already said, his reproofs were gentle.  Blandness of speech and manners was his distinguishing outward peculiarity; and this seems to characterize his nation,—­whether learned from him, or whether an inborn national peculiarity, I do not know.  He went through great trials most creditably, but he was no martyr.  He constantly complained that his teachings fell on listless ears, which made him sad and discouraged; but he never flagged in his labors to improve his generation.  He had no egotism, but great self-respect, reminding us of Michael Angelo.  He was humble but full of dignity, serene though distressed, cheerful but not hilarious.  Were he to live among us now, we should call him a perfect gentleman, with aristocratic sympathies, but more autocratic in his views of government and society than aristocratic.  He seems to have loved the people, and was kind, even respectful, to everybody.  When he visited a school, it is said that he arose in quiet deference to speak to the children, since some of the boys, he thought, would probably be distinguished and powerful at no distant day.  He was also remarkably charitable, and put a greater value on virtues and abilities than upon riches and honors.  Though courted by princes he would not serve them in violation of his self-respect, asked no favors, and returned their presents.  If he did not live above the world, he adorned the world.  We cannot compare his teachings with those of Christ; they are immeasurably inferior in loftiness and spirituality; but they are worldly wise and decorous, and are on an equality with those of Solomon in moral wisdom.  They are wonderfully adapted to a people who are conservative of their institutions, and who have more respect for tradition than for progress.

The worship of ancestors is closely connected with veneration for parental authority; and with absolute obedience to parents is allied absolute obedience to the Emperor as head of the State.  Hence, the writings of Confucius have tended to cement the Chinese imperial power,—­in which fact we may perhaps find the secret of his extraordinary posthumous influence.  No wonder that emperors and rulers have revered and honored his memory, and used the power of the State to establish his doctrines.  Moreover, his exaltation of learning as a necessity for rulers has tended to put all the offices of the realm into the hands of scholars.  There never was a country where scholars have been and still are so generally employed by Government.  And as men of learning are conservative in their sympathies, so they generally are fond of peace and detest war.  Hence, under the influence of scholars the policy of the Chinese Government has always been mild and pacific.  It is even paternal.  It has more similarity to the governments of a remote antiquity than that of any existing nation.  Thus is the influence of Confucius seen in the stability of government and of conservative institutions, as well as in decency in the affairs of life, and gentleness and courtesy of manners.  Above all is his influence seen in the employment of men of learning and character in the affairs of state and in all the offices of government, as the truest guardians of whatever tends to exalt a State and make it respectable and stable, if not powerful for war or daring in deeds of violence.