Had we lived in the sixth century, leaving the east and travelling westward, we should have met with many illustrious persons. We might have listened to the wise discourses of the philosophers, Thales, Anaximander, and Pythagoras; or we might have sat under the newly made laws of Solon and Pisistratus; or we might have heard Sappho, Alcaeus, or Anacreon repeat their verses. We might have watched the building of the first great Temple to Diana of the Ephesians. We might have followed the onward march of the conquering armies of Nebuchadnezzar or Darius, or been present when the messengers arrived, announcing that the Persian armies had been victorious in Egypt. Had we lived in that sixth century B.C., we might have mourned with Jeremiah in Jerusalem, or listened to the words of Ezekiel, by the banks of the river Chebar. We might have accompanied the Jews into their captivity in far-distant Babylon, or, later on, stood with them when they read the proclamation of Cyrus permitting them to return to their own land. We might have travelled with the rejoicing multitudes when they returned to Jerusalem, and have been present at the Feast of Dedication, which was kept when the building of the Temple was completed. We might dave followed the career of Daniel, or listened to grand prophecies from the lips of Haggai or Zachariah. Truly it may be said that the sixth century B.C., was one of the most notable in the history of the world.

Confucius was born in the year 551 B.C., at a place called Loo in Shang-tung in North China. The name Confucius, I may remark, is the latinised form of Kong Fu-tse, Kong being the family name, and Fu-tse meaning teacher or master. Of his parents we know but little. His father was a military officer, celebrated for his bravery and strength. He married the second time when he was seventy years old, and in due time the little Confucius was born. For three years only was the aged parent's heart gladdened by the presence of his little son, when he died, leaving his family in poverty. Confucius was brought up by his mother, who early sent him to school, where he soon distinguished himself by his application and industry. Many years after, in a well-known passage, he speaks as follows with reference to his growth in knowledge: At fifteen my mind was bent on learning, at thirty I stood firm, at forty I had no doubts, at fifty I knew the decrees of heaven, at sixty my ear was an obedient organ for the reception of truth, at seventy I could follow what my heart desired, without transgressing what was right." When

nineteen years of age he married, but his married life was not happy. A son was born, but he soon after divorced his wife. "Of all people," he remarked, "women and servants are the most difficult to manage. If you are familiar with them, they become forward, and if you keep them at a distance, they become discontented."

Shortly after his marriage he was appointed Keeper of the Stores of Grain, and the following year he was promoted to be the Guardian of the public fields and lands, but this employment was not congenial, and he soon resigned his office. At the age of twenty-two we find Confucius devoting his time to the instruction of young men, and in this occupation he took great delight. It may be mentioned that with idle scholars he would have nothing to do. "I do not open the truth," he said, "to one who is not eager after knowledge, nor do I help anyone who is not anxious to explain himself. When I have presented one corner of a subject, and the listener cannot from it learn the other three, I do not repeat my lesson."

At twenty-eight years of age we find him studying music and archery, and at thirty his fame had so increased, that very many youths of distinguished families gathered round him, that they might benefit by his teaching.

It was about this time that Confucius journeyed into the neighbouring state of Lo, that he might have an interview with Laou-tse, the founder of the Taouist Sect. Laou-tse was born about 604 B.C., and was therefore fifty years older than Confucius. Historians have handed down to us the conversations that took place between these celebrated men. Confucius and Laou-tse could not agree. Laou-tse proclaimed that retirement and self-suppression were the highest attainable objects. Confucius taught that ceremonial observances and proper respect for the ancient rites were all-important. When Confucius spoke of the worthies, who had lived in ancient times, Laou-tse is said to have answered him: “ The men of whom you speak have with their bones already mouldered into dust, and only their words remain! . . . Put away, sir, your proud airs, and many desires, your formal manner and extravagant ideas; these are all unprofitable to you. This is all I have to say to you." Confucius, being unaccustomed to be addressed in this way, retired discomfited. "I know how the birds fly," he remarked, "how fishes can swim, and how beasts run. The runner, however, can be snared, the swimmer can be hooked, and the flyer can be shot with an arrow. But there is the dragon; I cannot tell how he mounts on the wind

through the clouds, and rises to heaven. To-day I have seen Laou-tse and can only compare him to the dragon." They could not agree. After this interview, Confucius is said to have remarked, "At the sound of his voice my mouth gaped wide, my tongue protruded, and my soul was plunged in trouble."

According to Mencius, who lived about B.C. 371, China was in a sad state in the time of Confucius, and it was high time that some one should try and remedy the evils. "The world," he says, "had fallen into decay, and right principles had disappeared. Perverse discourses and oppressive deeds were waxen rife. Ministers murdered their rulers, and sons their fathers. Confucius was startled by what he saw, and undertook the work of reformation."

It was at Lo, during this visit, that Confucius saw, in the Ancestral Temple, a metal statue of a man, with a triple clasp on his mouth. On the back of the statue were inscribed these words: "The ancients were guarded in their speech, and like them we should avoid many words. Many words invite many defeats. Avoid also engaging in many businesses, for many businesses create many difficulties." "Observe this, my children," said Confucius, pointing to the inscription, "these words are true, and commend themselves to our reason."

Upon returning to Loo, he resumed his former occupation. His fame increased until, the records tell us, he was surrounded by no less than three thousand disciples. But troubles arose, a rebellion broke out, and Confucius was obliged to take refuge in the neighbouring state of Tse.

It was during this journey that he saw a woman weeping at a tomb, and having compassion on her, he sent one of his disciples to ask the cause of her grief. "You weep as if you had experienced sorrow upon sorrow," said the disciple. "I have," said the woman, "my father was killed here by a tiger, and my husband also, and now my son has met the same fate.' "Why then do you not move from the place?" asked Confucius. "Because here is no oppressive government," replied the woman. On hearing this answer, Confucius. remarked to his disciples, "My children, remember this, oppressive government is fiercer than a tiger."

After a time he was able to leave Tse, and return to his native state of Loo, where he was made chief magistrate of the town of Chung-too. Here he had an opportunity of putting his principles into practice, and his government was SO successful, that he was gradually promoted, until he became

Minister of Crime, a position equivalent to that of Prime Minister. Confucius was now fifty years old. Historians tell us that his theories, when applied, vindicated themselves, and order reigned throughout the land. He became such a terror to evil-doers that crime disappeared, and order prevailed everywhere. "A thing," we are told, "dropped on the ground was not picked up, there was no fraudulent carving of vessels, coffins were made of the ordained thickness, graves were unmarked by mounds raised over them, and no two prices were charged in the markets." Although wonderfully successful, there was still room for improvement. A father, it is said, brought a charge against his son in the expectation, probably, of gaining his case with ease before a judge, who laid such stress on the virtue of filial piety. To the surprise of all, Confucius cast both father and son into prison, saying: "Am I to punish for a breach of filial piety one who has never been taught to be filially minded? Is not he who neglects to teach his son his duties equally guilty with the son who fails in them?"

It is interesting to notice how the Chinese follow this teaching of Confucius, even to the present day. On one occasion I was walking down a street in Hangchow, when a young man standing at the door of a house called me names-foreign devil. Generally we paid no attention to this, the calling of bad names being so common, but as this was an aggravated case, I thought I would see what the boy's parents would say about it. I walked into the courtyard in front of the house. and said to two men I found there: "Who called me names?" They answered, "No one called you names here, sir." I said, "You know there was a young man who called me names; where is he?" Just then a man appeared from the interior of the house, dragging along the boy who had been impudent. He said, "This is the boy, sir, and I will now beat him." I said. Wait a minute; are you the father of the boy?" He answered, "Yes." I then turned to the people who had followed me and said, "This man says his son has been calling me bad names, and he is going to beat him for it. Now I ask you, if the boy has been behaving badly, who ought to be punished, the sou or the father?" Those present at once said, the father ought to be beaten. I then turned to the father and said, " You hear what your own people say! Good morning."

I have time only for one more illustration. A friend of mine was sitting in his study at Ningpo one evening, when suddenly his servant ran in to tell him that some people were

just going to drown a man in the canal near the house. My friend at once hastened out, and found a crowd of some hundreds of people gathered near the bridge, which spanned the canal, about two hundred yards from his door. He walked to the bridge to see what was being done. The canal was about twenty feet wide, and the bridge was built high in the centre in order that the boats might pass underneath it without difficulty. On the top of the bridge he found an old woman sitting in a chair, and at her feet lay a young man bound with ropes, so that he could not move. The old woman was the mother, the young man bound with ropes was her son, who, at her order, was about to be cast into the water and drowned. When my friend appeared, men were just arriving with heavy stones, which were to be fastened to the young man to make him sink. He was a bad son, and his mother was afraid he might commit some serious crime, in which case she would be sure to suffer, because the authorities would say that she had not brought him up well. As he would not listen to her exhortations, she decided to have him drowned, and then the danger would be removed. My friend protested against the whole proceeding, but after long consultation the only way he could save the man's life was by becoming surety for his good behaviour, really, by adopting him as his own son. The man was unbound, and my friend was allowed to lead him away; but he turned out to be thoroughly bad, and proved that it was not without reason his relatives had determined to drown him. My friend had an anxious time with him for about three years, at the end of which time the young man died. I heard of a similar case in Hangchow, but then there was no one to intercede, and the neighbours, by the order of the mother, actually dropped the son into the water and drowned him.

It was when Confucius was at the height of his prosperity at Loo, that difficulties arose. He had assured his followers that not only would his methods reform sovereign and people, but that neighbouring states would be so attracted by the spectacle, that they too would imitate the example set them. The result was just the opposite. The order and prosperity of Loo excited only the jealousy of the neighbouring states. The Duke of Tse said: "With Confucius at the head of its government, Loo will become supreme among the states, and Tse, which is nearest to it, will be swallowed up. Let us propitiate it by a surrender of territory." But after consultation with his ministers another course suggested itself. Eighty beautiful girls well skilled in music and dancing, and one hundred and