XIV. xxxvi. 3 禮記, 表記, par. 12. 4 非禮之正. 5 See notes in loc., p. 288. his friend, a man may not live in the same State [1].' The lex talionis is here laid down in its fullest extent. The Chau Li tells us of a provision made against the evil consequences of the principle, by the appointment of a minister called 'The Reconciler [2].' The provision is very inferior to the cities of refuge which were set apart by Moses for the manslayer to flee to from the fury of the avenger. Such as it was, however, it existed, and it is remarkable that Confucius, when consulted on the subject, took no notice of it, but affirmed the duty of blood-revenge in the strongest and most unrestricted terms. His disciple Tsze-hsia asked him, 'What course is to be pursued in the case of the murder of a father or mother?' He replied, 'The son must sleep upon a matting of grass, with his shield for his pillow; he must decline to take office; he must not live under the same heaven with the slayer. When he meets him in the marketplace or the court, he must have his weapon ready to strike him.' 'And what is the course on the murder of a brother?' 'The surviving brother must not take office in the same State with the slayer; yet if he go on his prince's service to the State where the slayer is, though he meet him, he must not fight with him.' 'And what is the course on the murder of an uncle or a cousin?' 'In this case the nephew or cousin is not the principal. If the principal on whom the revenge devolves can take it, he has only to stand behind with his weapon in his hand, and support him [3].' Sir John Davis has rightly called attention to this as one of the objectionable principles of Confucius [4]. The bad effects of it are evident even in the present day. Revenge is sweet to the Chinese. I have spoken of their readiness to submit to government, and wish to live in peace, yet they do not like to resign even to government the 'inquisition for blood.' Where the ruling authority is feeble, as it is at present, individuals and clans take the law into their own hands, and whole districts are kept in a state of constant feud and warfare. But I must now leave the sage. I hope I have not done him injustice; the more I have studied his character and opinions, the more highly have I come to regard him. He was a very great man, and his influence has been on the whole a great benefit to the Chinese, while his teachings suggest important lessons to ourselves who profess to belong to the school of Christ. 1 禮記, I. Sect. I. Pt. v. 10. 2 周禮, 卷之十四, pp. 14-18. 3 禮記, II. Sect. I. Pt. ii. 24. See also the 家語, 卷四, 子貢問. 4 The Chinese, vol. ii. p. 41. SECTION III. HIS IMMEDIATE DISCIPLES. Sze-ma Ch'ien makes Confucius say: 'The disciples who received my instructions, and could themselves comprehend them, were seventy-seven individuals.