The works of Confucius, which are used by his followers, are called the five canonical books,' and are held in the greatest veneration. The whole tenor of these works indicate morality and sound political views. One political extract must suffice. Let those who produce revenue be many, and those who consume it few ; let the producers have every facility, and let the consumers practise economy : and thus there will be at all times a sufficiency of revenue.
It is the fact that, though the authors of the first and second epochs, Confucius himself in cluded, professed to teach only what was contained in pre-existing sacred books, and though they possibly themselves believed that they did only teach what was virtually contained in such pre existing books, they nevertheless did, in each case, originate some entirely new views and doctrines.
It is now impossible to ascertain what part of his writings was original, and what obtained frotn previous writers ; 'but it is generally recognised that he largely annotated the ancient work, Yih king, and bequeathed five classics aud four books. His works, Shu-king and She-king, contain the historical records of the country and the poems then extant. Flis Book of Rites regulates the manners and customs and outward forms of the whole society, and constitutes a part of his moral code. Confucius is described by one of his disciples as wise, affable, condescending, just. Another says, gentle, but inspiring respect ; grave, but not austere ; venerable, yet pleasing. In the troubles that occurred from the efforts at aggran dizement which the several kings made, he was sometimes in high employ, but once at least a fugitive ; but at the close of his long life he left about three thousand followers of his doctrines. The smaller states were annexed by the race of Tsin, of which dynastY the first emperor was Chy - Hoang, who built the Great Wall. The Chinese have no existing records older than from the time of the race of Chou, in whose reign Confucius lived, and from his time authentic history commences. In the first of his four books, Confucius traces a system of government from that of a family to that of a province, and from a province to a kingdom, making the family tie the foundation of the government. Indeed, the Chinese religion has never advanced beyond a love of parents, obeying and reverencing them while alive, and worshipping them when dead. It is rather a system of morality and moral philosophy, than a religion ; and inculcates rather the duties of men to one another, than to a Supreme Being. Their books teach that the true principles of virtue and social orderare obedience to parents, elders, and rulers, and acting towards others as they would be done by. They reg,ulate
the duties alike of the sovereign and of private families. The Confucian school does not deny the existence of a Supretne Being, but neither defines this fundamental article of every rational creed, nor inculcates the necessity of worshipping the only God. He inculcates polytheism, by enjoining the worship of heaven and earth, the spirits of hills, rivers, winds, and fire ; in fact, all nature, except nature's omnipotent God. His doctrines, called in Chinese Ju-kea-su, the religion of scholars, is the orthodox creed of the state. To the founder divine honour is paid by all his followers, who are not very scrupulous in worship ping one idol more or less and have long main tained the most absurd pantheism.
The followers of Confucius are, by some authors, called the sect of Ju-kea-su. In reality, the religion, or rather the doctrine of the disciples of Confucius, is positivism. They care nothing about the origin, the creation, or the end of the world, and very little about long philosophical lucubrations. Although the emperor builds and endows temples belonging to the two other sects, the Confucian is the religion of the state, and the court pretend to follow the scheme of ethics and politics laid down by Confucius.
Confucius taught the providential government of an overrulina Providence, and that in this world the good' are rewarded and the wicked punished. He evidently attached great import ance to the solemn public worship of Shang-te by the head of the state in person, assisted by his tninisters. He said to his disciples that by the ceremonies of the sacrifices to heaven and earth they served God, and by the ceremonies of the ancestral temple they sacrifice to their ancestors. He who understands the ceremonies of the sacrifices to heaven and earth, and the meaning of the several sacrifices to ancestors, would find the government of a kingdom as easy as to look into his palm.
Confucianism does pot provide for the spiritual wants and desires of man's nature. He adhered to the worship of heaven and earth as he found it in the classical books of the ancient empire. His moral teaching was far inferior to that of Buddha. He said, Thou shalt not do unto others that which thou wilt not that they should do unto thee.' Also, Requite injury with justice, and benevolence with benevolence.' But he inculcated the avenging of murder with murder.
His descendants are still numerous in the pro vince of Shan-tung, and have hereditary titles ; they and the royal family having this right.— Grak's China ; Sirr's China • 13owring ; Bunsen's God tn History ; Grazing's dinese History ; Mies Christianity ; Professor E Douglas, Confucianism and Taoism.