that of the training of the population in discipline and obedience, so
that it should become a convenient tool in the hands of the officials.
This requirement was best met by a people composed as far as possible
only of industrious, uneducated, and tax-paying peasants. Scholars and
philosophers were not wanted, in so far as they were not directly
engaged in work commissioned by the state. The Confucianist writings
came under special attack because they kept alive the memory of the old
feudal conditions, preaching the ethic of the old feudal class which had
just been destroyed and must not be allowed to rise again if the state
was not to suffer fresh dissolution or if the central administration was
not to be weakened. In 213 B.C. there took place the great holocaust of
books which destroyed the Confucianist writings with the exception of
one copy of each work for the State Library. Books on practical subjects
were not affected. In the fighting at the end of the Ch'in dynasty the
State Library was burnt down, so that many of the old works have only
come down to us in an imperfect state and with doubtful accuracy. The
real loss arose, however, from the fact that the new generation was
little interested in the Confucianist literature, so that when, fifty
years later, the effort was made to restore some texts from the oral
tradition, there no longer existed any scholars who really knew them by
heart, as had been customary in the past.

In 221 B.C. Shih Huang-ti had become emperor of all China. The judgments
passed on him vary greatly: the official Chinese historiography rejects
him entirely--naturally, for he tried to exterminate Confucianism, while
every later historian was himself a Confucian. Western scholars often
treat him as one of the greatest men in world history. Closer research
has shown that Shih Huang-ti was evidently an average man without any
great gifts, that he was superstitious, and shared the tendency of his
time to mystical and shamanistic notions. His own opinion was that he