Literature.

authentic history of China commences with the government of Foubi two thousand nine hundred ami fh ' W-liiree years before Christ , or four thousand seven hundred and ninet yfive years from the present time . " Eeligion , " says Dr . Larduer , " in China differs from all other great kingdoms of Asia in this particular , that with

all others it has been , administered b y a powerful priesthood , supported by the state , resting on a complicated creed , ancl surrounded by the pomp of superstitious rites ; but in this country the national reli gion , or at least that professed by the learned and the great , which has always laboured to proscribe every other , is founded on simple princi ples ,

comprising scarcely anything worthy the name of idolatry . " The belief of an almi ghty superintending power under the name of Tien , heaven , or of the great Shang-ti , or spirit , with sacrifices offered on certain hi g h occasions , comprehend the circle of their orthodox faith and observance .

According to Du Halcle , they have however in this Shang-ti , or unity of godhead , a distinct trinit y which refers to a Hystericus princi p le or power called Tay-hi , which operating- through certain active and passive agents , called Yang and Kin , has given form to the various objects which compose the universe . The appointment of rites solemnized in honour of the great Shang-ti , and the instruction of the

people in their duty to him , are mentioned among the hi ghest claims of the first emperors to the gratitude or posterity . Confucius , who founded his system upon the reverence for ancient times , became himself the chief authorit y upon which the Chinese sought to form their belief . Warmly animated by religious sentiments , he treated the subject in a lofty tone

and inculcated the necessit y for performing the ceremonies due to Tien or Shang-Ti , but unhappily not with a view to eternal but temporal advantage . He taught the all but idolatrous veneration for ancestors , in honour of whom were erected the halls of ancestors , round which Ellis says that tablets bearing their names are rangedto whom prayers and

, sacrifices are offered . The veneration of ancestors equally pervades all the reli gious sects of China , These sects have , however , ample precedent for deif ying their illustrious progenitors .

Poetry.

Poetry .

THE EVENING WALK . * BIT THE 11 EV . W . BARNES . COME let ' s go down the grove to-night ; The moon is up , 'tis all as light As day , the wind does blow enough To shake the leaves , but 'tis not rough . ComeEsthertake for old time's sake

, , Your hooded cloak , that ' s on the pin , Aud wrap up warm , and take my arm , You'll find it better out than in . Come , Etty dear ; come out o' door , And take a sweet-heart ' s walk once more . How charming to our very souls , Were once your evening maiden strolls ,

The while the setting sunlight dyed With rod the beeches western side . But long before your finger wore The wedding ring that ' s now so thin ; And yon did share a mother ' s care To watch and call you early in . Come , Ktty dear ; come out o' door , And take a sweetheart ' s walk once more .

And then again when you could slight The clock a-striken' late at night , The while the moon witli rising- rim Bid light the beeches' eastern limb , When I had bound your finger round With this gold ring that ' s now so thin , And you had none but me alone To tako you late or early in .

Come , Etty dear ; como onto' door , And take a sweetheart ' s walk once more . * From o . Tolume of poems in the Dorset dialect ,

Poetry.

But often when the western side Of trees did glow at even-tide , ' Or when the later moon , did light The beeches' eastern boughs at night , And in the grove where folk did rove , The crumpled leaves did fly and spin , You could not share the pleasure there . Your work or children kept you in .

Come , Etty dear ; come out o' door , And take a sweetheart's walk once more . But cares that sunk your oval ehin Against your bosom ' s lily skin , For all they made our life so black Are now all lost behind our back , So never mopein midst of hope

, , To slight our blessings would be sin . Ha ! ha ! well done , now this is fun ; When you do like I'll bring you in . Here , Etty dear ; here out 0 ' door , We'll take a sweetheart ' s walk once more .

Correspondence.

CORRESPONDENCE .

1 . 5 ^ . —¦ —1 [ THE EDITOR does not hold himself responsible for any opinions entertained by Correspondents . ] THE LATE MEETING AT ROSS .

TO TIIE EDITOR OP THE FREEMASONS' MAGAZINE AND MASONIC MIRROR . SIR AND BEOTHEB , —I was surprised on seeing it announced in your Magazine of the 22 nd inst , , that at the banquet following the Prov . Grand Lodge of Herefordshire , at Boss , which was presided over hy our Prov . Grand Master , "all the usual Masonic forms were observed except the important duty of keeping the Lodge closely tyled against intruders . " As one who was present ,

I can assert that the usual Masonic forms were not observed , and very properly so , from the circumstance stated iu your report , that " various individuals , not members of the Craft , were present . " Whether for the sake of giving admittance to two or three strangers , Masonic banquets should be deprived of their time honoured observances , is a matter of opinion—I am of opinion thoy should not ; the Prov . Grand Master of Herefordshire

thinks otherwise . Had your own reporter been present in the Prov . Grand Lodge , he mi g ht very properly have alluded to the belter skelter mode of admitting brethren , and to the reading of our ancient formularies by those who should have set a more perfect example . I am , Sir and Brother , your obedient servant , -A FREEMASON . Herefordshire , 28 th Oct ., 1859 .

BOYAL MASONIC INSTITUTION POP , BOYS . TO THE EDITOR 01 ? TIIE FREEMASONS' MAGAZINE AND MASONIO MIRROR . SIR AND BROTHER , —In the Freemasons' Magazine of the 22 nd inst ., brought to my notice—under the head of " Boys School " you have given currency to a statement respecting ' myself . I feel bound to give it a positive denial , and do trust , that in common fairnessyou will insert this in your next numberif onlfor the

, , y sake of the " good cause , " which mi ght be prejudiced by a statement if allowed to remain uncontradicted . You have the means of ascertaining the real truth through the medium of the House Committee , which brethren at a distance have not , and therefore need not be imposed upon b y " strange communications . " "Audi alteram partem" is a maxim which , as editor , I feel sure you will uphold ; and could'I leave the establishmentI should

, have been glad to have called upon yon . I am . Sir and Brother , yours fraternally , C . WOODWARD , Head Master . Lordship Lodge , Wood Green , Tottenham , October 28 lk 1859 ,

THE EOYAL MASOXIC BOYS SCHOOL . TO THE EDITOR OP THE FREEMASONS' MAGAZINE AND MASONIO MIRROR . Sin AND BROTHER , —In your Magazine of the 22 nd ult ., you state , to use your own expression , " We have received some strange communications relative to the continual disputes between the two masters ; the absence of tlw head master for tiro or three