This being so, and it having besides been the practice for a visiting duke always to take along with him a "minister in attendance," small wonder that prominent Chinese statesmen from the orthodox states were all personal friends, or at least correspondents and acquaintances, who had thus frequent opportunity of comparing political notes. To this day there are no serious dialect differences whatever in the ancient central area described in the first chapter, nor is there any reason to suppose that the statesmen and scholars who thus often met in conclave had any difficulty in making themselves mutually understood. The "dialects"' of which we hear so much in modern times (which, none the less, are all of them pure Chinese, except that the syllables differ, just as _coeur, cuore, and _corazon, coraçao_, differ from _cor_), all belong to the southern coasts, which were practically unknown to imperial China in Confucius' time. The Chinese word which we translate "mandarin" also means "public" or "common," and "mandarin dialect" really means "current" or "common speech," such as is, and was, spoken with no very serious modifications all over the enclave; and also in those parts of Ts'in, Tsin, Ts'i, and Ts'u, which immediately impinged upon the enclave, in the ratio of their proximity. Finally, Shen Si, Shan Si, Shan Tung, and Hu Kwang are still called Ts'in, Tsin, Ts'i, and Ts'u in high-class official correspondence; and so with all other place-names. China has never lost touch with antiquity. There is record for nearly every thing: the only difficulty is to separate what is relevant from what is irrelevant in the mass of confused _data_. Another matter must be considered. Although the Chinese never had a caste system in the Hindoo sense, there is, as we have stated once before, every reason to believe that the ruling classes and the educated classes were nearly all nobles, in the sense that they were all lineal or branch descendants, whether by first- class wife or by concubine, of either the ruling dynastic family or of some previous imperial dynastic family. Some families were by custom destined for hereditary ministers, others for hereditary envoys, others again for hereditary soldiers; not, it is true, by strict rule, but because the ancient social idea favoured the descent of office, or land, or trade, or craft from father to son. This, indeed, was part of the celebrated Kwan-tsz's economic philosophy. Thus generation after generation of statesmen and scholars kept in steady touch with one another, exactly as our modern scientists of the first rank, each as a link, form an unbroken intimate chain from Newton down to Lord Kelvin, outside which pale the ordinary layman stands a comparative stranger to the _arcana_ within.