Page:Popular Science Monthly Volume 58.djvu/80

72 the above, the second, third and fourth, although long antedating Confucius, were edited by him, while the fifth is from his pen. The four lesser classics are Ta-Hioh, Great Learning; Chung-Yung, the Just Medium; the Analects of Confucius; and the writings of Mencius. The last is the great production of Mencius, while the first three are a digest of the moralizings of Confucius as gathered by his disciples.

On these nine books are founded Chinese philosophy, morals, thought, religion, education, ethics and even etiquette. The spirit of the matter in the classics is essentially lofty, moral and good.

In China, learning transcends all else in importance, and as Confucius is considered as the fountain head of literature and learning, so he has become to be regarded as Europeans in the Middle Ages regarded saints, and temples to his honor are found in all large cities. The most important is the beautiful example of Chinese architecture in Peking, where the Emperor annually worships before his tablet. In spite of this apparent adoration, Confucius is not regarded by the Chinese as a god, but is clearly understood by them to have been a man, a philosopher and the embodiment of wisdom, and is revered as such. He was not the founder of a religion, nor was he a religious writer, although his sentiments have become woven in the complicated fabric of Chinese faith. The name by which foreigners know him is a latinized corruption of Kung-tze, the Master Kung, the last being his family name, as Mencius is a similar corruption of Mang-tze, the Master Mang.

Following the Chau dynasty comes that of Tsin, which was noted for supplying the foreign appellation of the country and for the great works, both good and bad, of its name-giving Emperor. It was he who united the various peoples of Eastern Asia under one sway; laid the foundation for at least internal commerce by beginning the construction of the Chinese system of canals, started the construction of the Great Wall and succeeded in raising his country to a point of material greatness not before reached. Then, with a view to make all records begin with him, he ordered burned all books and writings of every description, including those of Confucius and the other philosophers. Fortunately, in spite of an energetic attempt, this sacrilegious act was not completely consummated.

From this period to the Tang dynasty in 618 the history of this country is a succession of different reigning houses, internal wars, rebellions, more or less successful, and during which the capital was frequently moved, part of the time being located at Nan-king on the Yang-tze, which many of the Chinese of to-day regard as the proper site. The great single event of this long stretch of years, and practically the only one of foreign interest, was the introduction of Buddhism at the close of the first century

The Emperor Ming-ti sent an embassy to the West to bring back the