requisite to pursue the old paths, and raise up the old standards. 'The government of Wan and Wu,' he said, 'is displayed in the records,-- the tablets of wood and bamboo. Let there be the men, and the government will flourish; but without the men, the government decays and ceases [1].' To the same effect was the reply which he gave to Yen Hui when asked by him how the government of a State should be administered. It seems very wide of the mark, until we read it in the light of the sage's veneration for ancient ordinances, and his opinion of their sufficiency. 'Follow,' he said, 'the seasons of Hsia. Ride in the state carriages of Yin. Wear the ceremonial cap of Chau. Let the music be the Shao with its pantomimes. Banish the songs of Chang, and keep far from specious talkers [2].' Confucius's idea then of a happy, well-governed State did not go beyond the flourishing of the five relations of society which have been mentioned; and we have not any condensed exhibition from him of their nature, or of the duties belonging to the several parties in them. Of the two first he spoke frequently, but all that he has said on the others would go into small compass. Mencius has said that 'between father and son there should be affection; between sovereign and minister righteousness; between husband and wife attention to their separate functions; between old and young, a proper order; and between friends, fidelity [3].' Confucius, I apprehend, would hardly have accepted this account. It does not bring out sufficiently the authority which he claimed for the father and the sovereign, and the obedience which he exacted from the child and the minister. With regard to the relation of husband and wife, he was in no respect superior to the preceding sages who had enunciated their views of 'propriety' on the subject. We have a somewhat detailed exposition of his opinions in the 'Narratives of the School.'-- 'Man,' said he, 'is the representative of Heaven, and is supreme over all things. Woman yields obedience to the instructions of man, and helps to carry out his principles [4]. On this account she can determine nothing of herself, and is subject to the rule of the three obediences. When young, she must obey her father and elder brother; when married, she must obey her husband; 1 中庸, xx. 2. 2 Ana. XV. x. 3 Mencius, III. Pt. I. iv. 8. 4 男子者, 任天道而長萬物者也; 女子者, 順男子之道, 而長其理者也.