These men from the west brought not only ethics but philosophy; and the fertilizing influences of these scholars of the Dispersion, may be likened to those of the exodus of the Greek learned men after the capture of Constantinople by the Turks. Confucian schools were established in most of the chief provincial cities. For over two hundred years this discipline in the Chinese ethics, literature and history constituted the education of the boys and men of Japan. Almost every member of the Samurai classes was thoroughly drilled in this curriculum. All Japanese social, official, intellectual and literary life was permeated with the new spirit. Their "world" was that of the Chinese, and all outside of it belonged to "barbarians." The matrices of thought became so fixed and the Japanese language has been so moulded, that even now, despite the intense and prolonged efforts of thirty years of acute and laborious scholarship, it is impossible, as we have said, to find English equivalents for terms which were used for a century or two past in every-day Japanese speech. Those who know most about these facts, are most modest in attempting with English words to do justice to Japanese thought; while those who know the least seem to be most glib, fluent and voluminous in showing to their own satisfaction, that there is little difference between the ethics of Chinese Asia and those of Christendom. Survey of the Intellectual History of China. The Confucianism of the last quarter-millennium in Japan is not that of her early centuries. While the Japanese for a thousand years only repeated and recited--merely talking aloud in their intellectual sleep but not reflecting--China was awake and thinking hard. Japan's continued civil wars, which caused the almost total destruction of books and manuscripts, secured also the triumph of Buddhism which meant the atrophy of the national intellect. When, after the long feuds and battles of the middle ages, Confucianism stepped the second time into the Land of _Brave_ Scholars, it was no longer with the simple rules of conduct and ceremonial of the ancient days, nor was it as the ally of Buddhism. It came like an armed man in full panoply of harness and weapons. It entered to drive Buddhism out, and to defend the intellect of the educated against the wiles of priestcraft. It was a full-blown system of pantheistic rationalism, with a scheme of philosophy that to the far-Oriental mind seemed perfect as a rule both of faith and practice. It came in a form that was received as religion, for it was not only morality "touched" but infused with motion. Nor were the emotions kindled, those of the partisan only, but rather also those of the devotee and the martyr. Henceforth Buddhism, with its inventions, its fables, and its endless dogmatism, was for the common people, for women and children, but not for the Samurai. The new Confucianism came to Japan as the system of Chu Hi. For three centuries this system had