the nine paths are most important. The Nine Paths are (1) cultivate a good character, (2) honor the good, (3) love your parents, (4) respect great officers, (5) carry out the wishes of the ruler and ministers, (6) regard the common people as your children, (7) invite all kinds of skilfull workmen, (8) be kind to strangers, (9) have consideration for all the feudal chiefs. These are the great principles.

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Their origin and history may also be stated. Far up in mythical ancient times before literature was known Fu Hi arose and drew the eight diagrams in order to understand the superhuman powers and the nature of all things. At the time of Tang Yao (B.C. 2356) they were able to illustrate noble virtue. Nine generations lived together in one home in love and peace, and the people were firm and intelligent. Yao handed down to Shun a saying: Sincerely hold fast to the Mean.'" Shun transmitted it to Yu and said: “The mind of man is restless,— prone to err; its affinity for the right way is small. Be discriminating, be undivided that you may sincerely hold fast to the Mean." Yu transmitted this to Tang of the Siang dynasty (B.C. 1766) Tang transmitted it to Kings Wen and Wu of the Chow dynasty (B.C. 1122). These transmitted it to Duke Kung. And these were all able to observe this rule of the heart by which they held fast to the "Mean." The Chow dynasty later degenerated, then there arose Confucius, who transmitted the doctrines of Yao and Shun as if they had been his ancestors, elegantly displayed the doctrines of Wen and Woo, edited the Odes, and the History, reformed religion, made notes on the Book of Changes, wrote the Annals of Spring aud Autumn, and spoke of governing the nation, saying, "Treat matters seriously and be faithful, be temperate and love men, employ men according to proper times, and in teaching your pupils you must do so with love." He said to Yen Tsze: "Self-sacrifice and truth is benevolence. If you can for one whole day entirely sacrifice self and be true, then all under heaven will become benevolent." Speaking of being able to put away selfishness and attaining to the truth of Heaven, everything is possible to such a heart. Alas! He was not able to get his virtues put into practice, but his disciples recorded his words and deeds and wrote the Confucian Analects. His disciple Jseng Tsze composed the Great Learning. His proud son Tsze Sze composed the Doctrine of the Mean (Chung Yung). When the contending states were quarreling, Mencius, with a loving heart that could not endure wrong arose to save the times. The rulers of the time would not use him, so he composed a book in seven chapters. After this, although the ages changed, this religion flourished. In the Han dynasty Tung Chung Shu (20th cent. B.C.) in the Sui dynasty Wang Túng (A. D. 583-617) in the Tang dynasty Han Yo (A.D. 768-824) each made some part of this doctrine better known. In the Sung dynasty (A.D. 960-1260) these were the disciples of the philosophers Cheng, Chow and Chang, searching into the spiritual nature of man, and Chu Fu-Tsze collected their works and this religion shone with

great brightness. Our present dynasty, respecting scholarship and considering truth important, placed the philosopher Chow in Confucian temples to be reverenced and sacrificed to; Confucianists all follow Chu Fu Tsze's comments. From ancient times till now those who followed the doctrines of Confucius were able to govern the country; whenever these were not followed there was disorder.

V. On looking at it down the ages there is also clear evidence of results in governing the country and its superiority to other religions. There is the prosperity of Tang Yis of the dynasties Hsia Siang and Chow, (B.C. 2356 -B.C. 255) when virtue and good government flourished. It is needless to enlarge upon them. At the time of the contending states there arose theorists, and all under heaven became disordered. The Tsin dynasty (of Tsin She-Hwang fame) burned the books, and buried the Confucianists, and did many other heartless things, and also went to seek the art of becoming immortal (Taoism), and the empire was soon lost. Then the Han dynasty arose (B.C. 206-A.D. 220). Although it leaned towards Taoism, the people, after having suffered so long from the cruelties of the Tsin, were easily governed. Although the religious rites of Shu Sun-tung do not command our confidence, the elucidation of the ancient classics and books we owe mostly to the Confucianists of the Han period. Although the Emperor Wu of the Western (early) Han dynasty was fond of genii (Taoism) he knew how to select worthy ministers. Although the Emperor Ming of the Eastern (later) Han introduced Buddhism he was able to respect the Confucian doctrines. Since so many followed Confucianism good mandarins were very abundant, under the eastern and western Han dynasties, and the dynasty lasted very long. Passing on to the epoch of the Three Kingdoms and the Tsin dynasty (A.D. 221-410) the people then leaned towards Taoism and neglected the country. Afterwards the North and South quarreled and Emperor Liang Wu reigned the longest, but lost all by believing in Buddhism, and going into the Monastery at Tsing Tai, where he died of starvation at Tai Ching. When Yuen Ti came to the throne (A.D. 552) the soldiers of Wei arrived while the teaching of Taoism was still going on and the country was ruined. It is not worth while to speak of the Sui dynasty. The first emperor of the Tang dynasty (A.D. 618-907) greatly sought out famous Confucianists and increased the demand for scholars, so that the country was ruled almost equal to Cheng and Kang of ancient times. Although there was the affair of Empress Woo and Lu Shan, the dynasty flourished long. Its fall was because the Emperor Huen Tsung was fond of Taoism and Buddhism, and was put to death by taking wrong medicine. The Emperor Mu Tsung also believed in Taoism, but got ill by eating immortality pills. After this the Emperor Wu Tsung was fond of Taoism and reigned only a short time. The Emperor Tsung followed Buddhism and the dynasty fell into a precarious condition. Passing by the five dynasties (907-960) on to the first emperor of the Sung dynasty

(960-1360) who cherishing the people, and having good government, step by step prospered. When Jen Tsung ruled he reverenced Heaven and cared for the people; he reformed the punishments and lightened the taxes, and was assisted by such scholars as Han Ki, Fan Chung Yen, Foo Pih, Ou Yang Sui, Wen Yen Poh and Chas Pien. They established the government as the mountain Pas Sang, and raised the people to the state of peace which is still in every home. Such government may be called benevolent. Afterwards there arose the troubles of Kin, when the good ministers were destroyed by cliques, and the Sang dynasty moved to the South of China.

When the Mongol dynasty (A.D. 1260-1368) arose it believed in and employed Confucian methods, and all under heaven was in order. In the time of Jen Chung the names of the philosophers, Chow and Cheng (of the Sung dynasty) were placed in the Confucian temples to be sacrificed to. They carried out the system of examinations and sent commissioners to travel throughout the land to inquire into the sufferings of the people.

The Empress served the Empress Dowager with filial piety, and treated all his relations with honor, and he may be called one of our noble rulers. But the death of Shun Ti was owing to his passion for pleasure. He practiced the methods of Western priests (Buddhists) to regulate the health, and had no heart for matters of state.

When the first Emperor of the Ming Dynasty (A.D. 1368-1644) arose, and reformed the religion and ritual of the Empire, he called it the great peaceful dynasty. The pity was that he selected Buddhist priests to attend on the princes of the Empire, and the priest Tao Yen corrupted the Pekine prince, and a rebellious spirit sprung up, which was a great mistake. Then Yen Tsung too employed Yen Sung, who only occupied himself in worship. Hi Tsung employed Ni Ngan, who defamed the loyal and the good and the dynasty failed. These are the evidences of the value of Confucianism in every age.

But in our present dynasty worship and religion have been wisely regu. lated, and the government is in fine order, noble ministers and able officers have followed in succession down all these centuries.

That is what has caused Confucianism to be transmitted from the oldest times till now, and what constitutes its superiority to other religions is that it does not encourage mysteries and strange things or marvels. It is impartial and upright. It is a doctrine of great impartiality and strict uprightness, which one may body forth in one's person and carry out with vigor in one's life. Therefore we say, when the sun and moon come forth (as in Confucianism) then the light of candles can be dispensed with!

THE COMPARATIVE STUDY OF THE WORLD'S

RELIGIONS.

BY MGR. C. D. D'HARLEZ.

It is not without profound emotion that I address myself to an assemblage of men, the most distinguished, come together from all the parts of world, and who, despite essential divergences of opinion, are nevertheless united in this vast edifice, pursuing one purpose, animated with one thought, the most noble that can occupy the human mind, the seeking out of relig ious truth. I here have under my eyes this unprecedented spectacle, until now unheard of, of disciples of Kong-fu-tze, of Buddha, of Brahma, of Ahura Mazda, of Allah, of Zoroaster, of Mohammed, of Naka-nusi, or of Laotze, not less than those of Moses and of the Divine Christ, gathered together not to engage in a struggle of hostility or animosity, sources of sorrow and grief, but to hold up before the eyes of the world the beliefs which they profess and which they have received from their fathers - their religion.

Religion! word sublime, full of harmony to the ear of man, penetrating into the depths of his heart and stirring into vibration its profoundest chords.

How goodly the title of our program: "World's Parliament of Religions!" How true the thought put forth by one who took part in its production: 'Comparison, not controversy, will best serve the most whole

some and therefore the most divine truth."

Parliament! It is in such an assemblage that the most weighty interests of humanity are discussed, that their most accredited representatives come to set forth what they believe to be most favorable to their development, to. their legitimate satisfaction. But in this Parliament of Religions it is not the world that it is question of, but heaven, the final happiness of man.

Truth! The most precious boon of man, which day and night he pursues with all his aspirations, with all his efforts, never fully attaining, but always tearing away more and more the veil that hides it from his view, until he shall contemplate it in its essence amidst celestial splendors.

And do not the different features, the different costumes, the different opinions of the different men and savants here assembled for peaceful deliberation, tell us clearly that all men are brothers, sprung from one Creator, from one common principle, who ought not to tear one another in fratricidal strife, but to cherish one another with mutual love, to aid one another in the pursuit of the great purpose common to all, of that unique end which must assure them happiness eternal, the possession of the truth.

No! Catholics faithful to their own teaching will not be wanting in this duty, for their Divine Master has imposed upon them, as his first commandment, resuming all his law, that after the love they owe their Heavenly Father they should love their neighbor as themselves, yea, that they should know how to lay down their lives for his sake. And this neighbor, for the Christian is not only the brother bound to him in the unity of faith; no, under the figure of the good Samaritan, the recognized neighbor of the unfortunate Israelite left as dead by robbers, Christ has taught us to recognize the universality of manhood. Yes, whoever you be, children of Brahma, of Shangti, of Allah, of Ahura Mazda, disciples of Kong-fu-tze, of Tao, of Buddha, of Jina, or of whatever other founder of religion amongst men, you are for us Christians that well-beloved neighbor, who may indeed be in error, but who, none the less, only all the more, merits all our love, all our devotedness.

And what more fitting place for these momentous deliberations than this magnificent city, where at this moment are displayed the material and intellectual riches of the whole world, than this America so full of youth and of life, so rich in promise; this noble country where true fraternity takes up its abode, whose Chief Magistrate each year seeks by days of prayer and recollection to draw down the blessings of Heaven upon the labors of men and to return thanks for his benefits, for his favors to the author of all good.

To you all, then, whoever you may be, cherished brothers in God and in our Common Father, I address this salutation of my heart, and the discourse which it is my privilege to pronounce in this favored place, before this chosen audience, through the gracious kindness of a worthy representative of Catholic science in free America, to whom I here tender my most sincere and respectful acknowledgments.

Permit me now to enter upon my subject: "Importance of a Serious Study of All Systems of Religion."

But first let us ask if it is useful, if it is good to give oneself to this study. This is in effect the question which in Europe men of faith put to themselves when this new branch suddenly sprouted forth from the trunk of the tree of science. At first it inspired only repugnance, or at least great distrust. And this was not without reason. The opinions, the designs of those who made themselves its promoters inspired very legitimate suspicions. It was evident that the end pursued was to confound all religions as works of human invention, to put them all upon a common level in order to bring them all into common contempt. The comparative history of religions in the minds of its originators was to be an exposition of all the vicissitudes of human thought, imagination, and, to say the real word, folly. It was to be Darwinism, evolution, applied to religious conditions that were generally held as coming from God. Naturally, then, a large number of the enlightened faithful, some of them eminent minds, seeing only evil and danger in the new science,