he receive such a valuable gift as this from so great a distance?" Confucius commended this reply; but where he is mentioned in the Analects, Tsze-go does not appear to great advantage. He took service in the State of Ts'e, and was chief magistrate of Lin-tsze, where he joined with T'een Chang in some disorderly movement,1 which led to the destruction of his kindred, and made Confucius ashamed of him. His tablet is now the second, west, among "The Wise Ones. 8. Twan-muk Tsze, styled Tsze-kung (★Y‡‡Ã, [al., † ]), whose place is now third, east, from the Assessors. He was a native of Wei (), and 31 years younger than Confucius. He had great quickness of natural ability, and appears in the Analects as one of the most forward talkers among the disciples. Confucius used to say, "From the time that I got Ts'ze, scholars from a distance came daily resorting to me." Several instances of the language which he used to express his admiration of the master have been given in the last section. Here is another:-The duke King of Ts'e asked Tsze-kung how Chung-ne was to be ranked as a sage. "I do not know," was the reply. "I have all my life had the heaven over my head, but I do not know its height, and the earth under my feet, but I do not know its thickness. In my serving of Confucius, I am like a thirsty man who goes with his pitcher to the river, and there he drinks his fill, without knowing the river's depth." He took leave of Confucius to become commandant of Sin-yang (1), when the master said to him, "In dealing with your subordinates, there is nothing like impartiality; and when wealth comes in your way, there is nothing like moderation. Hold fast these two things, and do not swerve from them. To conceal men's excellence is to obscure the worthy; and to proclaim people's wickedness is the part of a To speak evil of those whom you have not sought the opportunity to instruct, is not the way of friendship and harmony." Subsequently Tsze-kung was high in office both in Loo and Wei, and finally died in Ts'e. We saw how he was in attendance on Confucius at the time of the sage's death. Many of the disciples built huts near the master's grave, and mourned for him three years, but Tsze-kung remained sorrowing alone for three years more.

9. Yen Yen, styled Tsze-yew (1), now the 4th in the western range of "The Wise Ones." He was a native of Woo 1. See above, p. 7.

(),.45 years younger than Confucius, and distinguished for his literary acquirements. Being made commandant of Woo-shing, he transformed the character of the people by "proprieties" and music, and was praised by the master. After the death of Confucius, Ke K'ang asked Yen how that event had made no sensation in Loo like that which was made by the death of Tsze-ch'an, when the men laid aside their bowstring rings and girdle ornaments, and the women laid aside their pearls and ear-rings, and the voice of weeping was heard in the lanes for three months. Yen replied, "The influences of Tsze-ch'an and my master might be compared to those of overflowing water and the fattening rain. Wherever the water in its overflow reaches, men take knowledge of it, while the fattening rain falls unobserved."

10. Puh Shang, styled Tsze-hea (7). It is not certain to what State he belonged, his birth being assigned to Wei (), to Wei (), and to Wăn (). He was 45 years younger than Confucius, and lived to a great age, for we find him, B.C. 406, at the court of the prince Wăn of Wei (), to whom he gave copies of some of the classical Books. He is represented as a scholar extensively read and exact, but without great comprehension of mind. What is called Maou's She-king () is said to contain the views of Tsze-hea. Kung-yang Kaou and Kuh-lëang Ch'ih are also said to have studied the Ch'un Ts'ew with him. On the occasion of the death of his son he wept himself blind. His place is the 5th, east, among "The Wise Ones."

11. Twan-sun Sze, styled Tsze-chang (7), has his tablet, corresponding to that of the preceding, on the west. He was a native of Ch'in (), and 48 years younger than Confucius. Tsze-kung said, "Not to boast of his admirable merit; not to signify joy on account of noble station; neither insolent nor indolent; showing no pride to the dependent:-these are the characteristics of Twan-sun Sze." When he was sick, he called Shin Ts'eang to him, and said, "We speak of his end in the case of a superior man, and of his death in the case of a mean man. May I think that it is going to be the former with me to-day?"

12. Tsăng Sin [or Ts'an], styled Tsze-yu (M, [al., f]). He was a native of south Woo-shing, and 46 years younger than Confucius. In his 16th year he was sent by his father into

Ts'oo, where Confucius then was, to learn under the sage. Excepting perhaps Yen Hwuy, there is not a name of greater note in the Confucian school. Tsze-kung said of him, "There is no subject which he has not studied. His appearance is respectful. His virtue is solid. His words command credence. Before great men he draws himself up in the pride of self-respect. His eyebrows are those of longevity." He was noted for his filial piety, and after the death of his parents, he could not read the rites of mourning without being led to think of them, and moved to tears. He was a voluminous writer. Ten Books of his composition are said to be contained in the "Rites of the elder Tae"). The classic of Filial Piety he is said to have made under the eye of Confucius. On his connection with "The Great Learning," see above, Ch. III. Sect. II. He was first associated with the sacrifices to Confucius in A.D. 668, but in 1267 he was advanced to be one of the sage's four Assessors. His title"Exhibiter of the Fundamental Principles of the Sage," dates from the period of Kea-tsing, as mentioned in speaking of Yen Hwuy.

13. Tan-t'ae Mëĕ-ming, styled Tsze-yu (977). He was a native of Woo-shing, 39 years younger than Confucius, according to the "Historical Records," but 49, according to the "Family Sayings." He was excessively ugly, and Confucius thought meanly of his talents in consequence, on his first application to him. After completing his studies, he travelled to the south as far as the Yang-tsze. Traces of his presence in that part of the country are still pointed out in the department of Soo-chow. He was followed by about three hundred disciples, to whom he laid down rules for their guidance in their intercourse with the princes. When Confucius heard of his success, he confessed how he had been led by his bad looks to misjudge him. He, with nearly all the disciples whose names follow, first had a place assigned to him in the sacrifices to Confucius in A.D. 739. The place of his tablet is the second, east, in the outer court, beyond that of the "Assessors" and "Wise Ones."

14. Corresponding to the preceding, on the west, is the tablet of Fuk Puh-ts'e, styled Tsze-tseen ([al., and, all=],

. He was a native of Loo, and, according to different accounts, 30, 40, and 49 years younger than Confucius. He was commandant of Tan-foo (), and hardly needed to put forth any personal effort. Wo-ma K'e had been in the same office, and

had succeeded by dint of the greatest industry and toil. He asked Puh-ts'e how he managed so easily for himself, and was answered, "I employ men; you employ men's strength." People pronounced Fuh to be a superior man. He was also a writer, and his works are mentioned in Lew Hin's catalogue.

15. Next to that of Mee-ming is the tablet of Yuen Heen, styled Tsze-sze (7) a native of Sung, or, according to Ching Heuen, of Loo, and younger than Confucius by 36 years. He was noted for his purity and modesty, and for his happiness in the principles of the master amid deep poverty. After the death of Confucius, he lived in obscurity in Wei. In the notes to Ana. VI. iii., I have referred to an interview which he had with Tsze-kung.

16. Kung-yay Chang [al., Che], styled Tsze-Ch'ang [al., Tsze-che], (4 6 £ [al., ±), 77E, [al., 7]), has his tablet next to that of Pih-ts'e. He was son-in-law to Confucius. His nativity is assigned both to Loo and to Ts'e.

17. Nan-kung Kwŏ, styled Tsze-yung ([al.,, and, in the "Family Sayings," (Taou)], ), has the place at the east next to Yuen Heen. It is a question much debated whether he was the same with Nan-kung King-shuh, who accompanied Confucius to the court of Chow, or not. On occasion of a fire breaking out in the palace of duke Gae, while others were intent on securing the contents of the Treasury, Nan-kung directed his efforts to save the Library, and to him was owing the preservation of the copy of the Chow Le which was in Loo, and other ancient monuments.

18. Kung-seih Gae, styled Ke-ts‘ze [al., Ke-ch'in] (A*** [al., ]). His tablet follows that of Kung-yay. He was a native of Loo, or of Ts'e. Confucius commended him for refusing to take office with any of the Families which were encroaching on the authority of the princes of the States, and for choosing to endure the severest poverty rather than sacrifice a tittle of his principles. 19. Tsăng Teen, styled Seih ( [al., ]). He was the father of Tsăng Ts'an. His place in the temples is the hall to Confucius' ancestors, where his tablet is the first, west.

20. Yen Woo-yaou, styled Loo (#47K). He was the father of Yen Hwuy, younger than Confucius by six years. His sacrificial place is the first, east, in the same hall as the last.

21. Following the tablet of Nan-kung Kwo is that of Shang Keu,

styled Tsze-muh (7). To him, it is said, we are indebted for the preservation of the Yih-king, which he received from Confucius. Its transmission step by step, from Keu down to the Han dynasty, is minutely set forth.

22. Next to Kung-seih Gae is the place of Kaou Ch'ae, styled Tsze-kaou and Ke-kaou ( [al., F; for moreover, we find, and ]), a native of Ts'e, according to the "Family Sayings," but of Wei, according to Sze-ma Ts'een and Ch'ing Heuen. He was 30 (some say 40) years younger than Confucius, dwarfish and ugly, but of great worth and ability. At one time he was criminal judge of Wei, and in the execution of his office condemned a prisoner to lose his feet. Afterwards that same man saved his life, when he was flying from the State. Confucius praised Ch'ae for being able to administer stern justice with such a spirit of benevolence as to disarm resentment.

23. Shang Keu is followed by Tseih-teaou K'ae [prop. K'e], styled Tsze-k‘ae, Tsze-jõ, and Tsze-sew ( W [pr. ], 77 H7#, and), a native of Ts'ae (), or, acc. to Heuen, of Loo. We only know him as a reader of the Shoo-king, and refusing to go into office.

24. Kung-pih Leaou, styled Tsze-chow (47). He appears in the Analects XIV. xxxiii., slandering Tsze-loo. It is doubtful whether he should have a place among the disciples.

25. Sze-ma Kăng, styled Tsze-new (74), follows Tseih-teaou K'ae. He was a great talker, a native of Sung, and a brother of Hwan T'uy, to escape from whom seems to have been the labour of his life.

26. The place next Kaou Ch'ae is occupied by Fan Seu, styled Tsze-ch'e(), a native of Ts'e, or, acc. to others, of Loo, and whose age is given as 36 or 46 years younger than Confucius. When young, he distinguished himself in a military command under the Ke family.

27. Yew Jo, styled Tsze-jo (7). He was a native of Loo, and his age is stated very variously. He was noted among the disciples for his great memory and fondness for antiquity. After the death of Confucius, the rest of the disciples, because of the likeness of Jo's voice to the Master's, wished to render the same observances to him which they had done to Confucius, but on