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."

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 These arguments, which might have celebrated king of Tsin, was able, in a few moved wiser princes, induced King-kung years, to transform his state, which was of to revoke the appointment of Confucius; small extent with a barren soil, into one of and, by the artifice of the minister, contra. formidable power and rich in natural pro-ry to the king's express command, this was ductions. 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 Muh-kung had been indebted to Po-le-se (a man unjustly despised both in Tsin and Chow) for the execution of the plans he had formed, 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 characteristic 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

Amongst the anecdotes related respecting Confucius, at this period, there is one which evinces his desire to disclaim supernatural knowledge. In one of their walks, he ad 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; "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 an cient 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 animosi ties. "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 occura 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 Tsze-kung promptly visited in secret the upon hearing his opinion, did he modestly grandees and dependents of the Tse state, say, that he wished for nothing more than whom he incited against the treacherous humbly to co-operate with a virtuous and minister by representing that it was as enlightened monarch, in banishing vice and much their interest as their duty to sucflattery, encouraging sincerity and virtue, cor their king, since they would in the end instructing the people, and ameliorating become the victims of Teen-chan's amtheir condition. "When all fulfilled their bition. These suggestions had due weight; duties," he observed, "there would be no the nobles of Tse leagued together against need of warriors to compel, nor rhetori- the minister; the kingdom was racked cians to persuade, men to virtue; so that with internal dissentions, which invited the valor of Tsze-loo and the eloquence of attacks from without; Teen-chan's project Tsze-kung would be equally superfluous." was effectually crushed, and Tsze-kung re"You are a wise man," said Confucius. turned to his master with the exultation of "But which is the preferable scheme?" ask- one who thought he had deserved well of ed the impatient Tsze-loo. "If what has been his country. Confucius, conformably to suggested by Yan-hwuy," replied the phi- his habit, said nothing which directly aplosopher coolly, "could be accomplished, proved or condemned his measures; he mankind would retrieve and perpetuate simply observed: "The troubles which their happiness, without loss of blood, ex-now agitate Tse are the salvation of Loo. penditure of property, or waste of time in elaborate discourses.'

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."

My character and habits concur with the object I have in view, in impelling me to act as I do; for I am resolved to purge the palace of the lazy and licentious crew that infest it. All eyes are fixed upon me; every action of mine is criticised; and it is essential that I should set an example of unlimited respect to the sovereign, which others may not scruple to follow."

Ting-kung, king of Loo, could not continue blind to the advantage he sacrificed by losing the benefit of Confucius's services in the state. He accordingly offered him (B. c. 505) the post of governor of the people" (chief municipal magistrate) in the capital, which the philosopher accepted. His first object in this high office was to gain the confidence of his inferiors by kindness 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 hesitated for a moment, then accepted the peasantry, and by introducing a system of charge, on one condition;-he frankly told classifying soils, he was enabled not only the king, that one of his chief ministers* to adjust the imposts upon a fairer basis, (ta-foo), by his rapine, corruption, and but to give a more profitable direction to vices, was the main cause of the evils the labor of the cultivators of the land. which afflicted the kingdom; and that he Abuses he corrected without tumult or must commence his new office by bringing violence, so that he met with little or no this man to punishment, as a penalty due to opposition in any of his reforms, which in- his crimes and an example to others. The variably bore the unobjectionable character king warned the philosopher that this inof a return to ancient rules and customs.dividual had many friends, who might emHis own example exhibited a model of barrass the government; but Confucius loyalty to the sovereign, and obedience to shrewdly observed, that such a person 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 entered 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.

might have adherents, who would, however, readily desert him, but could have no friends. In short, within seven days after he had entered upon his functions, the 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 are bound above all *Ta-foo was the title of the two chief ministers in things to honor and reverence heaven; and Shang-ta-foo, and Hea-ta-foo, or higher and lower the petty kingdoms under the Chow dynasty, namely, 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- of lae-foo, "great instructor," the second of the sentatives of heaven. The mode of testify-court, to whom reference is afterwards made by San-kung, or three chief ministers of the imperial ing respect differs in different individuals. I Confucius.

eral good of society. The third were calumnious falsehoods, clothed, in the garb of truth, in concerns of importance affecting the mass of mankind. The fourth unpardonable offence was vengeance cruelly inflicted, the result of hatred long cloaked under the semblance of friendship. The last was the uttering contradictory statements, in the same matter, according to the dictates of self-interest. "Each of these crimes," said he, "merits exemplary punishment, and Shaou has been guilty of them all."

ancient law to save the dignity even of the criminal; hence it does not speak in distinct terms of crimes committed by a tae. foo, but employs a sort of allegory. Thus, flagrant debauchery, on the part of such a minister, or any act unworthy of his station, is veiled under this decent figure: the vases and utensils used in sacrifices are in a filthy and improper condition; or, the cloths in the place of sacrifice are torn and stained. Even where the faults are more directly adverted to, the terms are moderated. Thus, insubordination and cabals against Confucius carried the punishment of this the government, in a minister, are mi dly great criminal into effect with all its ter- characterized as not fulfilling with exactirors; he was present at the execution, and tude the duties of a public functionary; the directed that the corpse should be publicly infringement of any known law or custom, exposed for three days. This wholesome is said to be conducting himself in an exexample was attended with salutary results, traordinary manner. Great officers were

and it proves that the habitual tenderness nevertheless punished according to the of the philosopher was not the fruit of magnitude of their offences; they proweakness or timidity. The right-minded nounced their own sentence, when their part of the court applauded his firmness crimes were established, and became their and justice, and the people saw that they could confidently look to him as their fearless protector against oppression. A harmless satire, ridiculing the dress of Confucius, was all the opposition he experienced from the minister's partisans; and even the writer of the satire, in the end, became one of the warmest encomiasts of his measures.

own executioners. A tae-fao, convinced of his culpability, cited himself before judges. named by the sovereign, was his own accuser, sentenced himself, and applied for permission to die. The judges, after exhorting him to humility and repentance, proceeded to take the commands of the king. On their return, the culprit, dressed in mourning, his head covered with a white His disciples, however, thought they cap, appeared at the door of the tribunal, saw, in the act and in the mode of execut- bearing the sword of execution in his hands. ing it, a formal violation of ancient rules. Falling on his knees, with his face turned The early monarchs, they argued, enacted towards the north, he awaited the result that those who held the rank of tae-foo of his application. "Our master," one of were not subject to the same penal law as the judges would say, "has graciously other criminals. The ancient regulations consented to your request: do what you purported that these high function ries think proper!" The criminal then slew should not undergo capital punishment at himself with the sword. In time, howthe hand of the public executioner; that ever, these ministers committed offences "it is sufficient that their crimes be made too openly to admit of these discreet disapparent to them, that they be made sensi- guises being observed. The people were ble of their degradation, and their punish not only the victims but the witnesses of ment may be left to themselves." In re- their guilt. The simplicity of ancient reply, Confucius gave the following expo-gulations gave way to the demands of pubsition of the ancient law, so characteristic lic justice and the very spirit of the ancient of a simple and virtuous age, which developes some singular traits of the criminal code of early China. "This law," he observed, "does not exempt from punishment those tae-foo who commit offences punishable in other men; it presumes, indeed, that individuals, who are intrusted with the correction of others, will not merit the penalty they inflict upon malefactors; but, should they have the misfortune to do so, it provides that their mode of punishment shall not degrade their rank and office. It was the aim and spirit of the

law, which would be violated by a slavish adherence to its letter. Shaou-chang-maou was guilty, in the face of the world, of the five unpardonable crimes; and by subjecting him to this public and ignominious fate, I have repaired, in some sort, the mischievous effects of his evil example, by showing that no rank or station, however high, affords impunity to crime. In making Shaou's life the sole expiation of his deep guilt, I have been, perhaps, too lenient. The law has prescribed for rebellion against heaven and earth, extermination to the

fifth generation; to the fourth, for resistance his heart, they would discern a severe to superiors and magistrates; to the third, struggle between his own inclination for for frequent crimes against the natural law; privacy and a sense of duty to his country. to the second, for abolition of the worship of the shin and kwei (spirits); and for mur. der, or the procuring the death of another unjustly, death without mercy."

sons upon

"I have formed the design," he added, "of reforming all the various branches of government, by the co-operation of the respective functionaries of the state, to effect which I must possess their confidence and goodwill. If I were to appear to them in the repulsive garb of an austere sage, I should disgust them; they would regard me as hiding pride under the mask of modesty; I should be met by hypocrisy on their part, and all my plans would be traversed and defeated."

The attention of Confucius was not confined to home policy. He demanded from the king of Tse (B. c. 496) the restitution of three frontier towns, which had been wrested from the state of Loo. To adjust this affair, an interview between the kings was proposed by the minister of Tse, to which the king of Loo consented. Confucius, suspecting some treachery, insisted that the king should be accompanied by a military force, including some hundreds of armed chariots, which encamped at a short distance from the place of meeting. The interview of the two princes was conducted with great splendor and magnificence. The tent, which resembled a palace, contained two thrones, with steps for the ministers and grandees of each court. The king of Loo sat on the left (the place of honor), because he was descended from Chow-kung, the brother of Woo-wang, whereas the state of Tse was founded by Tae-kung, the tutor of the emperor Woo. These niceties of eti

The administration of Confucius (for the title of his office, ta-sze-kaou, "great arbiter of affairs," implies that he was at the head of the administrative government), gave a new complexion to public morals. The grandees desisted from cabals, and attended to their official duties; crimes became every day more rare, and the complaints of the people insensibly subsided. All his reforms were based upon ancient institutions, which silenced cavil. His public deportment was so full of suavity, that none were offended; and his judgments were so sound, that those who suffered from his arbitration never sought to know the reawhich it was founded. His regulations are said to have become a dead letter, because the increasing order and obedience of the people soon rendered it unnecessary to invoke them. At his levees, when he received the inferior ministers and grandees, he displayed a cheerfulness of manner, a vivacity of discourse, and even a tone of voice, totally different from his ordinary character, being reputed the gravest man in the kingdom. Tsze-loo, his disciple, reminding him that one of his maxims was, that the wise man should be always the same, neither depressed at disasters nor rejoicing in prosperity, insinuated that, in the good humor he evinced now that he was a great minister, there wasquette were adjusted to the satisfaction of some conflict between his doctrines and Confucius. He observed, however, that the his practice. Confucius, however, remark- troops of Tse were augmenting in numbers, ed that the just medium he inculcated in upon which he brought those of Loo nearer, human affairs was between pride and arro- and stationed a party close at hand. These gance, on the one hand, and pusillanimity precautions were not superfluous: it apand despair, on the other; that the votary peared that one of the ministers of Tse had of wisdom should maintain a tranquil equi- concerted a stratagem, to get the king of librium of soul, whatever might be the Loo into their power, and compel him to events of life, convinced that what are submit to their terms. In furtherance of called happiness and misery are not within this scheme, a set of barbarous dancers, the control of those who are their patients, called Lae-e, were introduced by the king and that the interval of a few days, or even of Tse, to entertain his royal brother. They hours, often transported us from the gulf rushed in, to the number of three hundred, of misfortune to the pinnacle of felicity. waving strange flags, and armed with Provided our outward signs of grief or swords and pikes, which they clashed in a satisfaction are not real emotions of exulta- frenzied manner, making a wild uproar with tion or sorrow, produced by the circum- drums and other discordant instruments. stances in which we happen to be placed, Before the crisis took place, Confucius, inthere is nothing censurable in their exhibi- dignant at such an exhibition, approached tion; and, although superficial observers might imagine that his behavior resulted from gratified ambition, if they could read

the kings, observing, "Your majesties have not come hither to be spectators of such a scene as this, but to conclude a treaty of