anterior to those of the other Indian nations, establish the same division. The Rahans, who fill the sacerdotal offices among these peoples, teach a doctrine conformable to that of the mysteries. They say that inequality among men is a necessary consequence of their past virtues or past vices, and that they are born in a nation more or less enlightened, in a caste, in a family, more or less illustrious, according to their previous conduct.[1] This is very close to the thought of Pythagoras; but no one has expressed it with greater force and clearness than Kong-Tse. I think I have no need to say that these two sages did not copy each other. The assent that they gave to the same idea had its source elsewhere than in sterile imitation.
The Chinese people, from time immemorial, have been divided into four great classes, relative to the rank that men occupy in society, following the functions that they execute therein,[2] very nearly as do the Indians: but this division, that long custom has rendered purely political, is looked upon very differently by the philosophers. Man, according to them, constitutes one of the three productive powers which compose the median trinity of the Universe; for they consider the Universe, or the great All, as the expression of a triple Trinity enveloped and dominated by the primordial Unity: which constitutes for them a decade instead of a Quaternary. This third power called Yin, that is to say, mankind, is subdivided into three principal classes, which by means of the intermediary classes admitted by Kong-Tse, produces the five classes spoken of by this sage.
The first class, the most numerous, comprises [he said] that
multitude of men who act only by a sort of imitative instinct,
doing today what they did yesterday, in order to recommence tomorrow
what they have done today; and who, incapable of discerning
in the distance the real and substantial advantages, the
