LIFE OF CONFUCIUS.

Confucius, as a sage and religious teacher, is regarded by his countrymen as the greatest man China has produced. He was unquestionably an extraordinary man, remarkable in the influence he exercised over his countrymen when alive, and the still greater influence he has ever since exercised by his writings. Confucius was born about five hundred and forty-nine years before Christ, in the Kingdom of Loo, a portion of northeastern China, nearly corresponding with the modern province of Shan-tung. At that time China was divided into nine independent States, and it was not till three centuries later that it was united into one kingdom. From his earliest years, Confucius was distinguished by an eager pursuit of knowledge. From his father, who was prime minister of the State in which he lived, he inherited a taste for political studies; but being left an orphan when still but a child, he was educated for the most part in retirement by his mother Ching and his grandfather Coum-tse. The anecdotes which are related of his boyhood tend to show that he was distinguished by those qualities most highly esteemed by his coun

trymen, and afterwards most strictly enforced by himself -a profound reverence for his parents and ancestors, and for the teaching of the ancient sages. "Coum-tse, his grandfather," says one of his biographers, "was one day sitting absorbed in a melancholy reverie, in the course of which he fetched several deep sighs. The child observing him, after some time approached, and with many bows and formal reverences, spoke thus: 'If I may presume, without violating the respect I owe you, sir, to inquire into the cause of your grief, I would gladly do so. Perhaps you fear that I who am descended from you may reflect discredit on your memory by failing to imitate your virtues.' His grandfather, surprised, asked him where he had learned to speak so wisely. From yourself, sir,' he replied; 'I listen attentively to your words, and I have often heard you say that a son who does not imitate the virtues of his ancestors deserves not to bear their name.""

The position which his father had held in the State seems to have inspired Confucius at an early age with a desire to distinguish himself in moral and political studies, and prompted him to investigate the early history of his country. He labored zealously to fit himself for filling offices of high political trust; and in his endeavors to mas.er the learning of the early sages he was ably assisted by his grandfather. He married at nineteen years of age, and is said to have divorced his wife a few years afterwards, when she had given birth to a son, that he might devote himself without interruption to study; but owing to the general contempt of women in the East, the subject is only slightly alluded to by his biographers.

He entered upon political employment at twenty years of age, as "superintendent of cattle," an office probably established that the revenue might not be defrauded, and necessary where much of it was paid in kind. In this situation, his reverence for antiquity and the ancients did not prevent Confucius from attempting reforms and checking long-established abuses. Under his administration, men who were dishonest were dismissed, and a general inquiry was set on foot with a view to the reformation of all that was unworthy or pernicious. The activity of Confucius brought him into favor with his sovereign, and he was promoted to the "distribution of grain,” an office of which it is not easy to discover the nature. Whatever were his duties, however, the energy that Confucius displayed was extremely distasteful to his colleagues. He was now in the vigorous manhood of thirty-five, and the eyes of the nation were turned to him as their future prime minister, when a revolution occurred in the State, which drove him from power.

Deprived of his office, he wandered for eight years through the various provinces of China, teaching as he went, but without as yet making any great impression upon the mass of the people. He returned to Loo in his forty-third year. His enemies, during those eight years, had gradually lost their authority; and he was again employed in political offices of trust and responsibility. Immorality prevailed at this time to a frightful extent. Confucius set himself up fearlessly as a teacher of virtue. His admonitions were not thrown away; and having gained the approbation of the king a few years after his return from exile, he was appointed prime minister with almost absolute authority. The enemies of order and

virtue excited troubles on his elevation; but Confucius sternly repressed the symptoms of dissatisfaction, and though of compassionate disposition, he did not hesitate to resort to capital punishment when necessary to rid himself of his enemies.

Reformation made rapid strides in the territories of Loo; the nobles became more just and equitable; the poor were not oppressed as before; roads, bridges, and canals were formed. "The food of the people," says his biographer, "was the first care; it was not until that had been secured in abundance that the revenues of the State were directed to the advancement of commerce, the improvement of the bridges and highways, the impartial administration of justice, and the repression of the bands of robbers that infested the mountains." For four years he steadily persevered in his endeavors, until Loo began to be regarded as a model State by the surrounding kingdoms. It was not the interest of the neighboring princes to permit this state of things to continue. One of them, more crafty than the others, knowing the weakness of the sovereign of Loo, trained some fascinating courtezans after his own views, and sent them as a present to the voluptuous prince. They were greedily received, for the king had long tired of Confucius and his stern morality. The courtezans roused him and his nobility to action. A strong party rose against the sage; and at the age of fifty-seven, he was driven once more from his native State to wander as a teacher through the different provinces of China.

On leaving Loo, Confucius first bent his steps westward to the State of Wei, situate about where the present provinces of Chih-le and Ho-nan adjoin. He was

now in his fifty-sixth year, and felt depressed and melancholy. As he went along, he gave expression to his feelings in verse:

"Fain would I still look towards Loo,

But this Kwei hill cuts off my view.

With an axe, I'd hew these thickets through :—
Vain thought! 'gainst the hill I naught can do”

And again :

'Through the valley howls the blast,
Drizzling rain falls thick and fast.
Homeward goes the youthful bride
O'er the wild, crowds by her side.
How is it, O azure Heaven,
From my home I thus am driven,
Through the land my way to trace,
With no certain dwelling place?
Dark, dark, the minds of men!
Worth in vain comes to their ken.
Hasten on, my term of years:

Old age, desolate, disappears."

It was only by concealment and disguise that the life of the exiled prime minister was preserved. For twelve years he wandered from province to province, at first harassed, persecuted, hunted, but after a while allowed to travel unmolested. A faithful little band of disciples collected around him in his wanderings, and their numbers, as time advanced, might soon be counted by thousands. Seventy-two of these, we are told, were particularly attached to him, but only ten of them were "truly wise." With these ten he finally retired, at the age of sixty-nine, to a peaceful valley in his native province, where, in the midst of his disciples, he passed a happy