doning himself to meditation, spiritual communion with the departed, and grief. He utterly eschews meanwhile every alleviation of his sorrow, including very particularly the solace of music.

But, with the expiration of this long period of retirement, his mourning is by no means at an end. On the contrary it ends only with life itself. His father's name must not be spoken in his presence, except at the sacrifices upon the anniversary of his death; and never without tears. Thus in the "Li Ki" it is said: "The saying that the superior man mourns all his life for his parents has reference to the recurrence of the day of their death. That he does not do his ordinary work on that day, does not mean that it would be unpropitious to do so; it means that on that day his thoughts are occupied with them and he does not dare occupy himself, as on other days, with his private and personal affairs." (Bk. xxi., sect. i.,

5.)

The greatest of all filial obligations to deceased parents, however, is creditable conduct; for by that only can that which they have created, their son, worthily represent what they have sought to accomplish in the world through him. The consideration of this phase of the Confucian conception of filial piety is most important since it is the sanction most relied upon to enforce all the injunctions, whether directly regarding self-development or its concomitant essential, propriety in relations with other human beings. This devotion both to living and to departed parents-the

so-called "ancestor worship" of the Chinese; it scarcely extends beyond three generations in any case, and as regards the lowly, not beyond one -is the chief incentive, other than self-respect and the innate desire to grow and to become and be a superior human being, to which Confucius appeals.

In the "Li Ki" the nature of this appeal is thus revealed: "Although his parents be dead, when a son is inclined to do what is good, he should think that he will thereby transmit the good name of his parents and so carry his wish into effect. When he is inclined to do what is not good, he should think that he will thereby bring disgrace on the name of his parents and in no wise carry his wish into effect." (Bk. x., sect. i., 17.)

And in yet simpler and stronger terms in this passage: "When his parents are dead and the son carefully watches over his actions so that a bad name involving his parents may not be handed down, he may be said to be able to maintain his piety to the end." (Li Ki, bk. xxi., sect. ii., 12.)

This union of all the sentiments which compose the piety of a son toward his parents, both while they are living and after their death, is set forth in these words in the same book: "The superior man while his parents are alive, reverently nourishes them; and when they are dead, reverently sacrifices to them. His chief thought is how, to the end of life, not to disgrace them." (Bk. xxi., sect. i., 5.)

And in the "Shi King," the Book of Odes, it is

thus beautifully phrased:

"When early dawn unseals my eyes,
Before my mind my parents rise."

(Minor Odes, Decade v., Ode 2, quoted
also in the Li Ki, bk. xxi., sect. i., 7.)

CHAPTER V

THE STATE

IN logical progression Confucius rises from a discussion of duties toward the family to those toward the state, which social organization he regards as only a larger household, having all its ethical principles founded on those of the primary unit. The Foundation of Government. "This is meant by 'To rightly govern the state, it is necessary first to regulate one's own family.' One cannot instruct others who cannot instruct his own children. Without going beyond the family, the prince may learn all the lessons of statecraft, filial piety by which the sovereign is also served, fraternal submission by which older men and superiors are also served, kindness by which also the common people should be ministered unto." (Great Learning, c. ix., v. 1.)

"From the loving example of one family, love extends throughout the state; from its courtesy, courtesy extends throughout the state; while the ambition and perverse recklessness of one man may plunge the entire state into rebellion and disorder." (Great Learning, c. ix., v. 3.)

By these words in "The Great Learning" the position of the family as the foundation of society and of its proper regulation as the basis for government is dwelt upon. The significance of this is perhaps obvious though not too familiar in these days when family ties and family discipline both tend to loosen. In the "Hsiâo King," the application of these principles is adroitly indicated as follows: "The filial piety with which the superior man serves his parents may be transferred as loyalty to the ruler; the fraternal duty with which he serves his elder brother may be transferred as deference to elders; his regulation of his family may be transferred as good government in any official position." (C. xiv.)

In the "Li Ki" the same results are deduced from the three primary human functions and duties as there set forth: "Husband and wife have their separate functions; between father and son there should be affection; between ruler and minister there should be strict application to their respective duties. If these three relations be rightly discharged, all other things will follow." (Bk. xxiv., 8.)

The strictly practical character also of this application is revealed by this saying of Yu Tze concerning the fount of orderly behaviour on the part of the citizen: "They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none who, not liking to offend against their superiors, have been