duties to the dead, not to dare not to exert one's self; and not to be overcome of wine: what one of these things do I attain to ?”

"I will not be concerned at men's not knowing me; I will be concerned at my own want of ability."

The Master said, "Alas! there is no one that knows me."

Tsze-Kung said, "What do you mean by thus saying, that no one knows you?" The Master replied, “I do not murmur against Heaven. I do not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven ;—that knows me ! "

The Master having visited Nan-tsze, Tsze-loo was displeased, on which the Master swore, saying, “Wherein I have done improperly, may Heaven reject me! may Heaven reject me!

The duke of She informed Confucius, saying, “Among us here there are those who may be styled upright in their conduct. If their father have stolen a sheep, they will bear witness to the fact."

Confucius said, "Among us, in our part of the country, those who are upright are different from this. The father conceals the misconduct of the son, and the son conceals the misconduct of the father. Uprightness is to be found in this."

Keu Pih-yuh sent a messenger with friendly inquiries to Confucius.

Confucius sat with him and questioned him. "What,”

*Confucius had ridden in the chariot of Nan-Tsze, a lewd woman, wife of the duke of Wei: improper motives were imputed to him, and he here vindicates himself.

said he, "is your master engaged in?" The messenger replied: "My master is anxious to make his faults few, but he has not yet succeeded."

EULOGIUM.

This section contains hardly any sayings of Confucius, but is descriptive of his ways and demeanor in a variety of places and circumstances. Many particulars are given, and trifling matters recorded, which writers of biography in these days would have left out. It is undoubtedly well, however, that we have it, for by it we perceive that in ancient times, as well as in later years, men who appeared great in public, when seen in undress, at their meals, in their bedroom, did not always seem so great.

We see how a great mind, while it can handle well great subjects, may also have its weaknesses and superstitions; and while we perceive that in the same person may sometimes appear the marks of a sage and the characteristics of a child, we also are reminded that human nature of two thousand years ago was the human nature of to-day. While reading, we find ourselves musing thus: Such was the greatest man that has ever been produced by that nation which has not enjoyed the teaching and the influences of the Christian Scriptures. To what is it owing that our own great men are elevated above such puerilities as are here ascribed to the man whom four hundred millions of people adore as a saint? And are not greatness and littleness to this day characteristics of the nation who claim Confucius as their teacher and example? Of the traits which are most observable, behold in their merchants, for example, a skill,

large comprehension, and boldness of adventure equal to what is found in merchants of any other nation; but at their worship, in the consulting of omens, their dread of spirits and devices to appease or terrify them, their superstitions, prejudices, and adherence to ancient customs, and punctilious observance of forms in social and public life, we observe a childishness which is astonishing. This section is also valuable on account of the glimpses which it affords of customs amongst the ancient Chinese; and in them we trace the origin of many ceremonies still practiced throughout China.

DEMEANOR OF CONFUCIUS IN HIS VILLAGE, IN THE ANCESTRAL TEMPLE, AND IN THE COURT.

Confucius, in his village, looked simple and sincere, and as if he were not able to speak.

When he was in the prince's ancestorial temple, or in the Court, he spoke minutely on every point, but cautiously.

When he was waiting at Court, in speaking with the officers of the lower grade, he spake freely, but in a straightforward manner. In speaking with the officers of the higher grade, he did so blandly, but precisely.

When the prince was present, his manner displayed respectful uneasiness-it was grave, but self-possessed.

When the prince called him to employ him in the reception of a visitor, his countenance appeared to change, and his legs to bend beneath him.

He inclined himself to the other officers among whom he stood, moving his right or left arm, as their position

required, but keeping the skirts of his robe before and behind evenly adjusted.

He hastened forward with his arms like the wings of a bird.

When the guest had retired, he would report to the prince, "The visitor is not turning round any more."

When he entered the palace gate, he seemed to bend his body, as if it were not sufficient to admit him.

When he was standing, he did not occupy the middle of the gateway. When he passed in or out he did not tread upon the threshold.

When he was passing the vacant place of the prince, his countenance appeared to change, and his legs to bend under him, and his words came as if he hardly had breath to utter them.

He ascended the dais holding up his robe with both his hands, and his body bent, holding in his breath also, as if he dared not breathe.

When he came out from the audience, as soon as he had descended one step he began to relax his countenance, and had a satisfied look. When he had got to the bottom of the steps, he advanced rapidly to his place, with his arms like wings, and on occupying it his manner still showed respectful uneasiness.

When he was carrying the scepter of his prince, he seemed to bend his body, as if he were not able to bear its weight. He did not hold it higher than the position of the hands in making a bow, nor lower than their position in giving anything to another. His countenance seemed to change and look apprehensive, and he dragged his feet along as if they were held by something to the ground.

In presenting the presents with which ne was charged, he wore a placid appearance.

At his private audience he looked highly pleased.

The superior man did not use a deep purple, or a puce color, in the ornaments of his dress.

Even in his undress, he did not wear anything of a red or reddish color.

In warm weather, he had a single garment either of coarse or fine texture, but he wore it displayed over an inner garment.

Over lamb's fur he wore a garment of black; over fawn's fur one of white; and over fox's fur one of yellow.

The fur robe of his undress was long, with the right sleeve short.

He required his sleeping dress to be half as long again as his body.

When staying at home, he used thick furs of the fox or the badger.

When he put off mourning, he wore all the appendages of the girdle.

His under garment, except when it was required to be of the curtain shape, was made of silk, cut narrow above and wide below.

He did not wear lamb's fur, or a black cap, on a visit of condolence.

On the first day of the month, he put on his Court robes, and presented himself at Court.

When fasting, he thought it necessary to have his clothes brightly clean, and made of linen cloth.

When fasting, he thought it necessary to change his