it is doubtless I myself, who have drawn down so much misery on my people. May I dare to ask what my fault is? Is it the magnificence of my palace, or the luxuries of my table? Is it the number of my concubines? which, however, are not more than the laws allow me. I am sincerely desirous to repair all my faults by modesty, frugality, and temperance; and if this be insufficient, I offer myself as a victim to justice. Let me be punished, and my people spared. I shall be content to have thy thunderbolt fall on my head, if at the same time rain descends upon the earth, to relieve the miseries of my people." His prayer was answered. Clouds overspread the sky, and genial showers moistened the earth, which brought forth abundant harvests.

These Five Sacred Books favour belief in a multitude of Spirits, pervading the universe. They say nothing definite concerning future rewards and punishments; but a belief in the immortality of the soul is implied by the fact that they prescribe ceremonials to be performed for the souls of deceased ancestors, and speak of the virtuous departed as being near Chang-ti.

The Golden Age of the Past is much dwelt upon by their ancient commentators. One of them says: "All places were then equally the native country of every man. Flocks wandered in the fields without any guide; birds filled the air with their melodious voices; and the fruits grew of their own accord. Man lived pleasantly with the animals, and all creatures were members of the same family. Ignorant of evil, man lived in simplicity and perfect innocence." Another says: "In the first age of perfect purity, all was in harmony, and the passions did not occasion the slightest murmur. Man, united to sovereign reason within, conformed his outward actions to sovereign justice. Far from all duplicity and falsehood, his soul received marvellous felicity from heaven, and the purest delights from earth."

The first man is called by the Chinese Tai Wang, and the first woman Pao See. In one of The Five Volumes, called Chi King, it is said: "Tien placed man upon a high

mountain, which Tai Wang rendered fruitless by his own fault. He filled the earth with thorns and briars, and said, I am not guilty, for I could not do otherwise. Why did he plunge us into so much misery? All was subjected to man at first, but a woman threw us into slavery. The wise husband raised up a bulwark of walls; but the woman, by an ambitious desire of knowledge, demolished them. Our misery did not come from Heaven, but from a woman. She lost the human race. Ah, unhappy Pao See! thou kindled the fire that consumes us, and which is every day augmenting. Our misery has lasted many ages. The world is lost. Vice overflows all things, like a mortal poison." The commentator Lopi says: "After man had acquired false science, nature was spoiled and degraded. All creatures became his enemies. The birds of the air, the beasts of the field, the serpents and the reptiles, conspired to hurt him.”

The Five Volumes are full of prophecies concerning a Golden Age in the Future. All these relate to the glory of the Chinese empire, which is one day to extend over the face of the whole earth. It is the universal belief that a Divine Man will establish himself on their Holy Mountain, and everywhere restore peace and happiness. This mountain is called Kou-En-Lun, and is supposed to be in the middle of the world. One of The Five Volumes, called Chan-Hai-King, thus describes it: "All that could be desired, wondrous trees, marvellous fountains, and flowery shades, are found in the hidden garden on that sacred hill. This mountain is the inferior palace of the Sovereign Lord. The animal Kaiming guards the entrance."

"The Lord looks with pleasure upon the Holy Mountain. It is the abode of peace. There grow none of the trees employed to make warlike instruments. It is an eternal kingdom. It is the work of the Most High. The Kingdom of the Middle is where the Holy Son of Heaven will come to reign. He allows no wicked men to enter there. He banishes them into the dark abodes of beasts and monsters. The subjects of that kingdom are called VOL. I.-18*

heavenly people, because they are governed by the Holy Son of Heaven, who perfects them from within and without, and nourishes them by his supreme virtue and celestial doctrine, so that they cry out with joy, The Son of Heaven is truly the Father of his people, and Lord of the Universe."

"This is the Mountain of the Lord: these living fountains are the pure waters wherein the subjects of the Prince of Peace are to quench their thirst. He himself has chosen this mountain. He himself has opened the clear streams. It is hither that all the faithful nations must come. It is here that all the kings will meet."

One of the ancient commentators on the Sacred Books says: "We have learned from our ancestors that there assuredly is a mountain called Kou-En-Lun; though hitherto no one has found it." Another says: "A delicious garden, refreshed with zephyrs, and planted with odoriferous trees, was situated in the middle of the mountain, which was the avenue of heaven. The waters that moistened it flowed from a source called the Fountain of Immortality. He who drinks of it never dies. Thence flowed four rivers. A Golden River, betwixt the south and east; a Red River, between the north and east; a Peaceful River, between the south and west; and the River of the Lamb, between the north and west. These magnificent floods are the spiritual fountains of the Sovereign Lord, by which he heals nations. and fructifies all things." "If you double the height of Kou-En-Lun it will become the Supreme Heaven, where Spirits live, the palace of the Great Lord and Sovereign Ruler."

The Five Volumes state that "the Source and Root of all is One. This Self-Existent Unity necessarily produced a second. The first and second, by their union, produced a third. These Three produced all."

"The ancient emperors solemnly sacrificed, every three years, to Him who is One and Three."

"Tien helps people of the inferior worlds. He gave them a guide and teacher, the faithful minister of the

Supreme Lord, to whom, out of love, he intrusted the government of the universe. Tien is The Holy One without a voice. The Holy One is Tien speaking with a voice." [That is, the Word.]

One of the old commentators says: "By consulting the ancient traditions, we know that though the Holy One will be born upon earth, yet he existed before anything was made."

One of the Five Volumes, called Y King, says: "The Holy One will unite in himself all the virtues of heaven and earth. By his justice the world will be re-established in the ways of righteousness. He will labour and suffer much. He must pass the great torrent, whose waves shall enter into his soul; but he alone can offer up to the Lord a sacrifice worthy of him."

An ancient commentator says: "The common people sacrifice their lives to gain bread; the philosophers to acquire reputation; the nobility to perpetuate their families. The Holy does not seek himself, but the good of others. He enriches others and impoverishes himself. He dies to save the world."

In one of The Five Volumes, called Chu King, it is written: "Tien, the Sovereign Lord, said to Venwang [The Prince of Peace]: I love pure and simple virtue, like thine. It makes no noise, it does not dazzle from without. It is not proud or forward. Seeing thee, one would say thou hadst no light, no knowledge, but to conform thyself to my laws."

"We expect our king. When he comes he will deliver us from all misery. He will restore us to new life."

A nephew of Confucius writes: "We expect this Divine Man, and he is to come after three thousand years." Another disciple of Confucius adds: "The people long for his coming, as the dry grass longs for the clouds and the rainbow."

The following extracts are from the Book of Chu King: "The Sovereign Lord of Heaven produced all the nations of the world, and reigns over them. He makes no excep

tion of persons, but esteems virtue alone, loving men only so far as they worship him sincerely. He hears the prayers of the merciful, but he destroys the wicked. We ought to pray to him for immortal life."

"Perfection consists in being reunited to the Supreme Unity. The soul was at first luminous, but it was afterward obscured. It should be our earnest endeavour to restore it to its primitive light; and it is only by destroying all wrong desires, and all self-love, that we can perceive celestial reason. What is called reason is properly an attribute of Tien, the Supreme God. The light which he communicates to men is a participation of this reason. What is called reason in Tien is virtue in man, and, when reduced to practice, is called justice. The truly wise man remains within himself, and piety rules all his conduct."

"To think that we have virtue, is to have very little of it. Wisdom consists in being very humble, as if we were incapable of anything, yet ardent, as if we could do all."

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"When thou art in the secret places of thy house, do not say, None sees me; for there is an Intelligent Spirit, who seeth all. Tien, the Supreme, pierces into the recesses of the heart, as light penetrates into a dark room. must endeavour to be in harmony with his light, like a musical instrument perfectly attuned. We must receive from his hand, as soon as he opens it. He seeks to enlighten us continually; but, by our disorderly passions, we close the entrance to our souls."

"Mankind, overwhelmed with afflictions, seem to doubt of Providence; but when the hour of executing his decrees shall come, none can resist him. He will then show that when he punished, he was just and good, and that he was never actuated by vengeance or hatred."

These Five Books, and other volumes containing the recorded sayings of Confucius, are the standard literature of China, the basis of all their moral and political wisdom. Every schoolboy in the empire has committed them to memory from time immemorial, and to call in question anything they assert would be deemed the most alarming heresy.