than the "Spring and Autumn" annals is the commentary
upon them known as Tso-chuan, by Tso-k'iu Ming, which is the chief source of our knowledge of Chinese history during the period covered by it, 722-469 B.C.
The "Five Canons" do not contain any of the teachings of Confucius; but, having been edited, compiled, or recommended and approved by the sage, they have been received among the Confucian classics. His teachings are embodied in the "Four Books," or ssl-shu, the real text-books of Confucianism, viz. : —
(1) The Lun-yiX, hterally translated "Conversations," or "Discourses," because the master's views are set forth in them in the form of dialogues. Legge calls the book "Con- fucian Analects." The key-note of these discourses is that virtue placed by the Chinese of all ages above every other, — namely, filial piety. This is the source of all happiness in family life; it covers the respect due to the senior by the junior, and, in its widest sense, is applicable to society at large. The* State with its government is merely family Ufe on a larger scale. The sovereign and his assistants represent father and mother, and the people, their subjects, may be called their children, who owe them obedience as part of their filial piety in the broader sense. Man in his relation to the world is con- sidered from five points of view, hence the "five relations" (wu-lun): (1) sovereign and subject, (2) father and son, (3) husband and wife, (4) elder and younger brother, (5) friend and friend. In each of these relations man has his duties, the proper discharge of which determines the character of the ideal good man, kun-tz'i, usually translated by "the Superior Man" — the very reverse of Nietzsche's "super-man." Every respectable Chinese of the Confucian school tries to conform his character as nearly as possible to that of the Superior Man. We must, of course, look upon Confucius him- self as an example of the Chinese model gentleman of all ages, and so, indeed, he was, as regards purity of morals, loyalty to
