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shining light, which dazzles us by its splendour, but a poor passing gleam ready to be extinguished by the slightest breath of passion.

"It will be seen that these five virtues proceed from, and are reciprocally dependent on, each other. They form, in fact, a chain by which mankind is bound together in a close union, the source of their common safety and happiness; and this chain cannot be broken without all the ties by which society is held together being irretrievably destroyed."

This summary of the system of morals, taught by the great philosopher, will serve to elucidate many points in his character, which would otherwise remain obscure, and to give a more intelligent interest in the succeeding incidents of a life already passed its meridian. It will, too, afford a clearer idea of the reasons which had made Confucius so anxious to obtain some official position which would have given him sufficient authority to enforce his principles, for it has always to be borne in mind that his political opinions were entirely evolved out of moral causes. His great anxiety in this matter proceeded from a belief that his final success would greatly depend upon his being able to give such an example of the results of his theories, when reduced to practice, as would bring conviction to the minds of the most sceptical. He had hitherto been unable to obtain

the standpoint he required; but now a gleam of light was about to break through the clouds by which his path had been, for so many long striving years, overshadowed. His opportunity had come at last.

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CHAPTER VIII.

Appointed president of board of public domains-Made minister of state-His stern inflexibility-Execution of a noble of high rank— Dissatisfaction of the courtiers--Criminal laws, and their administration—Adds greatly to the prosperity of the state-Jealousy of the Prince of Tse-His treachery-Unworthy conduct of the Prince of Loo-Resentment and resignation of Confucius.

THE Prince of Loo, under the influence of a hostile faction, had, as we have seen, been adverse to the teaching of Confucius. But, by degrees, the cares of state began to weigh heavily upon him, until at length he found the difficulties of his position greater than he could contend against. The machinery of government had fallen into hopeless disorder, whilst gross and widespread licentiousness threatened to destroy the whole social fabric of the state. In this desperate condition he knew not to whom to turn for help, until, in the extremity of his perplexity and alarm, he bethought him of the philosopher whose doctrines he had affected to despise, and determined to appeal to him for assistance.

Confucius was absent from home when a messenger

reached him with the command to appear at the court of Loo with the least possible delay. He hastened to obey the summons, and, shortly after, in compliance with the prince's earnest request, reentered public life as president of a tribunal, which had, amongst its other functions, the control of agriculture and the assessment and collection of the taxes on land. He at once directed his attention to these two questions, with respect to which the experience of his early days was very valuable. Not satisfied with his own judgment, but acting on the information obtained by experts, he caused the land to be divided into five several classes, according to the nature of the soil and its productiveness, whilst he established a code of regulations for its proper cultivation. He next regulated the assessment of the taxes, in proportion to the producing power of the holdings-which had not previously been the case and this change not only benefited the cultivators, but gave great satisfaction to the proprietors, whilst it was not long before the condition of the revenue showed marked signs of improvement.

Amongst many other reforms which he introduced, was one connected with the disposal of the dead. It had become a custom with those who were rich enough to afford it, to appropriate a large enclosed space as a burial-place for their relatives, and to

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erect magnificent monuments over their remains. These enclosures were often in the midst of fertile fields, and Confucius, evidently thinking of assessments and revenue, considered that the ground which was so occupied, might have been turned to a more. profitable use, and that this custom was an abuse which had to be done away with.

"Places of sepulture," he said, "should not be made to resemble pleasure-gardens. Rather should they be brought into harmony with the feelings of those who weep and mourn, and it was in this light that the ancients regarded them. To feast in luxurious apartments and to give way to mirth and joy in the precincts of the tomb, is an insult to the memory of the dead. More suitable by far some rugged height unfitted for the plough, unenclosed, unplanted, and unadorned, where the pure and simple homage of the heart can be substituted for these vain frivolities. In this, as in all else, let us act up to the true spirit of the rites, as they were established by the holy sages of antiquity."

This reform was successfully carried out, and, at the end of three years, Confucius was encouraged to think that the changes he had been able to accomplish might, in the course of time, do something towards making the little state of Loo a model for the whole empire.