succession has been transmitted to the present day, and his descendants
constitute a distinct class in Chinese society.

At the close of the fourth century B.C., another philosopher appeared by
the name of Meng-tse, or Mencius (eminent and venerable teacher), whose
method of instruction bore a strong similarity to that of Socrates. His
books rank among the classics, and breathe a spirit of freedom and
independence; they are full of irony on petty sovereigns and on their
vices; they establish moral goodness above social position, and the will
of the people above the arbitrary power of their rulers. He was much
revered, and considered bolder and more eloquent than Confucius.

6. The third period of the intellectual development of the Chinese dates
from the introduction of Buddhism into the country, under the name of the
religion of Fo, 70 A.D. The emperor himself professes this religion, and
its followers have the largest number of temples. The great bulk of
Buddhist literature is of Indian origin. Buddhism, however, has lost in
China much of its originality, and for the mass it has sunk into a low and
debasing idolatry. Recently a new religion has sprung up in China, a
mixture of ancient Chinese and Christian doctrines, which apparently finds
great favor in some portions of the country.

7. SOCIAL CONSTITUTION OF CHINA.--The social constitution of China rests
on the ancient traditions preserved in the canonical and classic books.
The Chinese empire is founded on the patriarchal system, in which all
authority over the family belongs to the _pater familias_. The emperor
represents the great father of the nation, and is the supreme master of
the state and the head of religion. All his subjects being considered as
his children, they are all equal before him, and according to their
capacity are admitted to the public offices. Hence no distinction of