conceiving that music could be brought to such perfection." In the tenth year of the emperor King-wang, Confucius left the state Tse and returned to Loo. The late king of Loo, with the rulers of several other states, were now under the necessity of seeking shelter in one state after another. When Confucius again left Loo, Duke King a second time questioned him concerning government, upon which Confucius replied, "In governing well, economy is essential." The Duke, delighted with Confucius, was desirous of bestowing on him the land called Ne-yuh, but the minister Gan-ying objected to the measure. On another occasion Duke King was desirous of uniting him to a distinguished female, probably a relative; but Confucius declined the courtecus offer, and under the plea of age requested to return to his native village. The contemporary historian remarks how lamentable it was that Duke King should have been unable to employ Confucius in his government, owing to political strife and extravagance. It would appear that the whole nation at this time was in a highly excited state, there being no less than eighteen independent states.

Confucius, during the fourteenth year of King-wang, having disengaged himself from state affairs, compiled, or rather revised, the SHEKING, and wrote the LE-KE, as well as an ESSAY ON MUSIC. The Sheking consists of four parts; viz. National Odes; Lesser and Greater Elegant Exracts, in verse, and Eulogies. It is said that he threw up his appointment in consequence of the haughtiness of the minister Letsun, with the insurrection occasioned by Yang-hoo; when on returning home he compiled these works. The Le-ke work treats of the Etiquette due from one state to another-from inferiors to superiors-and of the rites and ceremonies of worship-as well as of domestic arrangements. To the Le-ke work, and the triennial examination of the literati, it is probable that the Chinese are indebted for that one-ness of mind, and those prevailing customs throughout so vast an empire. Indeed if we consider the benefit that has resulted, and will still accrue to the Chinese from the writings of Confucius, we can scarcely sufficiently appreciate those occurrences, by no means uncommon, whereby persons of opposite dispositions are brought in contact; who, by not coalescing, separate, as in the case of the ministers of Duke King and Confucius, whereby the latter enters on an achievement that tends to renovate a people-crowning him with honours, which shall endure to the latest posterity.

During the nineteenth year of King-wang, Dukes Shan-puh-noo and Fei-pwan sent for Confucius, requiring him to repair to Peĭhkwo. The Lun-yu thus relates the circumstance: "A misunderstanding existing between the governors, the matter was referred to Confucius, who was desirous of proceeding to the appointed place. His pupil Tsze-loo advising him said, 'Not so; wherefore should wait on them? Confucius replied, "They have sent for me, why should I not proceed? Having employment for me, why should I not serve them as I did at Tung-chow? Although Fei-pwan be not powerful, yet the people are numerous. I am therefore intent on proceeding to Peĭh-kwo, that I may diffuse correct principles.''

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When the sovereign of Loo appointed Confucius a Chung-too-tsae minister, the latter, among other measures, directed his attention to

devise plans for preserving the lives of the people, and to ensure the interment of the dead. It was at this time he enacted his celebrated law, by which the young eat apart from those of a mature age; women walk apart from the men; the dead lie interred among the hills in coffins that are four inches thick, the brick work of the vault or grave being five inches thick. It is stated that before a year elapsed these reformative measures were adopted by all the nobles of the several states. But, when they were first proposed, the Duke of Loo asked "what were to be the results of such a system?" Confucius replied, "If peace is to be given to the empire, why should it not commence with the state Loo?" The measure thus introduced by Confucius is doubtless the origin of the existing custom of women eating, nay, living, apart from the other branches of the family, as well as walking alone when they visit their friends in cases of sickness or weddings, or when on special occasions they repair to the temples, which is seldom. The wealthier classes repair in sedan-chairs. The etiquette requiring the junior branches of the family to wait till their elder brothers commence eating, may have tended considerably to establish that respect for seniority which in well-conducted families has attracted the attention of many Europeans.

About this time, in consequence of a father and son criminating each other, Confucius threw the son into prison for three months. The father interceded for his son. The magistrate Le-tsun at first paid no attention to his entreaties. Pih-shwo, another magistrate, remarked, "If you do not desist importuning, the Sze-kow (Confucius) will consider himself insulted." When Confucius was personally applied to, he replied, "In the national house nothing is so important as filial respect. Once I put a person to death that I might teach the people filial piety. What! and would you forgive such a rebellious son! Those that will not enforce the principles of filial respect, nor listen to it, ought to suffer imprisonment, and even death."

During the twenty-third year of King-wang, Confucius was appointed prime-minister of the state Loo. The historian Seuentsze observes, "Confucius within seven days of his appointment put the minister Shaou-ching-maou to death." His disciples interrogating him said, "Shaou-ching-maou being a native of Loo, and a person of note, and you having but just commenced your administration, have you not erred in putting him to death?" Confucius replied, "There are five classes of wicked persons, amongst whom the plunderer is not included: the first of those comprehends persons who will have their own way, let the consequences be what they may; the second is a class of persons who will pertinaciously adhere to any notion they may have entertained; the third includes those who, knowing what they have asserted to be false, will defend it as if it were true; the fourth may be denoted a class of persons who, remembering the failings of others, take pleasure in publishing them to their injury; and the fifth is a class of persons that will associate with those who are known to be disaffected, till they imbibe their principles. Of these five classes, the fifth is that to which no lenity should be shown, but they should suffer capitally by the decree of

the prince. With such Shaou-ching-maou associated. In his native place he assembled the people and addressed them with artful and = declamatory harangues, whereby they were deceived. Ought he - not therefore to be slain! For a similar cause the emperor Chingtang put Yen-choo to death, as an example which was followed by Wan-wang, Fan-ching, and many other princes."

Shortly after Confucius had been appointed prime-minister of Loo, the sovereign of Tse proposed sending New-yo, a beautiful woman, as a present to the sovereign of that state; about which time Confucius threw up his appointment and repaired to the state Wei. The modern editions of the Le-ke state, "That the sovereign of Tse, learning of Confucius's appointment to the government of Loo, which bordered on that of Tse, became afraid that he would encroach on his territory, and was therefore intent on war. One Le-choo proposed that an attempt should be made on his life. But fearing that in this they might not succeed, it was decided that eighty of the most beautiful women of the state Tse, dressed in elegant apparel, accompanied by music, and riding on horseback, should be sent as a present to the sovereign of Loo and his ministers. When the cavalcade arrived at the southern gate, the minister Le-hwan-tsze saw them in private, and afterwards received New-yo into his own mansion. This circumstance led that minister to neglect his official duties. Confucius, knowing the object the sovereign of Tse had in view when he sent the abovedescribed present, or foreseeing the impossibility of establishing good and wholesome measures, threw up his appointment and retired." The work Tsëen-peen observes, that "Confucius was now more than fifty years of age, and was revered by all the literati throughout the empire. We are moreover informed, that Le-hwantze having received New-yo, and refusing to repair to court, it became expedient that Confucius should withdraw and secrete himself." During the twenty-fourth year of the emperor King-wang, Confucius was under the necessity of quitting the state Wei, and repairing to that of Chen, whence, fearing the haughty Yang-hoo and others, he returned to Wei. In the following year Confucius proceeded to the state Tsaou. In the ninth month of that year he left Tsaou and visited the states Sung, Ching, and Chen. In the state Sung it was his custom to sit in the open air under a large tree, and give his instructions, till Hwan-kwei, the Sze-ma officer, attempted to kill him, probably for reprobating his conduct. When Confucius left that state, his disciples asked, "Wherefore quit so precipitately?" Confucius replied, "Heaven having endowed me with virtue and noble principles, what would not Hwan-kwei do to me?" In the twenty-seventh year of the reigning emperor, Confucius left the state Ching and returned to Wei; then he repaired to Chen. In the twenty-ninth year he left Chen for Tse. The Tseen-pëen remarks, "As Confucius could not enter any state which was subject to restrictions, the same impracticability presented itself in those parts where any commotion prevailed; he therefore thought of returning to his native state Loo, for Duke Ling, governor of the state Wei, was a man void of principle." From the situation of the several states, Confucius must have travelled over the whole of China, or very nearly so.

During the thirty-first year of the emperor King-wang, Confucius, while residing at Tso-ye, in the state Tse, received an envoy from the people of Tsoo, inviting him to come and dwell among them— an invitation he did not fail to accept. The prince of Tsoo dying in the seventh month of that year, Confucius repaired to Wei. In the thirty-fifth year, Confucius visited Chen, whence he repaired again to Wei. During the thirty-sixth year the state Tse made war on the state Loo. In the autumn of this year Confucius repaired to his native state. The Tso-she work records, "That the people of Loo sent presents to Confucius, and entreated him to return and dwell among them." The Le-ke thus accounts for the cause of his return: The leaders Yen-yew and Le-kang-tsze were opposing the forces of Tse. Le-kang-tsze asked of whom he had learnt his plan of attack? Yen-yew replied, "That he had learnt it from Confucius." Lekang-tsze replied, "What if I send for Confucius?" The other observed," If you send for him, none but despicable persons will offer resistance;" whereupon Le-kang-tsze, Chuh-kung, Hwa-kung, and Pin-kung bought presents, which they sent to Confucius, and requested his return to his native state Loo, with which solicitation he complied. The Le-ke further observes, That when the governor of Loo was unable to employ Confucius in his government, on account of intrigue and other causes, Confucius did not solicit to be retained. At this time the power of the Emperor of China was merely nominal, The ancient usages and customs with its music, owing to the civil wars which had rent the empire into petty states, had nearly passed away, and its odes were neglected. To remedy this evil, Confucius collected all the materials that he could from the time of the emperors Fuh-he, Shin-nung, and Hwang-te to his own day. From selections from these materials the works before mentioned, we are told, were compiled; which, the historian adds, "will remain a lasting monument of his industry, extensive mind, and correct feelings."

During the thirty-ninth year of the emperor King-wang, Confucius wrote the CHUN-TSEW history (Spring and Autumn, as its name implies, having commenced it in spring and finished it in autumn). Măngtsze (or Mencius), alluding to this work, says, "At a period when the correct principles of justice and benevolence were not to be mentioned when infidelity boldly walked forth-when the minister put his sovereign to death-and the son killed his parent-Confucius, smitten with astonishment, wrote the work Chun-tsew (the Affairs of Governors and Emperors)." Confucius, on completing the work, remarked, that "those who wished to know his political principles must read the Chun-tsew, for it was calculated to make the tyrant tremble." To the European reader, this work would appear little more than a list of princes who presided over various states, which they or their predecessors had declared independent of the imperial authority, with an account of their short reigns and violent deaths, &c. As it was written when the civil war prevailed, and when states and princes changed their names as well as their policy, the Chunsew history has been invaluable to the statesman and to the Historian. In praise of this work it has been remarked, "That the

Divine Yu, in dispersing of the waters of the deluge saved the lives of thousands; but Confucius, by compiling the Chun-tsew has established a law, a right of hereditary descent, whereby the lives of millions will be preserved." During the short period of which it treats, no less than twenty-six rulers were murdered by the people, and fifty-six nobles perished or fled, being unable to govern the state over which they presided.

[The above Engraving represents Confucius explaining the six classical works to his disciple.]

On the 12th of the 4th month of the 41st year of the emperor King