given to understand
that in his philosophizing little mention was made of it.

The system known as Confucianism was not originated by Confucius.

In referring to this subject Legge remarks:

"He said of himself (Analects, vii., I), that he was a transmitter and
not a maker, one who believed in and loved the ancients; and hence it is
said in the thirtieth chapter of the doctrine of the Mean, ascribed to
his grandson, that he handed down the doctrines of Yao and Shun, as if
they had been his ancestors, and elegantly displayed the regulations of
Wan and Wu, taking them as his models."(115)

115) Legge, Preface to vol. iii. of Shu King.

The ancient books which Confucius interpreted or rewrote laid no claim
to being sacred in the sense of being inspired; but, on the contrary,
were works of wisdom put forth by historians, poets, and others "as they
were moved in their own minds." The most ancient of these doctrines was
the Shu, a work which since the period of the Han dynasty, 202 years
B.C., has been called the Shu King.

A number of documents contained in this work date back to the
twenty-fourth century B.C., and as they are regarded as historical are
considered to be of greater importance than are any others of their
ancient writings.

Second in antiquity and importance is the Shih or the Book of Poetry.
This work contains the religious views of its writers, also an account
of the manners, customs, and events of the times to which they belong.
For 5000 years, in China, Tien or Ti has expressed the moving or
creating force in the universe. In later ages it is observed that this
name has been attached to royalty. Hwang Ti is the present title of the
Emperor of China.

From some of the texts found in the Shu King, it would seem that the
Chinese had in the remote past caught sight of the scientific fact
that virtue is its own reward. "Heaven graciously distinguishes the
virtuous.... Heaven punishes the guilty."(116)

116) Max Muller, Sacred Books of the East, book iv.

The principal object of Confucius seems to have been to inculcate those
doctrines of his ancestors which, taking root, would in time bring about
a return to those principles of former virtue, a faint knowledge of
which seems still to have survived in China. The following precepts are
found among his teachings:

"Knowledge, magnanimity, and energy are the virtues universally binding.
Gravity, generosity of soul, sincerity, earnestn