ecious monuments of Eastern Asiatic literature.

The Mantchou language is sonorous, harmonious, and, above all, singularly
clear. Its study is now rendered easy and agreeable by H. Conon de la
Gabelentz's "Elemens de la Grammaire Mantchou," published at Altemburg,
in Saxony, and which develops, with happy lucidity, the mechanism and
rules of the language. The excellent work of this learned orientalist
cannot fail to be of great assistance to all who desire to apply
themselves to the study of a language menaced with extinction in the very
country which gave it birth, but which France, at least, will preserve
for the use of the world of letters. M. Conon de la Gabelentz says, in
the preface to his grammar: "I have selected the French language in the
preparation of my work, because France is, as yet, the only European
country in which Mantchou has been cultivated, so that it seems to me
indispensable that all who desire to study this idiom should first know
French, as being the tongue in which are composed the only European works
which relate to Mantchou literature."

While the French missionaries were enriching their country with the
literary treasures which they found in these remote regions, they were,
at the same time, ardently engaged in diffusing the light of Christianity
amid these idolatrous nations, whose religion is merely a monstrous
medley of doctrines and practices borrowed at once from Lao-Tseu,
Confucius, and Buddha.

It is well known that in the earlier years of the present dynasty, these
missionaries had, by their talents, acquired great influence at court;
they always accompanied the Emperors in the long and frequent journeys
which at that period they were accustomed to make into the regions of
their ancient rule. These zealous preachers of the gospel never failed
on all such occasions to avail themselves of the protection and influence
they enjoyed, as a means for sowing, wherever they went, the seeds of the
true faith. Such was the first origin of the introduction of
Christianity into Mantchouria. They reckoned at first but few neophytes;
but the number of these was insensibly augmented afterwards by the
migrations of the Chinese, in which were always to be found several
Christian families. These missions formed part of the diocese of Peking
until within a few years past; then the Bishop of Nanking, administrator
of the diocese of Peking, finding himself nigh the close of his career,
and fearin