ought to do nothing whereof you would be ashamed if you were in company or in public. Have you a desire," continues he, "that I should show you after what manner he that has acquired some perfection governs himself? Why, he keeps a continual watch upon himself; he undertakes nothing, begins nothing, pronounces no word, whereon he has not meditated. Before he raises any motion in his heart, he carefully observes himself-he reflects on every thing—he examines every thing he is in a continual vigilance. Before he speaks he is satisfied that what he is about to utter is true and rational; and he thinks that he cannot reap a more pleasant fruit from his vigilance and examination, than to accustom himself circumspectly and wisely to govern himself in the things which are neither seen nor known by any.

ΤΠΕ

MORALS OF CONFUCIUS.

BOOK III.

CONFUCIUS's third book is quite of a different character from the two former, as to the method and expressions; but in the ground it contains the same morality. It is a contexture of several sentences, pronounced at divers times, and at several places, by Confucius and his disciples. Therefore it is entitled Lun-yu, that is to say, Discourses of several Persons that reason and philosophize together.

In the first place there is represented a disciple of this famous philosopher, who declares, that he spent not a day wherein he rendered not an account to himself of these three things:

1. Whether he had not undertaken some affair for another, and whether he managed and followed it with the same eagerness and fidelity as if it had been his own concern.

2. If, when he has been with his friends, he has

spoken with them sincerely; if he has not satisfied himself with showing them some slight appearance of kindness and esteem.

3. Whether he has meditated on his master's doctrine; and whether, after having meditated on it, he has used his utmost endeavours to reduce it to practice.

Afterwards appears Confucius, giving lessons to his disciples. He tells them that the wise ought to be so occupied with his virtue, that when he is in his house, he ought not to seek his conveniency and delight; that when he undertakes any affair, he ought to be diligent and exact, prudent and considerate in his words; and that though he have all these qualities, yet he ought to be the person in whom he ought least to confide; he whom he ought least to please: that, in a word, the wise man, always distrusting himself, ought always to consult those whose virtue and wisdom are known unto him, and to regulate his conduct and actions according to their counsels and examples.

"What think you of a poor man," says one of his disciples to him, "who, being able to extenuate and diminish his poverty through flattery, refuses to accept this offer, and courageously maintains, that none but cowards and low-spirited men flatter? What think you of a rich man, who, notwithstanding his riches, is not proud?" "I say," replies Confucius, "that they are both praiseworthy, but that they are not to be considered as if they were

arrived at the highest degree of virtue. He that is poor, ought to be cheerful and content in the midst of his indigence: behold wherein the virtue of the poor man consists; and he that is rich ought to do good to all: he that is of a poor and abject spirit does good only to certain persons; certain passions, certain particular friendships cause him to act; his friendship is interested; he disperses his wealth only with a prospect of reaping more than he sows; he seeks only his own interest: but the love of the perfect man is a universal love, a love whose object is all mankind." "A soldier of the kingdom of Ci," said they unto him, "lost his buckler; and having a long time sought after it in vain, he at last comforts himself upon the loss he had sustained, with this reflection: A soldier has lost his buckler, but a soldier of our camp has found it; he will use it.': "It had been much better spoken," replies Confucius, "if he had said, 'A man has lost his buckler, but a man will find it;"" thereby intimating that we ought to have an affection for all the men of the world.

Confucius had a tender spirit, as may be judged by what we have said; but it was great and sublime. The ancient Chinese taught that there were two gods which presided in their houses; the one called Noao, and the other Cao. The first was respected as the tutelar god of the whole family, and the last was only the god of the fire-hearth. Nevertheless, although the last of their genii was