believed in God. If so, his conception was extremely abstract, corresponding somewhat to the capitalized "Force" of the scientists. But he did hold to a belief in the immortality of the soul and taught that it was a state to be earnestly sought by the practice of virtue and the cultivation of longevity. It is also contended by some scholars of repute that the germ of the doctrine of the Trinity is to be found in Taoist teachings, but this is by no means clear, for the view depends upon a somewhat fanciful interpretation. Salvation, Laotsze believed, consisted in getting the heart right by a process of ascetic practice and a loss of self in the Tao, as against any reformation by ethical precepts and formal legislation. The gods of Taoism are many, due to the animistic influence of this nature-worship. The Tao idea is hard to define, but seems to correspond in some measure in the development of its meaning to our term "Absolute." Heaven and Earth, in a sense personified, are considered to be the offsprings of this Tao, and are, therefore, most important objects of worship. Emperors, heroes, and other outstanding personalities after death also are raised to the Taoist pantheon. Finally a multitude of local deities, spirits, and demons put the number of Chinese gods almost beyond computation. In the Taoism of to-day, therefore, we find a great hierarchy of priests and priestesses acting as intermediaries between the people and these numerous gods and claiming power to exorcise

evil spirits and avert disaster. Thus these leaders play upon the fears and superstitions of the people and exercise a tremendous influence throughout the nation.

CHINA'S GREATEST TEACHER

Turning now from Laotsze's interpretation of ancient Taoism, we find in Confucianism a second mighty religious influence, although the system really is not a religion at all, but a code of ethical teachings. Confucius was fundamentally agnostic as to the existence of a God and life eternal, but constantly emphasized the importance of righteousness in the life that now is. His career was a mixed one. Born in the year B. C. 551, things were in the same state of uncertainty that characterizes the China of to-day. Political intrigue and plottings permeated the land. There were also revolutions among the states, and the Chou Dynasty was tottering. His father was a military officer and traced his descent from the royal house of Yin. In this atmosphere of political and military life the Great Teacher began his career and we, therefore, are not surprised that, in addition to his great lifework of teaching, he also held such positions as keeper of the granary, superintendent of public fields, governor of his town, and chief criminal judge. For a number of years Confucius wandered from place to place studying and elucidating his ethical principles, and gathering disciples. Of his writings the most important are a

Book of History, and Spring and Autumn. The latter is a history of his own state of Lu. The famous Sayings of Confucius, however, were probably remembered and gathered together by his disciples decades after his death which took place in his seventy-second year. Something of the greatness and keen ethical insight of the man is well reflected in the following selections taken from these collected sayings,1 all of which are of a high order:

Man is born upright. If he cease to be so, and live, he is lucky to escape.

Listen much, keep silent when in doubt and always take heed of the tongue; thou wilt make few mistakes. Worship as though those ye worship stood before

you.

We know not life; how can we know death?

As long as his father lives, a son should study his wishes; after he is dead he should study his life. The fault is to cleave to a fault.

A man and his faults are of a piece.

Honeyed words and flattering looks seldom speak of love.

The chase of gain is rich in hate.

A heart set on love will do no wrong.

A man without love, what is courtesy to him?
To rank the effort above the prize may be called love.
Who contains himself seldom goes wrong.

Make faithfulness and truth thy masters.

Will the right; hold to good won; rest in love; move in art.

Living on coarse rice and water, with bent arm for pillow, mirth may be ours; but ill-gotten wealth and honors are to me a wandering cloud.

1 The Sayings of Confucius, translated by Leonard A. Lyall.