPONSE
BILE for the conduct Of the children. The
entire population Of city is responsible
for the citizens each ward for its families
each family for its members. No crime is
greater than the violation Of filial duty in
the family relation, and all crimes acting
against the public good, are brought to the
doors of the public sponsors.


But the Chinese, always too material
and practical people to vest the control
of the imperial will in Heaven alone, es-
tablished. so far as we know, first among
mankind, the principle that the will of the
people and the will of Heaven are synony-
nous. In the Sinking, compiled by Con-
fucius, 500 years B. O., from authorities
mnch more ancient, we find the following
axiom THAT which Heaven sees and
hears, manifests itself in that which the
people see ard hear" THAT which the
people judge worthy of reward and of pun
ishment, indicates what Heaven desires to
reward and to punish" Again, il was
said in the Chung King I" The wise En-
perors Of ancient times used the eyes and
ears of the Empire to see and hear, for
the wishes Of the people were their wishes,
since it is in the wishes of the people that
the intentions of Heaven are manifested"
Believing thus firmly that the voice Of
the people Is the voice of God" council
of the wisest men of the Empire, them
selves raised from the people, has ever
surrounded the throne, holding the posi-
tion Of censors memorializing the Emperor
on the state of the country, and, generally,
not besitating to risk their lives in criti-
cising q wrong policy.


As the people are the children Of the
Emperor, they are all equal, as members
of one family. There is no distinction Of
class. The descendants of Confucius have,
indeed, by that title, certain privileges of
nobility. and the members Of the imperial
family form, during the existence Of dy-
nasty, class Of mobiles; but they enjoy
only few slight prerogatives. which end
with the ninth remove. Whenever a citi-
zen has rendered some signal service to
the State, advancing the public good, he
is ennobled, receiving certain titles and
privileges, but these cease at his death,
his descendants having no further share in
them than the honor OF being his offspring.
As no man can be greater than his father,
the whole line of ancestors is ennobled.
Thus, an aristorcray is formed. indeed, but
it is wisely perpetuated backward into the
other world.


All being equal, competition for Office
is open for all. Education is UNIVERSAL and
proficiency in scholarship forms the basis
Of this competition. The Government, it
is true, appoints most of the officials, but
they are chosen from those who, in the
successive competitive examinations, take
the highest hOnors.-G Gdldry for july.