He remained in Loo ten years, during which time, besides his ordinary pursuits and occupations, including music, of which he was passionately fond, he joined a par

of the King, and reflection upon the maxims they contain." "How am I to begin the acquisition of wisdom?" asked the minister; "tell me something which may be easily retained and readily practised."ty of professional huntsmen. The chase "With reference to your high post," rejoined the philosopher, "I advise you to bear in mind this axiom: steel, be it ever so hard, may be broken-so that what appears most firm may often be most easily destroyed."

On his visit to the Ming-tang, or Temple of Light, observing that the portraits of the emperors, good and bad indiscriminately, were placed together, he remarked to his disciples, that it might at first excite surprise to see the likenesses of such men as Kee and Chow-sin, who had insulted the Teen, and outraged humanity, arranged beside those of Yaou and Shun; but, in fact, the juxtaposition invited a contrast of their characters, and tended, by exciting salutary recollections, to inspire both a love of virtue and an abhorrence of vice.

was in early times inculcated as a duty and enforced by law. This is the view taken of it by Confucius, who, when his disciples objected to this step, on the ground that the pursuit of wild animals was an employment derogatory to a sage, observed that nothing is beneath the attention of a wise man; that hunting was one of the earliest occupations of mankind; that the most illustrious monarchs of antiquity had practised it, and that thereby, not only was the country cleared of wild beasts, but the people were inured to the fatigues of war. The sanction of religion was superadded to the obligation of law; for, as the philosopher remarked, the offerings to ancestors made by the emperors consisted of venison killed in the chase with their own hands. The object which Confucius had in view, according to Măng-tsze, in this as in other instances, was to recall the nation to a regard for ancient customs, by re-converting into a rite which was degenerating into a mere recreation.

After a residence of some months at the imperial court, during which time he had inspected its written records and all the relics of antiquity, visited Laou-tsze, at Seih-tae-with whose doctrines, which had already a good number of followers, he It was at this period (B. c. 510) that Conmade himself acquainted, and diffused fucius applied himself, more particularly, the principles of his own system, he left to a careful revision of the King: he workit (B. c. 516), with sentiments of sorrow at ed night and day, and it is said that he its degeneracy, and returned to the court wore out, by frequent use, no less than of Tse. He was mortified to find that his three sets of bamboo bundles of these efforts at amelioration here had produced works, which was then the form of Chinese so little effect. He was received, indeed, volumes. He reduced the She-king from with open arms by the king and people, and three thousand poems to three hundred and had his object been renown alone, it would eleven; he gave an edition of the Shoohave been amply gratified. His end, how-king, wherein he retrenched whatever he ever, was utility; and finding this disap-thought useless for the reformation of govpointed, he returned to Loo.

ernment and manners, reducing the number of chapters from one hundred to fifty. He employed his disciples in comparing the characters, arranging the subjects under the proper heads or chapters, ascertaining the authenticity of the text, and writing the

The king, Chaou-kung, rejoiced at his return; but his ministers had good reason to dread the presence of one whose discernment would detect their malversations; who was too honest to conceal them, and who had too much influence over their reasons for his changes and abridgements, sovereign to fear their intrigues. They adopted, however, a stratagem which would have succeeded with none but Confucius. They nominated him (B. c. 511) to a subordinate office, in expectancy, which kept him apart from the prince. His followers, indignant at this insult, advised him to reject the appointment. Confucius mildly replied, that his refusal of such an hum-assemblage of agreeable sounds, which gratified ble post would be attributed to pride; and "what good effect would my instructions have," he asked, "if I were supposed to be actuated by such a passion?"

which he dictated. These celebrated books now appear in the state in which he left them. But the chief object of his editorial labors was the Yih-king, consisting of the Kea of Fuh-he, with the commentaries of Wang-wang and Chow-kung, which, though the most esteemed of the

* He declared that music was not to him a mere

the ear, and left no trace upon the mind. On the contrary, it produced distinct images and ideas, the only instrument of Confucius was the rude kin,

which remained after the sounds had ceased. Yet

or lute.

classics, and considered as the first book | be constrained to pay him a visit of thanks, given to mankind, in which they might read all that it behoved them to know and practise here below, had been so strangely neglected, as to be almost unintelligible. To his comments on this work the philosopher dedicated almost the whole of his life. Conversations with his disciples, music, walking, formed the relaxations of his severe toils: his official functions imposed a small tax upon his time.

which he was most anxious to avoid. He, at length, decided to accept the present, and, with a species of artifice somewhat at variance with his customary candor, to pay his visit of thanks when he knew the minister was from home. Accident, however, defeated the latter scheme; he met Yang-hoo without the city, and the latter, addressing the philosopher graciously, invited him to his house, observing, in an insinuating tone, On the death of Chaou-kung (B. c. 509) that, if his own occupations permitted, he and the accession of Ting-kung to the would be the most zealous of his disciples. throne of Loo, a minister, named Ke-sha, "Ought a man like you," he continued, gained an entire ascendency over the new "who is in possession of the most invalusovereign, and, removing all the grandees able treasure, namely, wisdom, to bury it?" from court, secured free scope to his ambi- Confucius modestly replied, "the man who, tion. He was, however, supplanted by one indeed, possesses such a treasure, does of his own creatures, who pursued the same wrong to bury it: he ought to let all parpolicy. It was at this time (B. c. 508) that take of it who can." "And he who holds Confucius threw up his petty magistrate- the torch of science," continued Yang-hoo, ship. His disciples, deeming his conduct "should he suffer it to expire in his hands? inconsistent, inquired the reason. "When Ought he not to employ it in illuminating I was offered," he replied, "an inferior those who are in the gloom of ignorance?" post, I was bound, for the sake of example, " An enlightened man," Confucius gravely not to refuse it. Those who offered it, answered, "should try to enlighten others." moreover, were the legitimate depositaries "Nay, then," resumed the minister, "you of the sovereign's authority, and it is the are self-condemned. You are stored with duty of a subject to serve his king in what- wisdom, and able to instruct those who ever post he is chosen to fill, provided he direct the helm of government, yet you be not required to do what is manifestly deny them your aid. Is this the conduct wrong. But the case is now different; of a man who has the good of the people those who administer the sovereign's pow- at heart?" Every one who loves the er, and dispense dignities and offices, are public weal," rejoined Confucius, "ought odious usurpers, and to exercise any func- to show it by his conduct." By these and tion under them, is, in some measure, to other ambiguous answers, the philosopher, sanction their usurpation. Thus, for the with calm dignity and perfect courtesy, sake of example, as well as out of a regard parried the crafty questions of a bad man, to duty, I am now bound to reject with who, he knew, was studying his ruin it is disdain what I once accepted with grati- by such ingenious policy that individuals tude. Is there any contradiction in this ?" in public stations in China endeavor to exThe conduct of Confucius being report- tricate themselves from similar embarrassed to Yang-hoo, the usurping minister, ment. the latter devised a subtle scheme for entrapping him and subjecting him to punishment. He prepared a sumptuous sacrifice in honor of ancestors; and it being the custom to distribute the offerings, after the ceremony, amongst the most devoted and most favored grandees, who could not refuse a gift which was esteemed sacred, Confucius was included in the list. The philosopher, desirous of hold-waited there till the "master," as he, like ing no intercourse with the man, yet equally scrupulous in what concerned ceremo nies and the rules of good manners, was a little embarrassed. If he declined the present, he offered an affront to the sender, and violated the ritual; if he accepted it, he not only allowed himself to be considered one of the usurper's partisans, but would

Whilst the followers of the Confucian tenets increased in number, their author continued his studies with little intermission, except to advise those who sought his instruction in the sciences and liberal arts, as well as in the "doctrines of the ancients." For this purpose, his house was always open, and a gallery, or an antechamber, was appropriated to visitors, who

Pythagoras, was called, came forth.

In B. c. 507, with a view of ascertaining the number of his followers in other states, and of confirming them in his doctrines, he resolved to travel once more. He proceeded first to Chen, a little state on the confines of Ho-nan, where he met with an indifferent reception: the great were devoted

mankind different from what they are and must be. He is an impracticable theorist, and your subjects habituated to customs which he is about to alter, will be incited to insurrection. Your ease will be invaded by the toils he will impose upon you, as as well as by the murmurs of your people; and you will find too late that the votaries of wisdom and virtue do not always regulate their own conduct by the rules they profess. Let this philosopher, if he will, give instructions to those who voluntarily seek information respecting history, music, rites, and the classics; but do not countenance his dangerous changes, and arm him with power to enforce them, by appointing him your minister."

These arguments, which might have moved wiser princes, induced King-kung to revoke the appointment of Confucius; and, by the artifice of the minister, contrary to the king's express command, this was done in a manner calculated to disgust the philosopher. The latter, however, ascribed the act to its true cause; but he nevertheless quitted Tse, and returned to his native country.

to luxury, the people plunged in misery, and consequently discontented. From this melancholy scene, our sage determined to direct his steps to Tse, the affairs of which were not in much better condition. Kingkung, the sovereign, was, however, on a visit to Loo. The prince had excellent qualities, but not those which fitted him for government. Though he boasted of his familiarity with the political maxims of the three wang and the five te, he left all the details of state policy to his ministers, who abused his confidence. He treated Confucius, on his return to Loo, with particular respect, as one whose disciple he was; he commanded him to sit during their interview, and began the conversation by inquiring how it was that Muh-kung, the celebrated king of Tsin, was able, in a few years, to transform his state, which was of small extent with a barren soil, into one of formidable power and rich in natural productions. Confucius replied, that Muhwang was a wise prince, of enlarged views, who studied the good of his subjects. The king asked, how he could accomplish the same end? The philosopher replied, “ by selecting a good minister;"adding, that Amongst the anecdotes related respecting Muh-kung had been indebted to Po-le-se (a | Confucius, at this period, there is one which man unjustly despised both in Tsin and evinces his desire to disclaim supernatural Chow) for the execution of the plans he had | knowledge. In one of their walks, he adformed, and consequently for the improvements in his state. The king felt this to be a severe satire on his own conduct, and promised to imitate Muh-kung; but, on his return to Tse, he wanted either virtue or courage to act. Confucius, feeling an interest in the character of King-kung, resolved to help his infirmity of purpose, and set out for Tse, accompanied by two or three disciples. The king, in regal pomp, surrounded with his guards, received the philosopher as a superior, and desired him to take precedence. Confucius, with char- | acteristic humility, declined, observing that the king degraded himself by thus exalting one who was not of royal rank. King-kung replied: "A sage is superior to a king." He could not, however, overcome the repugnance of the philosopher to lending the sanction of his example to the inversion of established order.

The king created Confucius one of his ministers, and, for a short time, there was a prospect that the golden age of "high antiquity" would be renewed in the state of Tse. But the prime minister succeeded in alarming the apprehensions of his master. "This foreigner," said he, "is introducing innovations which will infallibly overturn your throne. He wishes to make

vised his disciples to provide themselves with umbrellas, since, although the sky was perfectly fair, there would soon be rain. The event, contrary to their expectation, corresponded with his prediction, and one of them inquired what spirit had revealed to him this secret ? "There is no spirit in the matter," said Confucius ingenuously;

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a verse in the She-king says that when the moon rises in the constellation pe, great rain may be expected.' Last night, I saw the moon in that constellation. This is the whole secret.”

Another incident related in this part of his history illustrates the character and views of Confucius. Amongst the few ancient ceremonies still observed, was that of offering sacrifices on mountains. With this intention, he ascended Nung-shan, attended by three disciples, Tsze-loo, Tsze-kung, and Yan-hwuy. After he had finished the ceremony, he cast his eyes around from the summit of the hill, sighed deeply, and descended in silence, and with an aspect of grief. His companions inquired the reason of this sorrow; Confucius replied, that he could not forbear thinking of the condition of the surrounding nations, and deploring their disordered state and mutual animosities. "This it is," he added, "which has

afflicted me. Can neither of you conceive | faculties. What can be more simple and a remedy for the present, and how to pre natural than the principles of that moral vent future ills?" Tsze-loo, who had re-code, the maxims of which I inculcate? ceived a military education, replied that, All I tell you, our ancient sages have pracin his opinion, the disorders might be cured tised before us, in the remotest times, if a strong army was placed under his com- namely, the observance of the three fundamand, with which he would attack evil- mental laws of relation, between sovereign doers without mercy, cut off the heads of and subject, father and child, husband and the most guilty, and expose them as an ex-wife; and the five capital virtues; namely, ample to the rest; after this victory, he universal charity, impartial justice, conwould employ his two colleagues in enforc- formity to ceremonies and established ing order, the observance of the laws, and usages, rectitude of heart and mind, and the restoration of ancient usages. "You pure sincerity." This is a concise sumare a brave man," said Confucius. Tsze- mary of the whole moral system of Confukung said he would proceed in another cius. manner. At the critical moment, when the The enlarged and liberal notions upon armies of two kingdoms were about to en- which the political doctrines of Confucius gage, he would rush between them, clad in were built, are demonstrated by an occur. a mourning habit, and, in a pathetic appeal rence which took place at this epoch. to them, set forth the horrors of war, the Teen-chan, one of the ministers of the Tse blessings of peace, the delights of the do- state, not content with the plenitude of mestic circle, the obligations due to socie- sovereign power, was ambitious of the ty, and the woes entailed upon it by ambi- name of king. He was withheld from detion, licentiousness, and indulgence of the throning his master by fear of hostility passions; "touched by this address," said from Loo, and resolved, therefore, in the he, "they would drop their arms, and re- first place, to attack this state. Confucius, turn in harmony to their respective homes; aware that the storm was about to burst when I would employ Tsze-loo in regulat- upon his country, was lamenting to his dising military, and Yan-hwuy civil concerns; ciples that no one had talents and courage the one would restore order, the other to divert the blow; when Tsze-kung_ofmaintain it." "You are an eloquent man,' ,"fered to essay this arduous service. The observed the philosopher. Yan-hwuy was philosopher desired him to lose no time. silent, nor, until the master had insisted upon hearing his opinion, did he modestly say, that he wished for nothing more than humbly to co-operate with a virtuous and enlightened monarch, in banishing vice and flattery, encouraging sincerity and virtue, instructing the people, and ameliorating their condition. "When all fulfilled their duties," he observed, "there would be no need of warriors to compel, nor rhetoricians to persuade, men to virtue; so that the valor of Tsze-loo and the eloquence of Tsze-kung would be equally superfluous." "You are a wise man," said Confucius. "But which is the preferable scheme?" asked the impatient Tsze-loo. "If what has been suggested by Yan-hwuy," replied the philosopher coolly, "could be accomplished, mankind would retrieve and perpetuate their happiness, without loss of blood, expenditure of property, or waste of time in elaborate discourses.'

Tsze-kung promptly visited in secret the grandees and dependents of the Tse state, whom he incited against the treacherous minister by representing that it was as much their interest as their duty to succor their king, since they would in the end become the victims of Teen-chan's ambition. These suggestions had due weight; the nobles of Tse leagued together against the minister; the kingdom was racked with internal dissentions, which invited attacks from without; Teen-chan's project was effectually crushed, and Tsze-kung returned to his master with the exultation of one who thought he had deserved well of his country. Confucius, conformably to his habit, said nothing which directly approved or condemned his measures; he simply observed: "The troubles which now agitate Tse are the salvation of Loo. In like manner, if an emissary from Tsin were to stir up disorders in Woo, the kingdom of Yue would reap the advantage. Your eloquence has succeeded, but beyond my views. I looked only to the safety of my own country. To say and to do too much, proves often a source of unforeseen and irremediable calamity. Ponder upon this."

Ting-kung, king of Loo, could not con- | My character and habits concur with the tinue blind to the advantage he sacrificed object I have in view, in impelling me to by losing the benefit of Confucius's services act as I do; for I am resolved to purge the in the state. He accordingly offered him palace of the lazy and licentious crew that (B. c. 505) the post of "governor of the infest it. All eyes are fixed upon me; people" (chief municipal magistrate) in the every action of mine is criticised; and it capital, which the philosopher accepted. is essential that I should set an example of His first object in this high office was to unlimited respect to the sovereign, which gain the confidence of his inferiors by kind- others may not scruple to follow." ness and courtesy. He conversed with The king of Loo, convinced of the solid them often, treated them as his equals, and services, and of the splendid talents, of appeared even to consult their opinions. Confucius, summoned him into his preThe fruit of this policy was, that all his sence, and offered him the post of Szeedicts were heartily carried into execution. kaou, which placed him at the head of the It is said that, in three months, the change magistracy, civil and criminal, throughout in public morals was so visible, that the the kingdom, with authority inferior only kin could not suppress his astonishment. to that of the king himself. Confucius Confucius extended his solicitude to the peasantry, and by introducing a system of classifying soils, he was enabled not only to adjust the imposts upon a fairer basis, but to give a more profitable direction to the labor of the cultivators of the land. Abuses he corrected without tumult or violence, so that he met with little or no opposition in any of his reforms, which in variably bore the unobjectionable character of a return to ancient rules and customs His own example exhibited a model of loyalty to the sovereign, and obedience to the laws. When he paid his respects to the king, his countenance and deportment denoted modesty, humility, and even veneration. It is recorded that, before he en- he had entered upon his functions, the tered the audience-chamber, he moulded his features into an expression of gravity, arranged his dress with care, bent his body a little, fixed his eyes upon the ground, and, with his hands upon his breast, walked slowly to the place assigned him.

hesitated for a moment, then accepted the charge, on one condition;-he frankly told the king, that one of his chief ministers* (ta-foo), by his rapine, corruption, and vices, was the main cause of the evils which afflicted the kingdom; and that he must commence his new office by bringing this man to punishment, as a penalty due to his crimes and an example to others. The king warned the philosopher that this individual had many friends, who might embarrass the government; but Confucius shrewdly observed, that such a person might have adherents, who would, however, readily desert him, but could have no friends. In short, within seven days after

minister was tried, convicted, and condemned by Confucius himself to be beheaded with the sword deposited in the Hall of Ancestors. All men, good and bad, even the philosopher's followers, were struck with amazement at this prompt and terrible act of severity. One of his disciples taxed him with precipitation, remarking that some method might have been devised to save a man of the minister's rank from so ignominious a fate, and to preserve to the country the benefit of his great talents and experience. Confucius acknowledged the splendid qualities of the minister; but observed that there were five classes of crimes which did not deserve pardon. The first were those meditated in secret, and perpetrated under the mask of virtue. The second consisted of incorrigibility, proved in grave matters, which involved the gen

This studied carriage some of his disciples naturally thought savored of affectation; and they remarked to him that, though he laid much stress upon decency of mien and exterior, yet he had also cautioned them against affectation; "And is not your behavior," said they, "when you approach the palace, tinctured with that very quality you condemn? You tell us, too, that we must not exceed the just mean, even in what is good." "I acknowledge," replied the philosopher, "that a wise man should despise affectation, and in all things hold the just mean; but I deny that, in the matter in question, I am guilty of affectation or excess. We e are bound above all Ta-foo was the title of the two chief ministers in the petty kingdoms under the Chow dynasty, namely, things to honor and reverence heaven; and Shang-ta-foo, and Hea-ta-too, or higher and lower there can be no excess in the measure of ta-foo. This title must be distinguished from that respect we pay to those who are repre- San-kung, or three chief ministers of the imperial of lae-foo, "great instructor," the second of the sentatives of heaven. The mode of testify-court, to whom reference is afterwards made by ing respect differs in different individuals. Confucius.