He was a native of Lu, fifteen years younger than Confucius, according to Sze-ma Ch'ien, but fifty years younger, according to the 'Narratives of the School,' which latter authority is followed in 'The Annals of the Empire.' When he first came to Confucius, we are told, he had a starved look [2], which was by-and-by exchanged for one of fulness and satisfaction [3]. Tsze-kung asked him how the change had come about. He replied, 'I came from the midst of my reeds and sedges into the school of the master. He trained my mind to filial piety, and set before me the examples of the ancient kings. I felt a pleasure in his instructions; but when I went abroad, and saw the people in authority, with their umbrellas and banners, and all the pomp and circumstance of their trains, I also felt pleasure in that show. These two things assaulted each other in 1 I have referred briefly, at p. 91, to the temples of Confucius. The principal hall, called 大成殿, or 'Hall of the Great and Complete One,' is that in which is his own statue or the tablet of his spirit, having on each side of it, within a screen, the statues, or tablets, of his 'four Assessors.' On the east and west, along the walls of the same apartment, are the two 序, the places of the 十二哲, or 'twelve Wise Ones,' those of his disciples, who, next to the 'Assessors,' are counted worthy of honour. Outside this apartment, and running in a line with the two 序, but along the external wall of the sacred inclosure, are the two 廡, or side-galleries, which I have sometimes called the ranges of the outer court. In each there are sixty-four tablets of the disciples and other worthies, having the same title as the Wise Ones, that of 先賢, or 'Ancient Worthy,' or the inferior title of 先儒, 'Ancient Scholar.' Behind the principal hall is the 崇聖祠殿, sacred to Confucius's ancestors, whose tablets are in the centre, fronting the south, like that of Confucius. On each side are likewise the tablets of certain 'ancient Worthies,' and 'ancient Scholars.' 2 菜色. 3 芻豢之色. my breast. I could not determine which to prefer, and so I wore that look of distress. But now the lessons of our master have penetrated deeply into my mind. My progress also has been helped by the example of you my fellow-disciples. I now know what I should follow and what I should avoid, and all the pomp of power is no more to me than the dust of the ground. It is on this account that I have that look of fulness and satisfaction.' Tsze- ch'ien was high in Confucius's esteem. He was distinguished for his purity and filial affection. His place in the temple is the first, east, among 'The Wise Ones,' immediately after the four assessors. He was first sacrificed to along with Confucius, as is to be understood of the other 'Wise Ones,' excepting in the case of Yu Zo, in the eighth year of the style K'ai-yuan of the sixth emperor of the T'ang dynasty, A.D. 720. His title, the same as that of all but the Assessors, is-- 'The ancient Worthy, the philosopher Min.' 3 .