No Chinaman thinks of entering upon a study of the Five Classics until he has mastered and committed to memory a shorter and simpler course known as The Four Books. The first of these, as generally arranged for students, is the _Lun Yü_ or Analects, a work in twenty short chapters or books, retailing the views of Confucius on a variety of subjects, and expressed so far as possible in the very words of the Master. It tells us nearly all we really know about the Sage, and may possibly have been put together within a hundred years of his death. From its pages we seem to gather some idea, a mere _silhouette_ perhaps, of the great moralist whose mission on earth was to teach duty towards one’s neighbour to his fellow-men, and who formulated the Golden Rule: “What you would not others should do unto you, do not unto them!” It has been urged by many, who should know better, that the negative form of this maxim is unfit to rank with the positive form as given to us by Christ. But of course the two are logically identical, as may be shown by the simple insertion of the word “abstain;” that is, you would not that others should abstain from certain actions in regard to yourself, which practically conveys the positive injunction. When a disciple asked Confucius to explain charity of heart, he replied simply, “Love one another.” When, however, he was asked concerning the principle that good should be returned for evil, as already enunciated by Lao Tzŭ (see ch. iv.), he replied, “What then will you return for good? No: return good for good; for evil, justice.” He was never tired of emphasising the beauty and necessity of truth: “A man without truthfulness! I know not how that can be.” “Let loyalty and truth be paramount with you.” “In mourning, it is better to be sincere than punctilious.” “Man is born to be upright. If he be not so, and yet live, he is lucky to have escaped.” “Riches and honours are what men desire; yet except in accordance with right these may not be enjoyed.” Confucius undoubtedly believed in a Power, unseen and eternal, whom he vaguely addressed as Heaven: “He who has offended against Heaven has none to whom he can pray.” “I do not murmur against Heaven,” and so on. His greatest commentator, however, Chu Hsi, has explained that by “Heaven” is meant “Abstract Right,” and that interpretation is accepted by Confucianists at the present day. At the same time, Confucius strongly objected to discuss the supernatural, and suggested that our duties are towards the living rather than towards the dead. He laid the greatest stress upon filial piety, and taught that man is absolutely pure at birth, and afterwards becomes depraved only because of his environment.