public examinations, which had been conducted on much the same system for seven or eight centuries past, were to be modified by the introduction of subjects suggested by recent intercourse with Western nations. There was to be a university in Peking, and the temples, which cover the empire in all directions, were to be closed to religious services and opened for educational purposes. The Manchus, indeed, have never shown any signs of a religious temperament. There had not been, under the dynasty in question, any such wave of devotional fervour as was experienced under more than one previous dynasty. Neither the dreams of Buddhism, nor the promises of immortality held out by the Taoist, seem to have influenced in a religious, as opposed to a superstitious sense, the rather Bœotian mind of the Manchu. The learned emperors of the seventeenth and eighteenth centuries accepted Confucianism as sufficient for every-day humanity, and did all in their power to preserve it as a quasi-State religion. Thus, Buddhism was not favoured at the expense of Taoism, nor vice versa; Mahometanism was tolerated so long as there was no suspicion of disloyalty; Christianity, on the other hand, was bitterly opposed, being genuinely regarded for a long time as a cloak for territorial aggression.
To return to the reforms. Young Manchus of noble family were to be sent abroad for an education
