viction that infidelity was ill suited to women, made him perfectly averse from the initiation of ladies into the mysteries of his doctrine. I never saw him so much displeased, or so much disconcerted, as by the petulance of Mrs. Mallett, the conceited wife of Bolingbroke's editor. This lady, who was not acquainted with Hume, meeting him one night at an assembly, boldly accosted him in these words: ' Mr. Hume, give me leave to introduce myself to you; we deists ought to know each other.'' Madam,' replied he, I am no deist. I do not style myself so, neither do I desire to be known by that appellation.'

Nothing ever gave Hume more real vexation than the strictures made upon his history in the house of lords by the great Lord Chatham. Soon after that speech I met Hume, and ironically wished him joy of the high honour that had been done him. Zounds, man,' said he, with more peevishness than I had ever seen him express, he's a Goth! he's a Vandal!' Indeed, his history is as dangerous in politics as his essays are in religion; and it is somewhat extraordinary, that the same man who labours to free the mind from what he supposes religious prejudices, should as zealously endeavour to shackle it with the servile ideas of despotism. But he loved the Stuart family, and his history is, of course, their apology. All his prepossessions, however, could never induce him absolutely to falsify history; and though he endeavours to soften the failings of his favourites, even in their actions, yet it is on the characters which he gives to them that he principally depends for their vindication; and from hence frequently proceeds, in the course of his history, this singular incongruity, that it is morally impossible that a man, possessed of the character which the historian delineates, should, in certain circumstances, have acted the part which the same historian narrates and assigns to him. But now to return to his philosophical principles, which certainly constitute the discriminative feature of his character. The practice of combating received opinions had one unhappy, though not unusual, effect on his mind. He grew fond of paradoxes, which his abilities enabled him successfully to support; and his understanding was so far warped and bent by this unfortunate predilection, that he had well nigh lost that best faculty of the mind, the almost intuitive perception of truth. His skeptical turn made him doubt, and, consequently, dispute, every thing; yet was he a fair and pleasant disputant. He heard with patience, and answered without acrimony. Neither was his conversation at any time offensive, even to his more scrupulous companions; his good sense, and good nature, prevented

his saying any thing that was likely to shock; and it was not till he was provoked to argument, that, in mixed companies, he entered into his favourite topics. Where, indeed, as was the case with me, his regard for any individual rendered him desirous of making a proselyte, his efforts were great, and anxiously incessant.

"Respecting this new, or rather revived system of philoso phy, soi-disant tette, it may, perhaps, be confessed, that it may possibly have done some good; but then it has certainly done much more mischief to mankind. On the one hand, it may perhaps be allowed, that to its prevalence we owe that general system of toleration which seems to prevail, and which is, I fear, the only speck of white that marks the present age. Yet, even this solitary virtue, if infidelity be its basis, is founded on a false principle. Christian charity, which includes the idea of universal philanthropy, and which, when really christian, is the true foundation on which this virtue should be erected, and not the opinion that all religions should be tolerated, because all are alike erroneous. But even allowing this boasted benefit its full weight, to the same cause we are, I doubt not, on the other hand, indebted for that profligacy of inanners, or, to call it by the most gentle name, that frivolity which everywhere prevails. To this cause we owe that total disregard, that fastidious dislike, to all serious thought; for every man can be a deist without thinking; he is made so at his toilet, and, whilst his hair is dressing, reads himself into an adept ; that shameful and degrading apathy to all that is great and noble; in a word, that perfect indifference to right or wrong, which enervates and characterizes this unmeaning and frivolous age. Neither have we reason to hope a favourable change. The present manners are the fashion of the day, and will not last. But infidelity will never subside into true piety. It will produce its contrary. The present is an age of irreligion; the next will, probably, be an age of bigotry." 3 H

VOL. I. New Series.

426

ANECDOTES OF THE CONDUCT AND MAXIMS OF CONFUCIUS, THE CHINESE SAGE.

[From the Literary Panorama.]

THE character of a legislator, or leading man, has important consequences in that of his followers. Not long ago we had occasion to remark the effects of the warlike disposition of Mahomet, and his coadjutors, on the propagators of the faith of Islam. Sanguinary himself, that chief directed his disciples to merit heavenly felicity, by spreading carnage and death around them, and filling up the measure of misery among the inhabitants of the earth. His violence and ferocity but too well coincided with the perversenesses of the human heart; and war, murder and bloodshed marked the steps of the piously valiant adorers of the prophet. A character entirely different now presents itself to our readers, and, this duty discharged, it is probable that our reference to Chinese and to China, may repose for a time, nor have we any prospect of that time being short.

In contemplating the character of Confucius, we naturally advert to that image of perfection, which he set before his imagination, and to which he endeavoured to conform his behaviour. For we are not to suppose that he conducted himself at random; and had no determined object in view. Ill would such uncertainty have merited him the title of SAGE. The following particulars display the man, in his conduct; not the preceptor, nor the philosopher, in his school: they offer no abstract principles of morals; nor sentiments on religion. They are minute anecdotes of the life of Confucius, recollected by his disciples, and preserved from affection to his memory. The general impression they produce on the mind, is that which attends the contemplation of an orderly, self-governed, social and benevolent person. Not an ascetic; Confucius did not fly mankind, nor resort to a desert, to shun the converse of his fellows. He inflicted no distressing and disfiguring penance on himself; no mutilation of his person; no torture. He served his prince with fidelity, and maintained the dignity of his station with attention and firmness. He condescended to the sentiments of rustics; nor affected to embitter their rude enjoyments, by opposition. What little piety they exhibited he honoured; ill-timed remonstrance might have made it less.

He drank his wine, too, when his neighbours drank wine; but took the first hint that was given by his seniors of the proper time for departure, the proper limits of honest socia bility.

From these anecdotes it follows clearly, that we are not to conceive of Confucius as calling wandering hordes from barbarism into a state of civilized society. There were fixed principles, and established maxims, known and acknowledged before he appeared. Some of them are depicted strongly, though incidentally, in his conduct. They will also remind our readers of similar instances in countries far to the west of China. The libation to departed spirits, previous to taking food; the supposed disrespect annexed to treading on the threshold on entering a house; the annual procession to wish and predict good fortune, the observation of the first day of the month, &c. might easily be paralleled in Europe; and still remain, though feebly, or in disguise, among ourselves in Britain. The use of raw flesh meat, is particularly noticeable. Had Confucius been warlike, as Mahomet was, his precepts and his practices would have referred to arms; we should have learned the name of his sword; and his disciples would have commemorated the excellent temper of his long spear; his actions would have been courageous and cruel. Happily for the immense population of China, where his maxims have some influence, the perfection he sought was that of quietude, his eminence was that of letters, his superiority was that of teaching, his glory was his readiness in distinguishing right from wrong, and communicating the distinction to others, as they were competent to receive it. Far, very far, therefore, his character stands above that of the Arabian prophet, who consumed all around him, and directed his followers to consume without remission; whereas, to remedy some of the evils of life, to prevent others, to do good, and to exhibit goodness, are distinguishing features in the manners of the Chinese sage. Such, at least, is the picture drawn of him by his disciples, of which the following specimen is a part. They say, Chee was void of four things: he had no selfish idea, no self will, no obstinacy, no egotism.

Chee says, "Chham, you know my way to perfection:" Chham says, "yes." Chee going out, his other disciples asked, saying, "What is this?" Chham answered," the sage's conduct is affection and benevolence ever in operation."

A man of Tat-hong once said, "how great a man is Koongchee? alas! that he, so thoroughly learned, should have done nothing to establish his name!" Chee heard of this-and conversing with his pupils said, "In what employment, then, shall I engage? shall I become a charioteer, or an archer? Let me become a charioteer."-[This is reckoned among the lowest occupations in China. This answer is quoted in proof of the sage's pleasantry.]

Chee said in the early part of life, I was poor and low, hence I acquired much skill in things, however of little value. But is it skill in those things which forms the honourable man? He does not wish for great skill in those trivial things. -Chee says, "do I possess knowledge? knowledge I do not (possess.) Yet when an ignorant man inquires of me, however empty his mind may appear, I explain to him the nature of things with the utmost diligence." [Literally "I show him both sides"-the good and bad, the arguments for and against such conduct as duty commands him to follow.]

Chee says, "is direct and severe reproof able to produce no compliance? Change of conduct, however, is the grand thing. Is oblique and gentle admonition capable of producing no pleasing sensation?-yet thorough conviction of mind is the grand object. With those 'who seem pleased without being convinced, who assent to reproof without changing their conduct, in what manner shall I act?"_"The general of a large army may be overcome; but you cannot overcome the determined mind even of a peasant.'

Nevertheless, on just occasions, the sage scrupled not to follow the multitude; nor to retain manners marked as obsolete, or old fashioned.

Chee says, a head dress made of fine cloth was (heretofore) the custom now one made of silk is worn. It is less expensive let me imitate the multitude." [The cloth was extremely fine, and costly; it was died black: the adoption of a less expensive material argued humility and self denial. But when called by duty, the sage disregarded the custom of the day.] "Formerly to do obeisance to the ruler below (the steps of the palace) was the custom: now obeisance is rendered after ascending (them.) This is haughtiness. Though I act contrary to all, I will adhere to the ancient custom."

Chee, when he saw one in mourning for his parent, or one with the hat and the robes of a magistrate, or one bereft of sight -on perceiving (such) though younger than himself, he would rise; or if before them, he would hasten out of the way. [This was a mark of respect to persons under such circumstances.]

Koong-chee, in his native province and town, was ingenuous and modest in his demeanor; he was silent, as though unable. to speak.

When in the paternal temple or the palace, he asked questions clearly and distinctly, only with respectful caution.

When in the palace he addressed the inferior mandarins with plainness and simplicity, the superior mandarins with delicacy.