had to propose suitable young persons for examination, and so for
admission to the state service, as was already mentioned. In addition,
schools had been instituted for the sons of officials; it is interesting
to note that there were, again and again, complaints about the low level
of instruction in these schools. Nevertheless, through these schools all
sons of officials, whatever their capacity or lack of capacity, could
become officials in their turn. In spite of its weaknesses, the system
had its good side. It inoculated a class of people with ideals that were
unquestionably of high ethical value. The Confucian moral system gave a
Chinese official or any member of the gentry a spiritual attitude and an
outward bearing which in their best representatives has always commanded
respect, an integrity that has always preserved its possessors, and in
consequence Chinese society as a whole, from moral collapse, from
spiritual nihilism, and has thus contributed to the preservation of
Chinese cultural values in spite of all foreign conquerors.

In the time of Wen Ti and especially of his successors, the revival at
court of the Confucianist ritual and of the earlier Heaven-worship
proceeded steadily. The sacrifices supposed to have been performed in
ancient times, the ritual supposed to have been prescribed for the
emperor in the past, all this was reintroduced. Obviously much of it was
spurious: much of the old texts had been lost, and when fragments were
found they were arbitrarily completed. Moreover, the old writing was
difficult to read and difficult to understand; thus various things were
read into the texts without justification. The new Confucians who came
forward as experts in the moral code were very different men from their
predecessors; above all, like all their contemporaries, they were
strongly influenced by the shamanistic magic that had developed in the
Ch'in period.