prophet. On the contrary, he was an avowed disciple of Confucius, to whose dicta he paid implicit reverence, and whom he quoted with the respect due to the exalted character which the sage had already acquired in the eyes of his school.
The so-called "Works of Mang" are not original compositions of this philosopher, but collections of his sayings, resembling the Lun Yu, or Confucian Analects. Whether he compiled them, or took any part in their compilation himself, is uncertain. But, considering their character, the more probable hypothesis seems to be that they were committed to writing by his friends, or disciples, either during his own life, or immediately after his death.
The evidence of their antiquity and authenticity must be very briefly touched upon. The earliest notice of Mang is antecedent to the Ts'in dynasty (255-206 B. C.), that is, within thirty-three years after his death. We are indebted for it to Seun K'ing, who "several times makes mention of" Mang, and who in one chapter of his works, "quotes his arguments and endeavors to set them aside." In the next place, we have accounts of him, and references to his writings, in K'ung Foo, prior to the Han dynasty, that is, before 206 B. C. Thirdly, he is quoted by writers from 186-178 B. C., under the Han dynasty. About 100 B. C. occurs the earliest mention now known of Mang's works. It emanates from Sze-ma Tseen, who attributes to Mang himself the composition of "seven books." While in a category of the date A. D. 1, the works of Mang are entered as being "in eleven books;" a discrepancy which has given rise to perplexities among Chinese scholars, with which we need not concern ourselves. Suffice it to say, that Mang's works, as we now possess them, consist only of seven books, and are not known to have ever consisted of more.
This evidence would appear to be sufficient to prove the antiquity of the collection, though not its Mencian authorship. Whoever may have been its author, it was not admitted among the Sacred Books till many centuries after it had been received among scholars as a valuable, though not classical, work. Under the Sung dynasty, which began to reign about A. D. 960-970, the works of Mang were at length placed on a level with the Lun Yu, as part of the great Bible of China.
