great work of Laou-tsze has received the attention from European sinologues, due to its importance as one of the most ancient metaphysical treatises extant, and it is very interesting to observe how steadily—if somewhat slowly-the exact meaning of the text seems to unfold itself, under what may be called the careful comparative analysis of successive translators. To those who are acquainted with German, the translations of Victor von Strauss, and of Reinhold von Plaenckner, published in the same year, but varying greatly in style, treatment, and conclusions, will be found most interesting, particularly if studied in connection with Stanislas Julien's earlier and far more literal rendering in French.

( 107 )

CHAPTER VII.

Confucius returns to Tse-Disappointments-Re-enters his native state of Loo and resumes his studies-A short period of official lifeJoins a hunting expedition-Ascends the Tae-shan-Remedies for misrule proposed by three of his disciples-Revisits Tse-Summary of his system of morality.

THE return of Confucius to Tse, immediately on leaving the precincts of the imperial court, was apparently due to a hope, that he might have been able to induce its prince, who was always ready to listen to, and applaud, his principles of government, to give him an opportunity for putting them into practice. But he was again doomed to disappointment. The prince had at first appeared inclined to favour his views, and had even gone so far as to deliberate upon the particular post, to which Confucius should be appointed. Then came a period of vacillation, followed by a complete change in his views, and, acting probably under the influence of his courtiers, who, as a class, always showed themselves inimical to tenets tenets so damaging to their interests, he declared that it was impossible for him,

at his time of life, to inaugurate and carry out a new system of government; and that Confucius must not expect to receive any public employment. The moment this decision was conveyed to Confucius he withdrew from the court, and, having learnt that the influence of his enemies in Loo had materially diminished during the eight years he had been absent from it, he determined upon turning his footsteps in that direction.

On his return to his old home, he gave himself up almost entirely to literary pursuits, collating and arranging the mass of material he had been able to collect, into the shape in which it was to appear at a later period, under the several heads which constitute the works now known as the "five classics." But his studies were broken in upon through his friends having persuaded him to accept a Government appointment which had been offered him by the prince. We are not told what this office was, but it was probably a magisterial one, for its duties fully occupied his time. But he did not hold it very long. Soon after his acceptance of it, the prince died, and he refused to serve under his successor when he found that he regarded his views with disfavour.

He had now entered his forty-fourth year. His energy was unabated, he continued to study with assiduity, and he had a confidence in himself, which

HIS LOVE OF TRAVELLING.

109

never deserted him, and which enabled him to confront the opposition of his many enemies with undiminished courage.

His thirst for knowledge was as great as ever, and he worked hard, but he was never a sedentary student. He had a love for travelling which he often indulged, and so we find him, now visiting some neighbouring state, now rambling through his own; ever teaching, discussing, and investigating; or he would make a kind of pilgrimage to some hallowed spot in order to study the effect produced upon the character of the people living in its neighbourhood, through having been brought into contact with such an elevating influence. And his heart was filled with joy if, when visiting an obscure village, he found some of the long-lost customs of antiquity still scrupulously observed.

The manly vigour, which forms one of the most striking pictures of Confucius's character, was indeed constantly asserting itself. Being, on one occasion, on an excursion, accompanied as usual by a large number of his disciples, he came across a party of sportsmen in pursuit of game, and, much to the surprise of his followers, expressed his intention of joining them. "What!" cried one of his disciples in astonishment. "Can it be possible, sir, that you are contemplating a step so thoroughly out of keeping

with your high character? Surely a sage might better employ his time in studying the sciences, and in cultivating and extending virtuous principles."

"My friend, you are quite wrong," replied Confucius. "There are few things which are not worthy of the attention of the sage, and do not deserve to be carefully considered by him. But everything connected with the chase is full of interest. It was one of man's earliest and most important occupations. It not only enabled him to supply his daily wants, but it was the means by which he protected himself from the attacks, and his fields from the ravages, of wild animals. For the great sovereigns of old it served as a distraction from the toils of government; and to the sage, it is not only a relaxation, but a means for restoring the exhausted powers of a mind, wearied by close application to severe studies. But it has even a higher value, for it is through the chase that a man can best carry out the law contained in the sacrificial rites, and offer up animals killed by his own hands, in honour of his ancestors."

In order that the full significance of the last portion of this passage may be understood, it is as well to explain that, in the early days of the empire, the Chinese had not only to subdue the earlier occupiers of the land, and to assert their supremacy over the "waste of waters," by which so large a portion-and