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OBJECT OF THE SACRIFICIAL RITES. belongs to the border sacrifices to Heaven and earth, and of the summer and autumn services in the ancestral hall, the government of a country could be carried on as easily as this"-pointing with the forefinger of his right hand to the palm of his left. "Let men but adhere strictly to these rules, and all difficulties vanish. The proper distinction between youth and age will be recognized and acted upon; harmony will be established in the inner apartments, and within the family circle; order and correct official precedence will be established within the precincts of the court; hunting expeditions and military operations will be skilfully conducted; and the army will be so highly disciplined as to make success in war certain."

And in a somewhat similar strain he continues to the end of the chapter, with the recorded result that the three disciples were thoroughly enlightened, and it was with them "as if a film had been removed from their eyes."

It is with reluctance that I turn away from this book, for there is so much to be learnt in its pages of the political, moral, and social world in which Confucius lived, that we seem to know him better when we have read it; but my space is limited, so that I proceed to the last of the five classics, the work of Confucius's old age-" Spring and Autumn."

R

This work comprises the annals of the sage's native state of Loo, extending over a period of two hundred and forty years, between the dates of 740 and 480 B.C. The title is said by some to have been given to it from its having been commenced in spring and finished in autumn; others, however, somewhat more poetically say it was so named from the spring-like, life-giving nature of its praise, and the autumnal-like, withering effects of its censure.

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CHAPTER XVI.

The first of the "Four Books: " the "Ta Heo," or the "Great

Doctrine."

IN the "Four Books," the voices from the hoary past, no longer instruct us out of the experience bequeathed by generations who lived before history was, and whose lives are as hidden and unknown to us, as are the grains of sand, washed down by the mountain torrent, which lie at the lowest depth of the widespread ocean.

It is Confucius himself who now speaks to us, either directly or through the medium of disciples or commentators, though the classics still afford illustrations which are not unsparingly used.

The first of these works for the title of which I have selected the translation that seems to best harmonize with its contents-is also found as a chapter in the book of "Rites," to which it was added some centuries after the death of Confucius.

The copy in my possession commences with an

introduction by the commentator, Tsze-ching-tsze,

who says

"The Great Doctrine' is to be regarded as the literary legacy of Confucius. It is only by its study that the gates of virtue can be entered, for the student will learn from it, the mode in which the ancients regulated their studies; and if he master its contents, and then proceeds to make himself acquainted with the writings of Mencius, he need not fear but that he will find himself well advanced on the right road."

Then follow the words of Confucius, as recorded by his disciple Tang-tsze, with the latter's commentary upon them. Confucius says

"The great doctrine is that which teaches us the necessity of exhibiting transcendent virtue "—that is to say, as it is explained, the virtue with which man is endowed by Heaven at his birth, before it is contaminated by contact with the world—“in our own persons; of extending its influence to others; and of our not resting satisfied with our achievement, until the very summit of excellence has been reached. But to effect this, we must first gain a knowledge of the exact point which it is our duty to reach, and then resolve to attain it. Resolution will lead to strength of character; strength of character to calmness and tranquillity; calmness and tranquillity to the power of reasoning soundly-let man be but

THE "GREAT DOCTRINE."

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capable of a judicious exercise of his reasoning powers, and success is certain to attend his efforts.

"Now all things, whether material or immaterial, have roots and branches, first causes and consequent effects; and to enable us to arrive at a correct knowledge of true principles, we have but to find out the natural order in which these effects proceed.

"The ancient sovereigns who first endeavoured to extend the principles of this transcendent virtue throughout the empire, commenced at the very root; they began with themselves, and having, by a deep investigation into natural causes and effects, rectified their ideas, and purified their motives, they were enabled to act virtuously themselves; and by extending their principles of action, first to their families, and then to the smaller states, finally succeeded in establishing them throughout the length and breadth of the empire.

"Thus we have an example of the order in which our studies ought to be arranged-first, deep investigation into the nature of all things, giving us knowledge; knowledge, giving rise to fixed principles; fixed principles, to virtuous action; virtuous action, to well-regulated family rule; well-regulated family rule, to good government; and good government, to a peaceful and contented empire.

"It matters not what our position in life may be--