Of canonical authority equal to the Five Classics if not greater, are the 'Four Books' in which are recorded the _ipsissima verba_ of Confucius. These are the 'Lunyue' or Sayings of Confucius, twenty books, which contains a detailed description of the Sage's system of philosophy; the 'Ta Hsio,' the Great Learning, ten chapters; the 'Chung yung,' or the Doctrine of the Mean, thirty-three chapters; and the development of Confucianism as enunciated by his great follower Mencius in the 'Meng tz[)u],' seven books. These works cover the whole field of Confucianism; and as such, their contents claim the allegiance and demand the obedience of ninety-nine out of every hundred Chinamen. To the European student their contents are somewhat disappointing. The system they enunciate wants completeness and life, although the sentiments they express are unexceptionable; as for example when Confucius said: "Hold faithfulness and sincerity as first principles. Have no friends not equal to yourself. When you have faults, do not fear to abandon them." Admirable maxims such as these flowed from his lips in abundance, but he could offer no reason why a man should rather obey the advice thus presented than his own inclination. He had no reward to offer for virtue, and no terrors with which to threaten the doers of evil. In no sense do his teachings as they came from his lips constitute a religion. He inculcated no worship of the Deity, and he refrained altogether from declaring his belief or disbelief in a future existence. The author of the 'Great Learning,' commonly said to be the disciple Tseng, describes the object of his work to be "to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence." And following on the lines indicated by his great master, he lays down the ethical means by which these admirable ends may in his opinion be attained. The 'Doctrine of the Mean' takes for its text the injunction, "Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish." The author of this work, Tz[)u]ss[)u], goes deeper into the motives of human conduct than Confucius himself. "First he shows clearly how the path of duty is to be traced to its origin in Heaven, and is unchangeable, while the substance of it is provided in ourselves, and may not be departed from. Next he speaks of the importance of preserving and nourishing this, and of exercising a watchful self-scrutiny with reference to it. Finally he speaks of the meritorious achievements and transforming influence of sage and spiritual men in their highest extent."