children, remember this. Oppressive government is fiercer than a tiger [1].' As soon as he crossed the border from Lu, we are told he discovered from the gait and manners of a boy, whom he saw carrying a pitcher, the influence of the sages' music, and told the driver of his carriage to hurry on to the capital [2]. Arrived there, he heard the strain, and was so ravished with it, that for three months he did not know the taste of flesh. 'I did not think,' he said, 'that music could have been made so excellent as this [3].' The duke Ching was pleased with the conferences which he had with him [4], and proposed to assign to him the town of Lin-ch'iu, from the revenues of which he might derive a sufficient support; but Confucius refused the gift, and said to his disciples, 'A superior man will only receive reward for services which he has done. I have given advice to the duke Ching, but he has not yet obeyed it, and now he would endow me with this place! Very far is he from understanding me [5]!' On one occasion the duke asked about government, and received the characteristic reply, 'There is government when the ruler is ruler, and the minister is minister; when the father is father, and the son is son [6].' I say that the reply is characteristic. Once, when Tsze-lu asked him what he would consider the first thing to be done if entrusted with the government of a State, Confucius answered, 'What is necessary is to rectify names [7].' The disciple thought the reply wide of the mark, but it was substantially the same with what he said to the marquis Ching. There is a sufficient foundation in nature for government in the several relations of society, and if those be maintained and developed according to their relative significancy, it is sure to obtain. This was a first principle in the political ethics of Confucius. Another day the duke got to a similar inquiry the reply that the art of government lay in an economical use of the revenues; and being pleased, he resumed his purpose of retaining the philosopher in his State, and proposed to assign to him the fields of Ni-ch'i. His 1 See the 家語, 卷四, art. 正論解. I have translated, however, from the Li Chi, II. Sect. II. iii. 10, where the same incident is given, with some variations, and without saying when or where it occurred. 2 See the 說苑, 卷十九, p. 13. 3 Ana. VII. xiii. 4 Some of these are related in the 'Narratives of the School;'-- about the burning of the ancestral shrine of the sovereign 釐, and a one-footed bird which appeared hopping and flapping its wings in Ch'i. They are plainly fabulous, though quoted in proof of Confucius's sage wisdom. This reference to them is more than enough. 5 家語, 卷二, 六本. 6 Ana. XII. xi. 7 Ana. XIII. iii.