a standing miracle that Confucianism, which makes no promise of blessings to be enjoyed in this life or the next, should have succeeded without the adjunct of other supernatural elements than that of ancestor-worship. Even this was accepted by Confucius as a harmless prevailing custom rather than enjoined by him as an essential part of his doctrine. Unlike Christianity and Mahometanism, the Way preached by the Chinese sage knows neither the sanction of punishment nor the stimulus of reward in an after-life. Even Buddhism holds out the hope of Nirvana to the pure of heart, and preaches the long torment of successive rebirths to those who fall short of perfect goodness. No great religion is devoid of elevated precepts, or has ever failed to mould numbers of beautiful characters to attest the presence of something good and great within it. But in every case the element of supernaturalism, which is of course inseparable from a religion properly so called, introduces a new motive for men's actions and makes it no longer possible for virtue to be followed purely for its own sake, without thought of a hereafter. Thus, if we assent to Comte's famous law of the Three States, Confucianism really represents a more advanced stage of civilisation than biblical Christianity. Indeed, as Mr. Carey Hall has recently pointed out in an article on the subject, Confucius may be regarded as the true fore-
