Sun undoubtedly regretted leaving such a heterogeneous and ill-assembled group of works as his literary bequest. Throughout the latter years of his life he was studying political science in the hope that he might be able to complete a great treatise which he had projected, an analysis and statement of the programs of the Chinese nationalists. One attempt toward actualization of this work was frustrated when Sun’s manuscripts and a great part of his library were burned in the attack launched against him by Ch’en Ch’iung-ming in 1922. His apology for the makeshift volume on the _San Min Chu I_ is pathetic: “As I had neither time to prepare nor books to use as references, I could do nothing else in these lectures but improvise after I ascended the platform. Thus I have omitted and forgotten many things which were in my original manuscript. Although before having them printed, I revised them, added (passages) and eliminated (others), yet, those lectures are far from coming up to my original manuscripts, either in the subject matter itself, or in the concatenations of the discussion, or in the facts adduced as proofs.”(12) Sun was in all probability a more assiduous and widely read student of political science than any other world leader of his day except Wilson; he studied innumerable treatises on government, and was surprisingly familiar with the general background of Western politics, in theory and practice. He was aware of the shabby appearance that these undigested occasional pieces would present when put forth as the bible of a new China, and earnestly enjoined his followers to carry on his labors and bring them to fruition.(13) The various works included in the _Chien Kuo Fang Lo_, while satisfactory for the purposes Sun had in mind when he wrote them, are not enough to outline the fundamentals both of political theory and a governmental plan. The familiar essays have an important bearing on the formation of the ideology of a new China; the primer of democracy, less; the industrial plan is one of those magnificent dreams which, in the turn of a decade, may inspire an equally great reality. The outline and the manifesto are no more suited to the rôle of classics; they are decalogues rather than bibles.(14) There remains the _San Min Chu I_.