he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed."

CHAPTER V.

ON GOVERNMENT.

ADVICE FOR KINGS.

The Master said, "To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure and love for men; and the employment of the people at the proper seasons."

"He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place, and all the stars turn towards it."

The duke Gae asked, saying, "What should be done in order to secure the submission of the people?" Confucius replied, “Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit."

Ke K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to urge themselves to virtue. The Master said, "Let him preside over them with gravity, then they will reverence him. Let

him be filial and kind to all, then they will be faithful to him. Let him advance the good and teach the incompetent, then they will eagerly seek to be virtuous."

Some one addressed Confucius, saying, "Sir, why are you not engaged in the government?"

The Master said, "What does the Skoo-king say of filial piety? You are filial, you discharge your brotherly duties. These qualities are displayed in government.' This then also constitutes the exercise of government. Why must there be THAT to make one be in the government ?"

"Pih-e and Shuh-ts'e did not keep the former wickedness of men in mind, and hence the resentments directed towards them were few."

"When those who are in high stations perform well all their duties to their relations, the people are aroused to virtue. When old friends are not neglected by them, the people are preserved from meanness."

Tsze-kung asked about government. The Master said, "The requisites of government are, that there be sufficiency of food, sufficiency of military equipment, and the confidence of the people in their ruler."

Tsze-Kung said, "If it cannot be helped, and one of these must be dispensed with, which of the three should be foregone first?" "The military equipment," said the

Master.

Tsze-Kung again asked, "If it cannot be helped, and one of the remaining two must be dispensed with, which of them should be foregone?" The Master answered, "Part with the food. From of old, death has been the lot of all men; but if the people have no faith in their rulers, there is no standing for the State."

Tsze-chang asked about the government. The Master said, "The art of governing is to keep its affairs before the mind without weariness, and to practice them with undeviating consistency."

Ke K'ang asked Confucius about government. Confucius replied, "To govern means to rectify. If you lead on the people with correctness, who will dare not to be correct?"

Ke K'ang, distressed about the number of thieves in the State, inquired of Confucius about how to do away with them. Confucius said, "If you, sir, were not covetous, although you should reward them to do it, they would not steal."

Ke K'ang asked Confucius about government, saying, "What do you say to killing the unprincipled for the good of the principled?" Confucius replied, "Sir, in! carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good. The relation between superiors and inferiors is like that between the wind and the grass. The grass must bend when the wind blows across it."

Tsze-chang asked, "What must the officer be, who may be said to be distinguished?"

The Master said, "What is it you call being distinguished?"

Tsze-chang replied, "It is to be heard of through the State; to be heard of through the family."

The Master said, “That is notoriety, not distinction. "Now, the man of distinction is solid and straightforward, and loves righteousness. He examines people's words, and looks at their countenances. He is anxious

to humble himself to others. Such a man will be distinguished in the country; he will be distinguished in the family.

"As to the man of notoriety, he assumes the appearance of virtue, but his actions are opposed to it, and he rests in his character without any doubts about himself. Such a man will be heard of in the country; he will be heard of in the family."

Tsze-loo asked about government. The Master said, "Go before the people with your example, and be laborious in their affairs."

"Be not weary in these things."

"Employ first the services of your various officers, pardon small faults, and raise to office men of virtue and talents."

Chung-Kung said, “How shall I know the men of virtue and talents, so that I may raise them to office?" He was answered, “Raise to office those whom you know. As to those whom you do not know, will others neglect tlhem ?

"If a superior love propriety, the people will not dare not to be reverent. If he love righteousness, the peopie will not dare not to submit to his example. If he love good faith, the people will not dare not to be sincere. Now, when these things obtain, the people from all quarters will come to him, bearing their children on their backs."

'Though a man may be able to recite the three hundred odes, yet if, when intrusted with a governmental charge, he knows not how to act, or if, when sent to any quarter on a mission, he cannot give his replies unas