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BIGNOR PARK

University of California

Berkeley

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2008 with funding from

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CHINESE CLASSICAL

WORK

COxMMONLY CALLED

THE

FOUR BOOKS;
TRANSLATED,

AND ILLUSTRATED WITH NOTES,

By the Late Rev, DAVID COLLIB>

Principal of the Anglo-Chinese College,

MALACCA.

as>ifliiiiiiani]iiinB=a-

PRINTED AT THE MISSION PRESS.

pi

1828.

PREFACE.
The
following Version of the Four Books was unfirst

dertaken, in the

instance, for the purpose of acqui-

ring some knowledge of the Chinese Language.

After

the whole had been written,

tor, that if carefully revised

it

occurred to the Transla-

and illustrated by quotations from the most approved Comments, and by occasional remarks on the fundamental errors in religion and morals, which, in too many instances, the work discovers, it might perhaps be of some use to the Chinese who study
English in the College, not only by assisting them in acquiring the English Language, but especially in leading them to reflect seriously on some of the
fatal errors

This circumstance forms the only apology which the Translator can offer for the frequent repetition of what must, to the

propagated by their most celebrated sages.

European reader, appear common place remarks, but which it is hoped, may, by the divine blessing, prove useful to some of the deluded heathen who read the
translation.

At

the time

when

the version

written,

along

with the Notes and

:

was reRemarks, there

although the

was

little

intention of publication

for

ii.

PREFACE.
])y

Translator

a kind of enthusiastic,

and what

to

some may appear an unreasonable fondness for the Chinese Language, did not feel the Four Books to he by any means so dull and common place as there is reason to fear most readers of the translation will deem them, still he was not by any means so blinded by enthusiasm
for his favorite stu;ly, as to lead
iii:n

to sup[)ose, that the

work could possibly be

ty of readers,

made

interesting to the generali-

and

h id he not

been encouraged by friends

whose judginent he highly values, in all probability the present version had remained in manus 'ript, for tlie sole use oi* those for whom it was ori:,'inally intended. It is not meant by these remarks, however, to convvjy the idea, tliat the Four Books are wliolly void of interest to a certain class of readers.

To

those

but commencing their Chinese studies, and

sion, imperfect as

who are who may

hoped

not have the assistance of a Teacher, the present verit

confessedly

is,

will be,

it is

of considerable service.
those

Nor will it fail to interest who take pleasure in tracing the operations of the human mind under all the varied aspects in which it is For, the Four Books may be presented to our view. specimen of what men in tlie age and considered a fair
circumstances in which their authors weri' placeil could
attain in the Science of Jlcligion
their attainments were,

and Morals.

\\ iuit

we

shall leave the reader of the

following |)ages to judge for himself, merely remarking,

that the Christian

who

peruses them will see abundant

haji

reason to be grateful that he

been taught a

**

More

excellent way/' while the lufidcl will

Uad little in

support.

PHEFACE.

iii.

of his favorite theory, viz. that a special Revelation of

the Divine Will

is

unnecessary.
as the title denotes, consist of four

The Four Books,

the following order.
I.

separate pieces, which are arranged by the Chinese in

The Ta Heo which was compiled by Tsang

a disciple of Confucius,

Tsze,

from materials chielly

composed of the sayings of the Sage, and of quotations from the standard works of the Ancients. The scope of the work is to point out the truly philosophical mode of attaining perfect, personal and social virtue, and to trace the connection which indissolubly exists between individual worth and the proper regulation of the family, the good government of small Provinces and the virtue, prosperity and happiness of great Empires. It exhibits some beautiful theories, but generally founded on false
principles. *

Medium." This Tract was compiled by Kung Keih, who was a grandson and disciple of Confucius. Its object, as its title deII.

The Chung Yung,

or ''Golden

and maintain the due medium in all things. It is more abstruse and mystical than any other of the Four Books, and frequently puzzles
is

notes,

to direct

men how

to find

the reader Avith a

number of high sounding terms

definite idea, f

to

which he cannot attach any

We

* have seen two English Translations of the Ta Ileo, One by Dr. Morrison, and another published at Serampore in 1814, and ascribed to Mr, John Marshman. Son of the Rev.
Dr. Maj-shraan, who has executed a Chinese Version of the Bible, an English translation of the Shaiig Luu, a Grammar of the Chinese Language, 6cc.
t

M. Abel-Remusat, de I'Acadcmie

rojale

des

Inscriptions t

Belles-Lettres,

ir.

PREFACE.
III.

This work consists of conversations between Confucius and his disciples, which were collected and committed to writing by the
(

The

Liin

Yu

Dialogues),

latter.

It is

divided into two volumes, called the

Shang

Lun and
ties

flea

Lun.

The

subjects of which

it

treats are

of a miscellaneous nature, relating;, principally, to the duof Prince and Minister, Father and Son, Master and

Scholar.

The Lun Yu abounds with what some would

and
repetitions in almost the

call truisms,

same words

are

rather frequent.

These Dialogues, however, discover

considerable skill in the

management of human

nature,

and often exhibit no small degree of adroitness on the

part of the Sage, in adapting his instructions to the peculiar dispositions

and

talents of his disciples. *

IV.

The Shang Mung and

the production of

Ilea
(

Mung.

This

work

is

Mung Tsze
him
in

flourished about 100 years after

Mencius ), who Confucius, and seems to

the estimation of his
the substance of
style excels the

occupy the next

countrymen.
his political

j)lace to

In this treatise

we have

and ethical doctrines.

His

above-mentioned pieces

in point of imagination, vigour

and ornament.

considerable part of his book consists

of conversations held on various occasions with the petty

Princes of the day,

the Sage

witli

whose system of Government

satisfied.

was

far

from being

He made
witli
;m CoII.l'd

it

his

constant practice to point out wliat he considered false

in
princi|)le,
ile

or

wrong
ile LIll<

in

i>ractice

the utmost
rov.il

Profcssour
lia.s

I.onKUe et

rntnrc

rliiiiols.^ .t laitaros

de Fiance,

translated thin

work

into

French and Latin.

i.

An

En>jli!*Ij

translation of the Shun;; Lnn.

iu

e. lijsl

ohinn>

oi it\e

Lun Vn, was

p'lb-

likbcd at Scru.i-pure

IbOU, I)

l>. .MaisliLiiuju

lud dt;dica(.d lo

Lo*d Minlo.

PREFACE.

V.

freedom, and reproved crowned heads without the least

ceremony whenever he judged them culpable.

Confucius,

Like

when he

confines himself to political

like a

maxims

and moral precepts, he speaks

vigorous mind, but

man

of a sound and

when he launches
to

into the depths of

metaphysical jargon, he frequently loses himself in mystical speculations,

which seem

answer no other end

than that of affording an additional proof, that no human intellect is of itself capable of discovering the
truth on the

momentous

subject of Religion,*

Before concluding this Preface,

we beg

to say a

few words respecting the execution of the version now But on this subject we had presented to our readers.
better, perhaps, say little, for

nothing
the

we can urge

will

afford

any

sufficient

apology for the faults and defects

well aware

with which

we

are

work abounds.
is

Some
spirit

will say, that in

many

instances the rendering

too literal and in others too

fi*ee,

and

in

many

cases the

lost. Others and Scotticisms in may observe so many Chinesisms

and

force of the original have been

the style that they will be apt to say

it

does not deserve

the

name

of an English version.

To

such charges we

are ready to plead guilty; but trust that the frequent

obscurity and uniform conciseness of the original, will,

in
if

some degree, be admitted

as our apology.

At

least

such considerations as those do not tend to soften the severity of criticism, we have no other to offer, for the

translation
*
Stanislaus

was written with due deliberation and with

JuUeu published Latin
translation of part of the first voluiae f

Me-

dttsiBl824.

^u.

PREFACE.

good native assistance, and with the same assistance every page of it has \yeen again carefully compared with
the original; nor has the Translator failed to avail himself of the aid to be derived

from the English and Latin

Versions of part of the Four Books to which he had access,

fer

and although he

lias

often taken the liberty to dif-

from his highly respectable Predecessors and been

guidfed principally

by native Commentators,
:e

still

he has
for-

frequently received considerable assistai.

from the

mer.

So that

either the difficulty of the task, or the ig-

norance of the Translator, or both, can form the only

apology for the faults of the version.
lator

For the Transaid.

cannot accuse himsrlf of negligence, nor can he

all

complain of the want of

needful

In

fact,

when he
])r()j>('r

considers the comparatively

little

\alue of the

work, and the important engagements wliich form his

employment, he

feels

that he ought rather to

so

apologize for having bestowed

much

time u[)on

it,

than for not having succeeded in gi>ing a good and

faitliful version.

N. B.
a
literal

The Notes

at tlie

foot

of the page are not

ra-

translation of any (me

Commentator, but

ther

the

substance of various Conmients.

these Notes from

small

line separates

the

remarks of the

Translator.

Anglo-Chinese College,

March

lij2y.

MEMOIRS
OF

CONFUCIUS
The Ancestors
of Sung,
situations in Loo.

of the Sage were originally natives

held
official

but had for six generations,

When
(

Confucius was born, there was

a hollow on the crown of his head, on which account he

wasnanned
literary

Jg^

Keiv

a hollow on the topof a

hill

).

His

name was |tfj f^ Chung Ne, and his family name ^fj Kung. When a child, he was fond of enquiring into

the nature and reasons of things, and was in

the habit

of making imitations of the sacred

vessels

used in the Temples, and of imitating the various cere-

monies used in the worship of the gods and of ancestors^

Being nine cubits, six inches high, people admired him and called him the tall man.

endued with an intuitive knowledge of all things, and was not under the necessity of pursuing a regular course of study, yet from his youth he paid the

He was

most serious attention to the doctrines of the former Sages and embodied them in his writings.

viii

LIFE OF CONFUCIUS.

When
ces,
al

youno:,

he was poor and in low circumstan(jbliged to

and consuqiunitly

have recourse to manu-

labour fur his support.

his great intelligence,

twenty years of age,

In consequence, however, of and eminent virtue, when about he was appointed by the Govern-

ment of Loo,

his native

Country,

to

be superintendent

of grain, cattle, &c.

He

afterwards visited

the Provinces
his

of Tse and

Wei, and returned again to

to

native

Country.

By

the permission of his Sovereign,

he

subsequently went

Chow

to

avail

himself of the instructions of

^^

Laou
to this

Tsze, a celebrated scholar of the day.

Previous

he had seventy disciples, but on his return the

number of his pupils ijicreased. About the 3oth year of his

age,

in

consequence

of the disorders which took place in Loo, he went to

Tse and became Steward to a Mandarin of that Country, and was thus introduced to the Piince of Tse. Here he conversed on the principles of music with the It was there tirat, in master musician of tiie Court. Chaou or music of the famous consequence of hearing the Monarch Shun, during a period of three months he

knew

* not the taste of flesh.

He
duties of

talked to the

Prince of Tse of the reciprocal

Minister and of Father and Son,

Prince and Prince was please;d with his principles and was about The to give him an appointment when one of his Counselr
lors

dissuaded

sect

him by representing the Joo sect, or of the Learned, to which Confucius belonged,

See Sbaog Luo Chap.

\\\.

Sec. 12.

LIFE OF CONFUCIUS.

as a self-conceited haughty, unmanageable class of men, and this representation induced the Prince to dismiss
the Sage.

The

latter being disappointed in his attempts

to establish his principles in Tse, returned once

his

more

to

But in consequence of all the Government Officers of Loo having assumed improper authority, he declined being in office, and retired to
native Province.
revise the collection of odes called the

the historical work called the

=^ ^g She King^ %^ Shoo King\ and

the treatise on ceremonies and forms of polite intercourse called

the |^ ^[^

Le Ke.
all

He

also

improved

or revised the art of music.

very numerous and
his instructions.

His disciples now became

quarters to receive

came from

After he was upwards of 50 years of

was appointed by Prince Ting of Loo to be Governor of a district. While in this office he produced a thorough renovation of manners ni all around him: He was afterwards to be advanced to higher offices, and for a short time acted as Prime Minister of Loo. Whilst in this Office, the Government of Tse, a neighbouring state, observing the influence which the excellent politics of the S ige produced on the people of 'Loo, became alarmed lest the latter should speedily become an overmatch for Tse, and sent a band of female musiage, he

cians to the Court of Loo,

hoping thereby to lead the

to

Prince and his

Ministers into some gross irregularity

resign.

which would induce the Sage

Courtiers were so enchanted

The scheme

succeeded completely; for the Prince and his principal

with the Songsters of Tse,
that for three days they entirely negilected the business of

LIFE OF COXFIJCIUS.

the nation and forgot to send the sacrificial flesh to the

high Officers of State. Consequently Confucius resign-

ed and

left

the Court.

After this he went to the

Wei Country, where he

the Province of China.

remained ten months and had some interviews with the

Prince of AAei, and then
left for

was Kwang, who mistook him

the way, his
life

On

in daner

from the people of

for a

person
Sage,

who had

excited

their rage by his

tyranny.

The

however, confi-

ded

in

heaven and escaped.

to
the

After this he offered his

that

services

Government of Wei, but

Prince

not liking his benevolent politics, excused himself for

not employing the Sage on the ground that he was too
old to
l)e

guided by such a Minister; upon which Con-

fucius departed with the intention of visiting Tsin, but

in

consequence of some unlucky omens whicli presentWei.

ed themselves, he returned to
this,

Some

time after

one of the principal Officers of Loo on his death bed commanded his son and successor to employ Confucius, declaring that his having so offiinded Confucius,

on a former occasion, as to cause him to resign, had endangered the Country. The young Courtier, after the death of his Father, would have called Confucius to office,

but was prevented by a friend, who stated that in

consequence of not being able to retain the Sage in office on a former occasion, they had been laughed at by the
neighbouring Princes, and that by calling him back to
ofiice

they would only increase their disgrace, as

it

was
in

not likely that they could so act as to

keep iiimlong

LIFE OF CONFUCIUS.
any Government
office.

xi

It

was

after this that he

formed

the resolution of ceasing from his peregrinations and re-

turning to his native Province, for the purpose of fully instructing his disciples, so that they might hand
principles to future ages; *

down

his

and of revising the ancient

books called the

and

^M

;|-^

^[1

Le Ke,

|^

i^<^

She King,

Shoo King, and compiling the

latter

J;'j(

Chun

work which is of an historical nature, seems to have been among the last of his literary labors, and was intended to reprove the Princes and Ministers of the day. In all his writings, his grand object was to
hand down to posterity the great principles of political economy practised by the renowned founders of the Hea, Shang and Chow dynasties, believing these principles to be derived from heaven, and admirably calculated to
promote the happiness of man.

Tsew. The

Soon

after the

completion of the Chioi Tsew, a

period was put the labours of the Sage by death.

His

ancient disciples erected a booth at his grave, and there

spent three years in mourning for their deeply lamented

Master;

after

which they returned home.

"^however, remained at the

tomb

three years

TszeKung, longer. Such

was the high esteem cherished

for their leader,

followers of this celebrated Moralist.

by the That he was a

man
bits,

of considerable abilities, and of regular moral ha-

seems

to

be a matter of fact we see no reason to

also

dispute.

We

admit,

sayings, there are

many

excellent

have not been able to find

among his numerous maxims; but we really any ground for the lofty epi
that

* See Shang Luu, Chap.

v.

Sec

.21.

xii

LIFE OF CONFUCIUS.
him by some celebrated opponents of di*

thets applied to

vine truth.

In the ^^hole coinpass of his writings, there does not

appear to us to be a single idea above the reach of any

plain
all

man

at all

accustomed
si^e

to reflection.

As

to

the

important points,

for thu c irtain

developement of

which, Divine Ravelation

ns to ns ahsoUitely neces-

sary, Co'ifucias leaves th.^m entirely untouched.

On

the

nature and Government of the Supreme Being, he says

little;

of a future

state,

alii )st

nothing;

and

on the

method by which a guilty world may be restored to the image and favor of God, he has given us no information which is not as much at variance with sound philosoHis information on phy, as it is with revelled truth.
most subjects connected with the character of Gody and the duty of man to his Creator, seems to rank considerably below that of some of the Grecian Sages, a circumstance, we think, which especially Socrates
;

may
tion

be accounted

for

by the

fiict,

that the latter lived

nearer that favoured Country where the light of Revelafirst

shone.

We

have no reason, however, to supfor,

pose that Confucius was an Atluist;

gives us no

although he

satisfactory view of the attributes

and

Go-

vernment of one Supreme God, he often speaks with much apparent reverence of some high Ruler, which lie calls
5^ Teeii; and
his

works aflbrd

suflicient

proof that he
It is

believed in *'Gods
sed, however, that

many and Lords many."

the generality of
liis

suppofol'

pri

tended

lowers
theism.

O'f

the present day have sunk into absolute

A-

LIFE OF CONFUCIUS.

xiii

He
it

seems to have lived in times of great degenera-

cy, especially

among

the higher ranks of Society; and

does not appear that his labours produced either a

general or very permanent reformation notwithstanding

the lofty
admirers,

things
as
to

that

are

said

by himself
influence

and
of

his
his

the

all-renovating

omnipotent
that
his

virtue. *

He
were

himself frequently lamented

not

doctrines

embraced,

and

that

his exertions

had

little

influence
life,

on
his

his

depraved coun-

fame does not seem to have been very graat, and psrhaps what has contributed, more than any thing else, to his having become an object of lasting admiration to his countrymen, is
trymen.
In fact during his
his having collected
legislators,

the scattered fragments of ancient

moralists,
It

down

to posterity.

and is on
to

poets,

and handed

them
is

this very

account that he

pronounced by some of their most respectable

to have been far superior

wTiters,

the great

Monarchs Yaou

and Shun, who are pronounced to be the patterns of all These great Monarchs, say they, only future princjes. benefited one age by their wise and benevolent Govern-

ment, but Confucius, by transmitting their principles to ten thousand t ages possesses ten thousand times thei^

This circumstance has given his savings published by his followers, and his compilations of ancient writers, a permanent hold on the veneration of the
merit.

Chinese, and rendered them the standard classics in

their Seats of Learning.
See the conolvision of the Chung Yung and many other passages of the Four Ten Thousand is a geceral expression for all, or a great number.
t

al*

Book^

xir

LIFE OF CONFUCIUS.
These writing:^, which contain nimy true and usemaxims, mixed up with many false and dangerous

ful

principles,

may

have,

no douht, a considerable indu-

ence on the morals of the Chinese, although, like

many

professing Christians, while they pronounce the highest

encomiums on
imitate
liis

their

Sage and

his doctrines, they neither

example, nor foHow

his advice,

when

the one

or the other

comes

in com|)etition

with their sensual graTiie

tifications or

wordly advantage.

induence these
literature of the

writings have had on

the language

and

Chinese has been

gtance of these and

still

more powerful.

The
to

circ i-n-

little else

having been from time im-

memorial carefully studied or committed

not only by what are deemed the
the
literati,

memory,

but even by

common

school
to

boy,
fix

lias,

no doubt, contributed

most powerfully

their

most singular language,

so that during a period in which

many

other languages

have undergone almost an entire change, the Chinese

has remained the sam3
change.
forget that there

with scarcely the shadow of

In making this re nark,

is

however, we do not
the structure of the
|)rotection

something
affords

in

language,
innovation.

which

strong

against

Their love

of antiquity

connected

with

their veneration for thoir Sage,

and intimate acquaintance with his writings has induced them to allow their thoughts to run in that channel which he marked out

So long has this been the case, that it appears to them little less than blasphemy to call in question any of his positions, and worse than idle to think of making out a track for themselves.
for them.

TA HEO.

Superior learning* consists in clearly illustrating brilliant

virtue,

renovating the people, and resting only in the sum-

mit of excellence.

The summit of virtue once ascertained, the mind determines to attain it the determination once fixed, ths mind becomes stable, being stable, it feels at ease being at ease,

it

can

fully investigate

having

fully investigated, it attains its

object.

Things have an origin and a consummation, actions have

nad which by the poilnting,

* " Superior learning;," means the learning proper for vieu, in opposition to ihoi* ofclii'dren, "Brilliant virtue" is the pure, unclouded maid, which al] men orij^inallv recg'iVt; fvom heaven, blindia?^ influence of external objects, becomes obscure and disordered. The first object o' genuine leai-nia;^, is bv a thoroisjh scrutinv of the nature of things, to restore the mind to its original purity and brivrhtness. This great object will infallibly be attained by that perfect knowledge which is the result of a complete investigation of all things. The mind being once restored to iis pristine glorv, universal happines> follows as the inseparable consequence. But. if any one suppose that he can promote the happiness of others, while he neglects to pirify his own mind, and adorn his own person with virtue, he acts the part of him, who expeets abuudance of good fruit from the laranches, while he neglects the proper culture of the root.

in theory, and contains some important truths, but one grard fallacy at the foup.dation of the sysrem, viz, that an extensive" and accurate are not left knowledge of things, will produce ouritv of heart, and rectitude _of conduct. for the history o^^ man supplies iis with to theoretical conjecture on this all important poi it for their extensive kno.vleds^e qf natur.e, numerous instances, in which mea, the most eminent have by no means been exemplary in their raoralcoriduct. This .jha.vs that an extensive knowledge of things, however desirable, is sill ins'rli:;ient for edeo iig the great work of moral renovation, and strongly confirms the truth of divine revelation, which aiHrms that it is Only the right knowledge of the Creator, and Saviour of the world an 1 a spiritual renovation by the power of the Divine Spirit, that can produce that purity of heart, singleness of intention and moral rectitude of conduct, which are at once the preparation for, aad antepast of neTer

* The above passage looks beautiful

is

there

We

Dding and unmiagled

felicity.

v.

2
first

TA HEO.
principles and ultimate consequences.
h;is
felt

the regular order of things,

He who understands approximated to perfection.

it

The ancient (Princes)

resplendent virtue
mii,^ht

wlio

desirous th

the brilliiiicv of
E.npire,
lir.st

shine throuj^h the

whMe

promoted good order in

order in their
milies;

their

own

provinces;
first

wishing to establish
own
fa-

own

provinces, they

regulated their

in

order to effect the retaliation of their

their

own

fiimilies,

they

first

adorned
their

persons

^^ith virtue, in

order that they

their

might adorn

persons with virtue, they

first rectified

own

hearts; wishing to rectify their hearts, they first purified their

in

motives;

order to purify their motives, they

first

extended
it

iheir

knowledf;;e to the utmost.

When

knowledge

is

perfect,

rectifies

the moiive^;;
inclinations
(in the

single motives regulate the inclinations; virtuous

Ica.l to

exemplary personal conduct;

head of the family) leads to

such conduct domestic order; when the

Empire
will

family of the Prince exhibits an example of domestic order, good

order will prevail through the whole province; when good order
prevails in individual provinces, the whole

enjoy

peace and plenty. For

all,

from the son of heaven (the Emperor)

is to

to the meanest subject, there is but one rule, which

make

personal virtue the root. That the root should be disorded and the

branches
lightly
is

in

good condition cannot bo:

is

for

no man,

if

he treat

what

of most importance,

^^ill

attend properly to what

secondary.

The above section contains the words of Confucius, recorded by Taang Tsze. He deliverel ten sections which contain his own ideas, and were recorded by his disciples. In the ancient
copies there were some errors;

the present, as corrected by Ching^

Tizc, and the text as examined by us, stands regulated as below.

Sec.

I.]

TA HEO.

SEC.

I.

The Kang Kaou

strate brilliant virtue.

says,

that \V an

Wang was
of

able to illu-

The Tae Kea (speaking

Tang) says,
of heaven,

he constantly kept his eye on the resplendent

(original virtue)

gift

and the Te Teen speaking of Yaou, says, he

All these

was capable of
brightened their

clearly exhibiting illustrious virtue *

own

original virtue. This first

section shews

what

is

meant by " Clearly

illustrating brilliant virtue."

SEC.

II.

The motto engraven on the bathing tub of Tang, said, " Sincerly renovate all day, daily renovate, constantly renovate."

The Kang Kaou

it is

says, "

Renovate the

people.''

The ode

says,

Chow although an old country, has obtained a new decree.f Hence

evident that the superior man, in
all

respects, carries every

are ancient Poems. The former praises the virtne father of the brave and virtuous Wang, who conquered the tyrant Chow, (last Emperor of the Shang Djnastj.) and became the Hrst Emperor of the Chow whiCh commenced about 1130 years before the Christian .nera. The Tae Kea wai Dynasty, written by the celebrated E Yin, Prime minister of Tae Kea, grand-son and successor of the famous Tang who founded tha Shanoj Dynasty. Tae Kea in the commencement of his reign did not bid fair as a ruler, hence E Yin wrote the Tae Kea ode to remind him of the virtues of his grand-father. With the intention of rousing him etiectually to the imitation of so eminent an example, he advised him to spend three years at the tomb of his deceased ancestor. The young sovereign complied wit'i the advice of his minister, and on returning from his solitary habitation, shewed the beneficial (.'Reels of such a course by performing the duties ot his exalted station to the satisfaction of the whole Empire. The Te I'een extolls the exalted virtue of

The Kang Kaou, Tae Kea, and Te Teen,

of

Wan Wan^

the

Woo

the ancient Monarch Yaou, who flourished about 23;)!) years before Christ. These sayings of the poets are quoted with the view of shewing, ih at those ancient worthies restored the original Tirtue conl'erred upon all men by heaven, to its pristine brightness, and of proving that this great

work
t

is in

every man's

own power.

* *

heaven made the rulers of Chow, Emperors, because through the influence of the virtue of Wan and Woo Wang, the people were renovated.

That

is

is

It is to be feared that the standard of perfect virtue, formed by the Chinese Philosophers very low, hence the ruinous notion that man may, unaided by divine influence, make himself perfectly virtuous, but, it ought never to be forgotten, that the question is not whether man in hit falleo state, may not of himself practise many virtues, and upon the whole be an useful member of Society, but whether he may, without divine renovation, render that homage to his Creator which both scripture and reaion reqaire.

* *

TA HEO.
meant by renovating
the people.

[Sec. ITI.

duty to the utmost extent, This second section explains what

is

SEC.

III.

The ode
residence,
is

says, for one thousand miles around the Imperial

the place

where the people dwell.

f,a'oves
its

The poet
and

says

the notes of the yellow bird, rest in the

ui)on which Confucius observes,
it

of the mountains,
shall not

knows

place,

man
Kinii,-

equal the birds! The ode says,

how profound

the virtue of

Wrm!

with what glory and dignity did he occupy his pro-

per station!
ter, in

As

a Prince, he rested in benevolence

in filial piety

respect

as a sou,

as a

as a minishew
luxuri-

father, in paternal

tenderness,

and as a member of society, in

man
!

fidelity.

The ode
ant
is

says, behold on jonder banks of the Ke,

bamboo! Thus elegantly adorned with virtue is (Ailuding to King Wan.) As we carve and smooth the ivory as we cut and tile the precious gem, so did he model his conduct. How majestic! liow commanding! how illuthe green

the superior

strious,

was
!

the learned Prince

To

the latest ages he will not

be forgotten
cultivate his

As we

carve and smooth the ivory, so did he

principles
:

mind by the study of divine

lie

as we

cut and polish the precious gem, so did

adorn his person

with virtue. "

How majestic,"

expresses the awe which he inspir1j

connnanding!" expresses, the respect wliic Iiis dignity ed ])roduced. " The learned Prince can never be forgotten," means

"How

summate

that the people can never forget his aliundant virtue, and conexcellence. *

' Arrordintf to riilnosc history, tlirup I*rinr'8, wlio are to IIiI.h dov rrnowncd bj the inhshitnnts nt' tl) ('<lt stinl Kiiipirf, livcti in ii lime of hurh t^nuiiiy, tliMt ninii of iiindfrnte vir'.iif, holdirr^ an ollicial .siliialirm, nuisi liavc li ri %i(wril with no roniiiion tlf^iiT ot" it s|>'i't, bv tha criH-lI* o|i|>ir^>(>(l |>oo|il' who Ioii^mmI Io \>r lv\'u\^^\ Ikimi the >okr ol tyinr.m; hincf it is not iint)r(l)ablc. iliii those (lii-'ftuins WfH- ii.> innth indr))ltil !br that pciujni.itil Imiie which ihoj jave a<w,.iired to iho ououuwlanccs lu wliicb \hi-y were placed, ott to the riituos which the/

po86Cs^d.

Sec. IV. v.]

TA HEO.

forgotten

The ode says the former Kings (Wan and Woo) are not yet Good Princes still esteem those virtuous whom they
!

esteemed virtuous, and still feel attached to such as they did. The people rejoice in the joy, and profit by the advantages of which they were the authors. To the latest ages they will not be
forgotten
!

This third section illustrates the phrase, "

rest."

Make the

summit of virtue the point of

SEC. IV.
1.

as others

Confucius said, in deciding law suits, I can do as well but it is necessary to put an end to litigations: to
;

prevent the unprincipled from telling their stories, by filling the people with awe. This is what we call knowing the root.

This fourth section illustrates what branches." *

is

said of the

*'

Root and

SEC. V.

The

fifth

section,

which

illustrated the proposition, "

The

per-

fection of

knowledge
is

lies in

a thorough investigation of the nature

of things,"

now lost.

I, after

having deliberately considered the

to

subject, adopt the ideas of

Ching Tsze
tlic

supply the deficiency.

When

it is

said that the perfecting of knowledge, consists in

meaning is, that if we wish to perfect our knowledge, we ought to examine to the utmost the laws of existing things for the human mind is certainly capable of acquiring knowledge, and among all things under
scrutinizhig the nature of things,
:

* The grand scope of the fourth section, is to shew that the sasfes by their profound and knowledge of things, and b}' their consumate virtue, make bad men asharaed of their wicked de^ds, and produce an universal renovation in human nature. * *
fcccuraie

This theorj receives

little

support from the history of the

human

species.

6
heaven, there
is

TA HEO.
nothing without fixed laws.

[Sec. IV.

But if these laws man, his knowledge must be incomplete. Hence the Ta He" commences by sending the student to examine all things under heaven, that by reasoning from what he already knows, he may extend his knowledge to the utmost limit. When the mind has thus for a long time exerted its energies, at last, it beccn;rs expanded r.nd attains a perbe not thorou;^hly investigated by
fect

comprehension of

all

things, so that there is nothing either

in the exterior, or interior,

in the
its

more

subtile, or

more obvious
:

principles of things, to which

knowledge will not extend thus the whole powers of the mind will he completely illuminated. This explains what is meant by the. " Perfection of knowledge, consisting in a thorough acquaintance with all things. " *

SEC. VI.
That which
virtue as
is

called rectifying the motives, is this

do not
;

deceive yourself; hate vice as you do an ofi'ensive smell

love

you love beauty. This

is

called self-enjoyment.
liis

Hence

the superior

man

will carefully

watch over

secret

moments.

The worthless man, when

is

in secret, practises vice; nay, there

no length of wickedness to which he does not proceed, but

when he observes
vices,

man, he attempts to conceal his and puts on the appearance of virtue. Men who observe
the superior
it

him, as

were sec his very heart and reins

wliat then does he

very obvious what is meant bv ibe expressions " All tbinj!;s nnder beavn" and llip laws of all lliifi'^s." On the one band, it is pt'ilVcil v evitU-iit that tin- C'liiDese fcajjes ol aiiti'jiiil \ conlined llif-ir intjuirifs, pi in<-ipallv, to (lie nalurf and diitii-s ot man, and pavrd little attuution to the laws ami properties of inattei but on the <Otfr hand, it must be evident, to all who have otlended to their speculations ri sprctin^j the ^ in nnd ^ anjj prim-iple, that thev consider a kr.owled^je of these iinaginarv powers, rssential, not onlv l> complete human knowltd;;c, hut evea to fit man for the proper dischargee of his iticumhent duties. As thev consider that every ihia,; in nature iM'lonj^s, either to one, or other of these principloa, od as ihu hiip<-riorilv, or inferioiitv o( evei v thiiii,' is ascertained hv its belonsjinij, eilh<-r (o the superior or inferior principle, so the knowledge of ihem becomes nece>su^ in the luost lrial concerns, even a common meal cannot be placed on the table, in a proper manner, without etrefol attention to the Viii and '\'bii;;, for as everv inferior idtjccl belongs to the Yin, so in placing the different articles of food on the table, all that belong to lL \ in priuciplc mutt l>e tt 00 the least buuurtble place and vice versa.

It i not

" Scrutinizing^

Sec. VII. VIII.]

profit himself.

TA HEO
is

meant by the adagf, " What is really within, shews itself without." hence the superior man, must be careful over his conduct, when no human eye sees him. Tsang Tsze says, that which ten eyes gaze upon, and ten
This

what

is

fingers point to, requires

rigorous watchfulness.
is

As

riches
is

adorn a mansion, so when the mind

at ease
:

expanded, the body

hence the superior

man

will rectift^sbis motives.

This

sixth section explains the phrase " Rectify the motives." *

SEC. VII.

What
tue,

is

depends upon rectifying the heart,"

it

meant by saying that " Adorning the person with viris this, if the mind b
cannot obtain
this

under the influence of rage,

it

rectitude

if

be distracted by fear,
lifted

it

cannot attain a proper medium

it

if it

be

up with excessive joy,

if it

cannot obtain the proper megrief, it

dium,

and

be depressed with

cannot obtain the duo

ing, listen without hearing,

mind be absent, we may look, without seeand eat without relish. This shews what is understood by saying, that the cultivation of personal virtue, depends upon rectifying the heart. This seventh section illustrates the meaning of ** Correcting the heart, and adorning
equilibrium. If the

the person with virtue."

SEC. VIII.
meant by saying, that " The proper regulation of the family depends upon the cultivation of personal virtue," is
That which
is
There are two srand fundamental principles wanting in tliis system of moral renovation. constant and highest homaga In the tirst place, it recognizes no supreme being, to whom ihe consequence of the nrs* ^'' of all intelli'^ent beings is due, and in the second, as a natural mind to virtue, and divme oludes dime influence from occupying any share in forromg the man is made a sort of omniscience from taking notice of human thoughts and actions. Thus of recUtude and telicity, deity whose original virtue is capable of carrying him to the summit This system is exceedingly graUactions. and who is respongible to no supreme ruler for his ufiaitel/ holj i,i)a, fy^ig to human pride, but how it will prepare a ina for standing betore a

Is

another and most Qomentous questioso

S
this;

TA HEO.
some nien

Sec. IX.]

in loiini^ their relatives, r^re paiticil in hating

the worthless, illiberal In reverini^ superiors, servile in

com-

passionating the disticssed, too indulgent

of inferiors, proud and
h:iui2:ht y.

in

their treatment

Wherefore
are

to love a

be sensible of his

faults,

and

to

hate a man and

r.ire

at the

man, and yet same time

acknowledge

his excellencies,

things under heaven.

knows not the faults of his Hence the common children, and the husband-man knows not the *;rowth of his
father

adage, "

corn."

This shews

th.it if

man

does not cultivate personal

virtue, he cannot properly regulate his f unily. This eighth section shews the connection between adorning the person with Tirtue and domestic order. *

SEC. IX.
That which
explained:
is

said respecting the necessity of regulating the

family previous to being able to govern a cou.itry,

may

be thus

man
:iot

wlio

is

incnoable of iustructing his

AVl-'^reibre,

own

family, cannot possibly instruct a nation.

the su-

perior

man

goes

beyond

iiis

own

family, in order to hnish a

systeia of instruction, suflicient for a nation: ibr fdial

piety is
afTeetion,

that by which a Prince should

is

be served

fraternal

that by which
is

superiors

should be served, and paternid

all

tenderness,

that by which
is

the people should be treated.

iinrloiidfil iiitplliit is

T
.

reciifv the miiul,

gencf

and perfect

fret'(iom

to bring it back to that stato of pure, spiritual, from the least df;jrre of iinpartialilv. Jii wliich

ori^iiiully re-

ceivftl fioin heaven. virtuous conduct. *

If menial

imrity

and

leclitiide l)e not

altuiucJ, tbe.'e cannot

be tralj

to

* Ilerft. as to the reiuU, the 8a;j;e8 and the sacred writers a^ree, 'out the former aend ua depraved liuinau iialure, n the stwiito wl.ciice pu:iiv of heart and iccliludo ofcondu.n mi, hy personal e\erti.)i), be ') ived while th" '.niter direct as to the r>imtain of iuliuite pmitv, as the only suiirco uf virtujui acBluueala auu ooaduct. Let caliu, unprejudiced rcaaua decide who are the tnkii guidea.
.

Sec. IX.

TA HEO.
saj^s,

" Nourish the people as a mother does her tender offspring." If a mother really seeks to know the

The Kang Kaon

child,

wants of her

although she

may

not hit exactly upon them,

first

she will not be far mistaken.

There are none who

learn to

nourish children, and then enter into the matrimonial state.

If one family (that of the Prince) be virtuous, then the whole

nation will flourish in virtue.

If one family be polite and con-

descending, the whole nation will delight in politeness and condescension.

If one

man

the Prince

be avaricious, confusion

will prevail through the

is

whole kingdom.

the prime mover; which confirms the adage, that "

Of such importance Oae word

"

will ruin an affair,

and one word will establish a nation. * Yaou, and Shun led the Empire by virtue, and the people

imitated them.

the people imitated them,

contrary to

Kee and Chow f led the Empire by violence and when what they commanded was what they themselves loved, the people did not

Every fdmriy is in itself a nation in miniature, and every nation is but one great family : both should be governed by precisely the same rules and bound by the same lies. As a man who does not exhibit in his swu conduct a pattern of virtue, is utterly unable to instruct and rule his own family, so a Prince whose own person is not ornamented with virtue, is totally incapable of instructing and governing a nation but on the other hind, the tral/ virtuous father will find some difficulty in establishing domestic order in his familv, nor will the good Prince find it a hard task to govern his people for it is a fixed principle in nature, that inferiors are always influenced and led by superiors, and that whatever virtue or vice is foond in the former is always exemplified in the latter. * *
;

before the Christ Kee 'was thelast EmpeTor of the Hea Dynasty, which closed about ITSO tain era ; and Chow was the last of the Shang or Yin Dynasty, which terminated aboit 1113 China. History scarcely records any B. C. The"s two tyrants see^n to hive been the Neros of thing which snr;jasses their cruelty and brutality. The famous Tang cut off the former, and Wang ilethroned the latter.

Woo

will be apt to think is a great deal of truth in these remarks, yet some would not subiectVaced under the same control and authority as that of a child, on the other hand few Prmces will consider enioy a sufficient degree of freedom, while for their subjects that a father ought themselves bound to exercise all that tender soUcitule Nor will it be granted by those who possess a tolerable acto feel for his own offspring. in superiors is quite so powerful in its mfluence Quaintance With mankind, that a good example Go both these points they leem to maintain. ?n inferiors as the V^hioese writers generally push good principle's rather too far.

* Although there

that a

10
obey
;

TA HEO.
therefore the Ruler

[Sec.

X.

must

first
;

then he

may

call for

it

in others

have virtue in himself, and he must tirst be free from

in others.

vice himsrlf, then he

cherish and practise

may

r^'prove

it

If

we ourselves

what we do not wish in others, wc cannot possibly enli^^'htcn them. Hence, the pood Government of a kingdom depends upon the proper regulation of the family.

The poet says " The peach

tree

how

luxuriant Such is the bride her husband, and duly regulates the family. "
!

how beautiful! when she enters

Its

foliage

the house of

Let a

man

first

regulate his family,

then he

may

instruct a nation.

The She
and
*'

King

says, " Perform aright the incumbent duties of elder

younger brothers, then you may instruct a nation.

says, "

The ode
manners

He who

shews a perfect example

all

will rectify the

of these four nations, "(or of

ters of the Globe).

the nations within the four quarfather, a son,

His conduct as a

an elder and
will

younger brother being worthy of imitation,

follow his example.

the people

This s lys that the good government of a kingdom, depends on the due regulation of the family.

Sec. X.

That wMch

is

meant by the proposition, " The good governwill establish

ment of provinces

peace and happiness through

:

the whole empire, "

may

be thus explained

when

the Sovereign
filial

venerates his aged, the people will take delight in

piety;

when he honors
due respect

his seniors, the

;

people will delight in showing

superiors compassionate the

to their seniors

when

destitute, the people will not rebel.

( or the Prince) possesses the

Hence, the superior man

means of measuring and squaring

do not practise
in

( the hearts

of others

).

That which you hate

conduct towards

in superiors,
;

your

inferiors

that which
;

you

dislike in inferiori

do not practise towards superiors

that which

you hate

in

those
;

before you, do not exhibit to those

who

arc behind

you

that

Buc.'Xi

TA HEO.

11

which you hate in those behind you, do not manifest to those before you; that which you hate in those on your right, do not manifest to those on your left, and that which you hate in those on
trine of

your left, do not manifest to those on your right. This is the docmeasuring of/i2r5 6^ ourselves. The Oue says, " How deit

lightful is
!

when a Prince is the father and mother of his people He who loves what the people love, and hates what the people hate, is the father and mother of his people. The Poet exclaims, " Look at yonder south mountain, how
"

lofty

and

terrific "
!

such

is

the minister

Yin

all

the people view

him with terror The ruler of a nation ought cautiously to guard against a deviation from the right path. If he do not, the loss of
the empire
will

be the consequence. The She says: "Before

the Princes of the

Yin Dynasty

lost the hearts of the people,

they

could stand before the most High.'*

You ought

to look at

Yin as

a mirror! It shews you that he who gains the hearts of the people, gains the throne, and that he who loses the people, loses the
throne.*
virtue.

Hence, the good Prince

virtue he obtains

first
;

pays serious attention to

having men he obtains

Having

men

The appointment of Princes depends on heaven, and the mind of heaven exists in the people. ** If the Prince obtain the affections of the people the Most Hi^h ft will look upon him with affectionate re2:ard, and he will ses ire the tliroae, b;it if he lose the hearts of th people, the Most big;h will frowa upon bitn in wrath, aad be will lose the tbroae.

Thas it appears " vox populi vox Dei " is not a doctrine of yesterdav, bat was held by the ancient politicians of that couutrv the government of which has been considered a master principle constantly inculcated bv iMaaci-is, ani ochers is that whenpiece of despotism. ever the reigning Prince lost the alfections of the great body of the people, by actin.j co urdrj what they deemed for the general gonl. he whs r.-jected b' heave'i, an.i oirh; to be deto throned by some one who had by a good and benevolent discharge of the duties of his station, won the hearts of the na ion. On th?!se principles Taa^ is bv these writers. j'lstiKed i a dethroning the monster Kee, and Woo Wang in driving the brutal Chaw fro:n the luiperial Seat.

1 1

The term

I*

^S* ShangTe,

literally high,

or Supreme Ruler,
in this

is

seldom used
ascribed to

in the

fonr books, but from the circumstance of the same acts being

place

/F

Teen, Heaven, that are ascribed to

f earthly Princes,
it

J^ t^ Shang Te, namely the setting up and patting dowi

that

W9uld appear

bj Shao^ T and Heaveo they meant.one aad

the

laiM

supreme Deity.

^2

TA

IIEO.

Sec. X.J

territory; having tcrritx>ry he obtains revenue; having revenue he has sutlicient supplies for all uselul purposes. Virtue is the

root; revenue the branches.

ICyou
is

atten-1 princip illy to the l)ranchcs,

pine

among

the people.

Hence it

lightly esteem the root, and you excite disorder an J r-ithat by accumulating wealth,

you scatter the people, and by

liberally dilFusing

wealth you unite

is

the people. Therefore, as unreasonable ian^uia^re,

met by un-

reasonable answers, so wealth gained

lost in the

l)y

unjust means, will b

same way.

The Kan.i,^ Kaou says/' The decree of heaven * is not fixed in one man " (or one reigoin^^ fimily): this says, that virtue gains and vice looses it (the throne). The Tsoo book says, ** The Tsoo
nation does not esteem gems valuable;
cious but virtue."
tarit
it

esteems nothing pre-

Kew Fan said,**

piety." f

Exiles esteem nothingimpor-

except

lilial

The Tsin book

his

says, "

Had

a minister of unbending

fidelity,

although he might appear to possess no other talent, yet were

mind

enlarijed

and generous, when he saw a man of eminent

his talents as if they

talents, he

woidd view

were

his

own

The

man

of vast intelligence and virtue he whould not merely praise

lips,

with his
in his

but really love him in his heart, and enbrace him

rei]jards.

Such a man could preserve my

not such a

child hmi,

and

my

people.

Would

man

be of great advantage

th.-

" The fVTrp ofh^iTfn "Tie wh so arts as to piin the henrts of the fieople. ohtaina rl.crecot heivcn, thit i> he Ittipcrial secpirc, but he \ii'i l'>,,'^ ih.. besris of the people loses ibe ri'^ht which he.iven ijitcs to gDVcrn. Thus tlio diviue will is kaovvu by the jaiaio^ or lotiag of th people's aflectioDt.

ormrtiv. Wan Kiio^j. Hon of the Prince of Tsin was hf a wicked fartjon ilriren from mxni whioh >! ili kiioi; ln^tnn'Iv seot ive provinre, vkhile in e\ile his father diciJ a nieiM-iii^er to Wan Kiin^' ad rising him to return, nnd seiz.- (he preseiii wnl n.ilv opportuoitT an Kuiiif, iiistrurtect h his uncle Fan. Answered hf liad cf ascending the ihiont- ol his father. the incuseotjer, by niMn^c. that to him. an txile. the bhtainioj^ of a tliione. wss of uo jiuport.-nce. cotnjiarc'i with tht.- proper di*cliar-e oi the fmier^il an 1 sarih.iil ritri of lis decrii^jj, who had soti^^ht hn lif.- and that were he durioi{ the liiiic of luoiirnm^' for kia father,* faUier tf xAiae an arm;' and tiius oblaiA tba thrsoe, a wguld b of oo ralua la hu MtituAUaa.
t
I

hii

!!!

Sec. X.]

TA HEO.

I3

But if a minister is jealous of men of talents, opposes and keeps from notice those who possess eminent ability and virtue not
;

man is incapable of protecting my children and people; nay how dangerous may he prove! It is only the virtuous man, who will banish such a character,
being able to bear them, such a

and drive him out of the middle country (China ) to live among barbarians This shews that it is only the virtuous man, that can either love or hate a man To see a man of eminent virtue and talents, and not to promote him to promote him and not to see a base raise him to a high station, shews disrespect
.

man

and not to dismiss him, to dismiss him, and not to send

is

him to a great distance,

those

an

error.

The

Prince

who

loves

who

are the objects of general detestation, and hates those

who are generally beloved, does an outrage to human nature. The divine judgments will certainly fall on such a man. Hence,
the

Prince, possessed of the great principles of government

must hold them fast by fidelity and truth: by pride and extravagance he must lose them. There is one great principle by which revenue may be produced let those who raise it be many, and those who spend it
;

few

let the

producers have every facility * and the consumers

;

practise

economy

thus,

there will be constantly a sufficiency

of revenue.
There

The

virtuous

man

(or Prince) by his wealth, raises

one great principle by which government may by just measures, always obtaia Let there be no idle people, tben there will be many who raise revenue no sinecures, then the number of those who coBsume revenue will be small. Nelet there be Ter employ the people in gavernment service, during seed time and harvest, then they will bave an opportunity f raising sufficient supplies, regulate the expenditure by the income: * iki> is a proper economy. *
is

anfficient supplies.

is

/ The present tyrannical mode of forcing the people to do government work at all seasons a gross violation of the principles inculcated by Confucius, Mencius, and all the ancient sages. these politicians laid down certain rules, which ought to regulate the sovereign in calling for tbe services of his people. Seed time and harvest they viewed as peculiarly the people's owb time, given them by heaven for the purpose of providing the necessaries of life for themselves and families, aud that on this account the Prince had no right to call them during these seaODt to do governiQcnt work. Nor did they scruple to affirm, that aoce but tyrants would do so.

1^

TA HEO.
man

Sec. X.J

his character, but the vicious

degrades his character io

accumulating wealth.

happened that when the Prince loved benevolence, the people did not love justice; nor have the people, when they loved justice ever ncgkcted the public service; and in such
It has never

circumstances
ficient

it

has never

Ijeca s<?en, that there

was not a

suf-

supply

in the

public treasury.

ouj^lit

Mun^^ Keen Tszo says, those who keep horses and chariots not to inquire about fowls and |)ii;s. Ta;)se who use ice

in their sacrilicts, ought not to feed oxen and sheep. A family of one hundred chariots, ouirht not to keep a ripicious minister.

A minister
profited.

who

is

a robber

is

preferable to one

who

is

rapacious.

This shews that

it is

by equity, not by riches that a

nation

is

When
tion
of'

the Sovereii^n

bends his whole mind to the accumulavirtuous.

wealth, he must be led Uy a worthh^ss minister, although

the Prince

may esteem him

such a worthless minister

will at

once

call

The administration of down upon the gothe people.

vernment divine judgements, and the veni^eance of

When

affairs arrive at this height,

although a minister of talent

and virtue be employed what can he do? This shews that the not on riches.* prosperity of a nation depends upon equity The tenth section illustrates how the good government of in;

dividual

provinces,

produces equity and peace through the

four contain the outline

T^hole en pire.

In

all

there are ten sections; the

;

first

and general scope of the w!iole

various branches; the
virtue
tion.
;

the last six cle.irly elucidate its

tlie

fifth

points out cle.irly

lies

inport\nce of

the sixth

shews where

the source of personal perfec-

If the Piinre love hii people, *n<\ do not oppress them hf lfvinj heTr tnxe*, in onfer support -ifrRiaanl wnttliiliir*. thr ()*'opl. will love thir I'rinc,. ;.,| ^l> llicir utinoat ! errt tniii. Rather than have a ri|);cioiis ml tintrr who wliotiM e vtorl enonnon am from tb
to

peop'e.

It IS hftier iliat thr I'lincc liouid treat the people with Ituitjf. *

cmploj

miauler wbo would rob

bu

lawter

id

Not

a 19TJ palttablt doctrifl* for king*.

CHUNG TUNG.
Introduction.
Ching Tsze says, that not
to incline to either side, is

called
is

Chung (middle); and not

universe.

to

change,

is called is

Ywig. Chung

the path of universal rectitude.

Yung

the fixed law of the

This treatise was handed

down memoriter by
it

the

followers of Confucius.

Tsie Sze, fearing lest

through lapse of

time

it

might be corrupted, committed

to writing,

and

deliver-

ed

it

to

Mung
again

Tsze.

The Essay commences with one

it

principle,

towards
close
is

the middle

is

extended to

all

things and at the

it,

wound up

in one. If you
it

extend

it

will

reach to

every part of the universe; fold

scurity.

up and

it retires

into deep ob

reader

The relish is inexhaustible. It is genuine learning. Good muse on it with delight, and having made it your own,
it

practise

to the

end of life:^You cannot exhaust

Sec.
I.

it.

What
nature,

heaven has fixed,

is called

is

called nature.

To

accord with

Taou,

To

cultivate Taou, is called learning. *

Heaven by the Yin and Vang and the

five

elements of water,

fire,

wood, metal, and earth

;

formed

all

things.
Jffl

By
Le.
it is

:^

Kc

they are moulded into regular forms

it is

then heaven
is

confers

upon them
|er
it is

This principle, before

conferred by heaven,

called

ts ^- *^is

conferred,

denominated ^Sing, (nature.) To act agreeably to Sing,

call4

CHUXG YUXG.
Taou may not be departed from
for a sinp^le

[Sec.

I.

moment. That
tlie

wliich

may
)r

be

dcp

irted from,

is

not Taou.

Hence,

man

of snperi

virtiu,

is

caurious of whit he sees not, and fearful

Tliere
is notliini;

of whit he hears not.

is

more open than what

is

concealed, aad nothinir more manifest than what

minute.

Hence, the truly virtuous man is careful how he acts when alone. "When the passions of joy, aniror, i;rief anJ delii^ht, are not manifested, they arc said to be

Chung
in

(in the

due medium). M'hen

they arc manifested, nud

all

propor order, they are said to

is

be Ho, (Harmony). Chuwj, or Middle,

all thin^^s,

the great foundation of

erse.

and ll.irmnny is the all porvadinu: principle of the nniExtend C7<//^ and i/tf, (Middle and Harmony) to tlie
1

utmost aud UtMven au

eartli will bo at rest an.l all

things will

be j)roduce>l, and nourished accordinjj to their nature. *

Henven. arth ami all thinejs are sibslantiallv the same with me. If my heart be eorl-ccoinit, and if ni\ Ke ( pints ) act regularlj tlir htart of lieintii aiul iJith will aud according to nature, so will the Ke of heaven aud carih. *
reel,

^^5' 7'aow
!tKoui,'h

path ofdnlv

).

The superior man walks

in

it, the worthless man leaves

return to
it

if.

But,

departed from, a man

may by

his

own

eflorts

again, tod thus gain the

primitive perfection of his naluie.t

Tlie fi\e elements, are water, tire, wood, metal and earth. The Yin and Yang are the male and female principles, which according to Chinese pliilosi)i)hv pervade all nature. Thus, heayen it seems emp'oed these two principles and the e'ements of water, fire, wood, metal and earth, the > in and "^ an^ are the to f(irni all ihini,'>*. i. e. Henxen is the [irimary can^c in crtaiion instrnmental cause, and the five elemeiil-s aie the materials eiiipioved. It is tarlhet-said thai by
;

J^3 Ke these are moulded into regular forms and finally inspired with Le ^' .But a qucttioQ rises, what do they mean b\ heaven ? and what aie Yin and Yung.' How were the five elenienle originally produced? what are KeandLe? TT Teen Heaven) is sometimes said to be an inima.
(

terial principle

and the same as

kind of spiritual

I'jl

Le. They spiretimes speak of the Yin and

ip|

Yang

as

if

they were

beings.

Ke seems
t-e

to

be a sort of ethereal substanc*.

Perhaps the animi mundi of the west,

pervade*
ness.
all

Hp

seems
first

to be

some

spiritual
is

principle,

which

beinga. But

how

the Jive elements were

produced,

wrapt in midnight daik-

It is worthy of remark that the word which we have here translated heart, is that by which the Cliinc*e geticinll\, evprtss. ijjc inlelligmt princip c iti man which niuktt him a moral j;cnt. Now, if wc take the word in that sense licie, it vmII IoMow, that the heavens and the earth, Aiid \hx% idM tzui all oilier walci-ial sub^ltuces arc a luucti luielligvut beuig lui man u.

Sec. II. Ill]

CHUNG YUNG.

.3

Iq the 1st. sections Tsze Sze has delivered the sense of what he had learned, in order, First, to establish the doctrine that Taou originated in heaven, and is unchangeable, that it exists in ourselves, and may not be departed from. Secondly,

to shew-jthe

importance of preserving, nourishing and narit,

rowly examining

and

lastly to

show

the extent of the reno-

vating virtue of the holy sages.

For, he

who wishes

to learn

and having obthis Taou must turn round and seek it tained it, he must put away all the selfishness of external temptation and fill up the measure of virtue which he originally and
in himself,

naturally possesses.

This shews why

Yang She deemed

for the

this

Book

vastly important.

The

ten following

sections are the

words of Confucius, quoted by Tsze Sze

pleting the sense of this section.

purpose of com-

Sec.
Confucius says, the superior

11.

man keeps the due medium, the mean man opposes it. The superior man in keeping the due medium, accords with time and circumstances. The mean man in losing the due medium, acts the part of a low man who is void
of caution.

Sec. hi.
Confucius says, the golden medium

how

great

Alas for along

it

time but few of the people have heen able to maintain

however absurd,

is not only apparent in the above quotation, but at^rees perfectiv with their speca'ations about Heaven, Earth, and Man being three great Powers, or Deities capable See S:\n Tszi 'iing. of producing, nourishing and pre^ervin^ thiij^s. Kung suH Kimg when he was called upon bj Woo Te, oneof ihe Emperors of the Han Dynasty, to give his opinion as to the best mode of governing a nation, among other things, delivered the following sentiments; viz, thatwhea the conduct ofrulersharmonizes with virtue, thenthe people harmonize wih their rulers; hence the hearts of all will harmonize. When hearts har-

Bonize

Ke ^1

or temper harmonizes,

tempers harmonizing, then forms harmonize, when

forms harmonize, heaven and earth harmonize, hence the Yin and Yang harmonize, conse" fluently the wind and rain come in season, all kinds of grain grow, the cattle are numerous, Uie hills produce abundance of grass and the rivers are never dry ('or there is always a supply of water ) this is the suxmnit of harmony. History of the Han Dynasty,

CHUNG YUNG.
Sec. IV.
Confucius says, I

[Sec. IV. V.

VL

know
^^ell

the

reason

why

the ridit path

it,

is

not walked
rant

in.

The

informeil p:\ssovcr

and the igno-

come not up to it. I likewise know why this path is not made plain and clear: It is because men of talents and virtue pass over it, and the mean and worthless do not reach it. All

man

eat,

but ibw

know

the true llavuur ot tliingsl *

Sec
Alas that the
!

V.

right

path

is

not trodden.

Sec VI.
Confucius said, great was the knowledge of Shun! Shun lored inquiry, and delighted in the investigation of truths, deemed common and simple, lie concealed w hat w as bad and proclaimed w hat was good, lie took hold of things by the two extremes,
the ri<^ht and initUUe path of virtue), is wliat divine reason renders fit to he don As to (he iiittlliueiit Hiid the It is tlie due ntediiiiu and ru nioie. nature of thiiij,'s. dull, (he virtuous auj the vicious, the one class passes over Taou and the oUier does Dt leach it.

Taou (or

in the

or seek to know thin-js hryond the due medium, worth uhile walkmi^ ii:. \i\ the ijji.oraiit, we mean to tlie due medium, and who know mu how to mainliy the viituous, we mean those who do more thun the ilue medium requires, because taia it. 13y tin- worthless, ^^e mean those who do not in their euteera it not worth practising. they actions attain the due medium, and who <lo not asL hy what means ihiy uia\ attain the know' ledge ot it. Theke are tlie causes why Taou is not illustrated.*

Bv

the intellivjent,

we mean

those vlio

know
putli

because ihev d<t not consider tliis middle those \Nho>e kno>sUd^e does not extend

The idea of the sape seems to be, tliat those who possess some intelligence and virtue, t%\eem couinion place, self eviilent and practical tiutlis unwoilhy of their alltiition. and employ their talents in altstruktr and useless speculations, and in like manner ilespise those everv day virtues, whieli an\ pt rson ma* eiisils |>rar|ise. and as|iiie aftfr some e\lr;iordinHr\ iVats ot^ what they esteem supeiior excellence. On the other hiind, (he i^;noriinl iind lepra\fd, sink down into a stale of in)ath\, esteeming tlie straight path ot vutue utterly above their reach, ou which a. uuut they uiui.v uu lloil to get al it.

SEC. VII. VIII. IX]

CHUNG TUNG.

and in his treatment of the people maintained the golden medium. * Tliis was what made him Shun.
Sec.

VII.
I

Confucius said, every one says

know; and then rushes into

the net, falls into the pit, and is taken in the trap, but knows not how to make his escape. All men say we know it, and when

they choose the due medium, cannot maintain

it

for

one month.

Sec. VIII.
Confucius said,
golden medium.

Hwuy w as

the

man who
it,

could choose the

in

When

once he obtained

any one
it

virtue,

he held

it

fast.

With profound reverence he fixed

it.

in his breast,

and never

lost

Sec. IX.
Confucius says, there are those

who can

divide the govern-

ment of an empire with another, refuse a lucrative salary, and tread on the mouth of a sword, who still are unable to reach
the due medium,

Shan was one of the most celebrated monarchs of antiquity, and flourished ahont 2100 years B. C. He was sucessively a husbandman, a iisher, and a potter. The great Yaou, having heard of his extraordinary talents and virtue, gave hira his two daughters in marring , -nd His hlial piety and other virtues, both as a man and a sovereign, resigned the throne to him. are extolled by the Chinese in the most exalted terms ihat language ran supply. One of the features of his character was to obtain all the knowledge he possibly could acquire peculiar from all descriptions of people, and it is said of h.ra that whenever he heard a good sentiment uttered, he rejoiced and irainediately put it in practice. It was a sentiment constantly urged by Confucius, Mencius, and the other sages of that School, that every good Prince, must be formed on the model of Yaou, and Shun. These two are said to be sages by nature. The {greater part of the other sages arrive at a state of absolute perfection, by a long course of aborious stiidv, but these patterns of all excellence never lost the b.i^'ht ntelhgence and iramacula'.e purity of man's original nature, hence, found no necessity or studv to chase away the obscurity contracted by most other minds, through the influence of external objects. Soma statements respecting them seem to contradict this opinion.

knowledge, virtue and valor and the most difficult things under t These three are works of heaven. But they all lean to the one side or the other. They gratify human ambition hence, one may force himself to practise them. But as to the due medium, un ess a man have the knowledge of Shun, and the virtue of Huwy; and be per ectly matured in justice, purity and benevolence without one particle of the selfishness of human lust, he cannot reach it. The three things above mentioned are difficult, yet easy.The golden meuium is easy, yet difficult.
;

CIING YUNG.
Sec.

[Sec-

X.

XI

X.

Tsze Loo asked Confucius what was true valour! Confucius replied, do you ask respectini^ the valor of the south, or of the
north, or about y
>

ir

own

val)r?

Tj

t.-ic'i

men with

j)

iticnt,

mild spirit, and not to revcnire unreasonable conduct, constitutes

the valor of the south,

and

is

the constant habit of the

man
*

of
is

superior virtue.

To

lie

under arms, and fearlessly meet death,

the element of the valij^nt
ni in.

the valor of the north, and

Hence, the superior man, in according; with others, does not descend to any tinng low, or improper. How unbcndinj; his
valor!
fir n
rii^dit

He

stands

in the

middle, and leans not to either side. Hu\t

a nation treads in the
fast

the valor of the superior

man! When path he changes not what he held

ofilce.

previous to his

promotion to

How

undaunted

his valor!

When

a nation

departs from the right path, he changes not his course, even
till

death,

f
Sec. XI.

Confucius said, to dive into mysteries, and practise wonderS|

The Chinfse have an i'ea, that climnte has per of men.

powerful influence on on the mind and temthe mild cliniat*' of the

south, pro-

Jlccordinij to the idea of the saq^e, in the n^iove pissn2;r,

Ijal

duces a mild, geneious disposition, while the cold norJiern climuie induces a bold, rash.nursnint.
lliHt

Altlioiiuli the

fied,

Chinese seem to rarrv their speculations on this point too far, it cannot be declimate has a verv considerable etVecl od the meiitHl as ^^tll the bodilv conttitu.iou

f maa.
full credit to the ancient records of China, on this point, no conntry qd* indtpt ndent, uirii^ht and niagtiuiiimous statesmen, tbao riu linti.t of more has pro^lmed at \aiif)us perio.'s of her history. Thf translator has now m his possession, fe document laid before Taoo Kwane, the present Emp'-ror, in \h'J.'i, hv two Officers ol Covei i:ii nt, cdinpliiiiiinj; of cr"\in abuses, \iiicb taanif* sts a spirit o fearlt'S indcpendfnre. ntul a (irm dctt rmiiiatioii to do their duty without re^Td lo roiise(juencei. At the close, tbcs Ixildi v iiilorm bis mnjesly, that if be should subaxe or tin- ('oiliii;^ caldron they are not afraid. The Kmpercr. howrrer, jt-rt ihftn t(i the deriared, that they liad shewed them^el\es ^'reat aod failbful luiiiisterit, aod imbued wiik ceUbralul aUtciuucii of uiU4Ui() . the apiril of iLe
f

If

we mav pive

der hrnv^n

China

Sec.

XI XII]

CHUNG YUNG.
may
record them,
is

t
what I
will not

in order that future ages

do.*

The
Tiie

superior

proceed half

man follows right principles in his conduct. To way and then fail, is what 1 cannot do. f

man

of superior virtue accords with the ccolden medium,

and

feels

no dissatisfaction at being unobserved by the world.

It is only the

Holy Ones

that can act thus.

Sec. XII.

The

principles of the superior

man

are extensive, yet mi-

nute. The most ignorant ofcom.non men and women, may know them (in son e measure) but as to their utmost extent, although a man be a sage, he cannot fully comprehend them. The most degenerate of common men and women may in some de-

gree practise them, but

when extended

to the utmost, there is

something in them that even the sage cannot practise. Nay, even great heaven and earth, men find cause to murmur at them.

When

the superior

man

speaivs of the extensiveness of his prin;

ciples, then the universe cannot contain them

when he speaks
fishes

of their minuteness, no being in the universe can split them.

The ode says " The Yuen

sport in
the deep'*

bird

mounts

to

heaven and the

principles

This says,

that the

of great

men

illuminate

the whole

universe above, and below.

The

principles

of the superior

man commence

with the duties of

* Bv searchlngr into nivsteries and workino^ wonders, the saije means, deeply investigating pbscuie, low, or vile principles, and practising strange feats in order to impose upoQ It does not appear the world and stea! a name. Such thin2;s, the sage was incapable of. that Confucius wished to puhlish fal-e, unfounded principles, or to impose upon mankind either by abstruse speculations, or by pretensions to miracu'ous powers, but, ihat he has, through gross ignorance of that truth of all others the most important to man, deceived millions of immortal beings, must be evident to every impartial mind, whicli has studied his system.
is a class o' " Keun Tszes ( i. e. men of superior principles, an I commence a career of virtue, but have not sufficient strength to proceed to perfection, hence stop halfway. According to this comment, the passage should be rendered thus, " There are some good men who honor good principles for a time but fail of reaching perfection ( or give over the practice of rirtue ) but

irtue

One Commentator says, that there who pav high respect to right
")

this I cannot do.

"

CHUNG TUNG.
the universe *
tuell'th

Sec. XIII.
illu-

common men anl women,

minate
This
section
is

but in their highest extent they

the

words of Tsze 8ze employed to

first

ampliiy and illu^tratr the doctrine of the

Tao;i
lie

section, viz. that

is

not to

1)^

.l"p irt^'d from. In th

.'

foil owin^eijjht

sections
in order

interniinules uilh his

own

the

words of Confucius

to illustrate the sense

Sec. XIII.
Confucius says, Taou
is

not far removed from man.

If

mrn
of,

suppose that
is

it

lies in

someth'ni^ remote, then what they think

cut hatchet

not

Taou f "The ode says

handles." Tiiis means

Although a common man an 1 wotmn miv coTiprclien 1 the most simple parts of Taou (or divine reason^ \et e^en t'.e snce, ahhouijh he han arrived at the bright of pt-i ft-ction, cannot crnnirtht-nd itshij^heK' hinnches. AUhou^jh, the drpnerate hushand and wjfe mav practise the eaHit-r parts ni'Tauu. \et the nage posese>i notsuHicient strenj;th to perform all its dutie*. Tilt-re are impef imen's in the y<&\ mhich prevent him from seeing rleirlv the most remot* hearings rf this Tami. No' cmlv is 'he sflge incapal>!e of full v conipiehending, and completeHeaven erra in jiroducing and ly practising divine reason, hut even htnven at.d earth err. E^rth errs in j)erferting and rontnining (or sustaining ihem ). Hence, oershadovring thing* CHlaniiiiei aie sent h\ henveii. when they onght not to he sent, and on this account, man ba\* cnue to n:rrmiir at heavt-n and tnrlh for not alwa\s according with divine Taou. This Taoa At the same time it i is hO Tas', that tiie i-nixerse r;innot contain it and nothing is beNOiid it. It embraces all things within its o niin'.le th<it nothing ho\\ever siiiall can enter or split it. s iicipient i>rincin'es, it is so niin :te as to be absolutely invisible, ID ghtv c trMMHss, Tid \et in am* i ('iM^iMe. It fills and ilitiminates ihe uiiMerse. \et dwells with the ftioiple hubaDd and ^ifc. It cootaiua all ibiags, and jel la coitained in all things.
i

TaoH i merely to ''ollow nature, hence all men may both know and practise it. It is vvlml is con ii en, and easv to practise, and ^h( I'M r!e>pi( ear nen, hut it eons'antlv consider it not worth while, but bend their allentiou to souielhiug loftj, leiuole and diflicalt, tiico that which the^ pursue is uot Taou.
i

my

tilings are ottered, is sometimes said } Tliis Tanu of which snrh loflv.and incomprehensible ancr atf!, iiiinipfent mid the original cniise of nil chMiigs in the universe. b- Iriiiul, In (lit, the Chiiusr Tutu, as it is soiifiniits dilined, seems in cnnie neart-r to ihe scriplur* haracterofthe supreme being, tlian an\ thing 'hat v*e ha^e met with in their writings respecting It in true, the\ ollen sprnk of heaven, as the siipienie ruler and fiefiuently talk their deiiiea. almve all things and as if heaven earth, and man, or th.- f i^k, were three I'owers pbice But, it is ohserv Hl>le. that m ihe passage now |f ssessed of the same, or iie;irl\ efjiial povset. ljndr ronsi.le.Blion, ilie^ h|dk oi 1 a<iu iio\ oiilv as beiii-^ iiIkm eand lie\oii<l liea\ n. and eaMli, and the my^fi^, lot as being soiiu t nuh vi< luted bv tin se three powers, or as onlaining piii]ci plea above their comprehension. Their speculations are, however, so m\ierioiis. ami to us, eonlradicfor> that it IS itreii;el> dillicult, if not in possible to obtain an\ distiml i|fa of their seniimeou 00 iheae ablruB 5ubjci:t. How bappj^ ibejf wbo possess tbe light of Uivio*

to

MTclatioB

Sic.XIIL]
of doing
will
it is

CHUNG YUXa.
not remote.
iiso it to
,

Ypii have only to take hold of ons

handle, and
it

cut another.

Yet

if y3ii Iqo^i.

aslant at

it,

Yi. e.

appear distant. Hence, the saporiorman employs man what is in man) to reform man. * He reforms liim and then

desists.

Taou.

He who is faithful and benevolent, is not What he himself likes not, he does hot do to
thi^^^s

far

from

others.

Confucius said, there are four

neither of which I

in the superior

man,

am

able to practise.

That which
my

I require in

a son, I cannot do in serving

1 require in a

my
I

father.-^Tiiat

in a minister I cannot practise in serving

which '1 require Prince. That which

younger brother,

cannot perfor.n

in serving

my

elder brother,
fil

and that which

I require in a frieal, Icaa.iot ful-

to

my

friends.

The

superior

man

in the practice ofeyeif in

ry-Iiiy yirta3i,. Ill in guarding his words,

the foriiier

there be

any

deficiency, he dares notnot exert himself to

make it

much, he will not dare to practise them to the utmost. (Perhaps the true sense, is that if he has formerly spoken rashly, he will in future not say quite so much as might b3siid.) Tnus, in speaking, he pays serious
up;
if

in the latter he has said too

regard to his actions.and in actions, he pays serious regard to his

words.
faithful!
* The

Why

should not the superior

man

be sincere and

sapverior

man when bg wishes

to reform',

"^dr

t^tttyf at*' ttra-j, '^oes

is

not eap'.oj any

thia? thai is distiat, or remote fro a tuii, but uses wijit mpioj the handle oi" oae hatchet ia cutiiag aaother.'^ *

ia

aia

to nlor-Xi

mia;

sis

we

** This notion seems to' be fonndfed on the GhiheSe doctrine, that considers hian everf hia falkn state, still po5<es.sed of those divijie priaSiples, which by a lon^ coirse" of study, "aol But all self Govern. nent, will raise hi:a to the highest elevation ol" inteni^ahie a.id yiVtu^. who are in the least acquaiafel with the htstories of the most eminent heatl>n" philosophers of antiqaity, kno.v, that this is bat a'vaia dream, equally at variance with diviSa Reveiation and Dii not many of tha ancient sajas of Gresce, seek with the most- urfweatied pers6rer fact. they sought it i'l orfcrers, and thej ance for the truth ? The/ sought it in thamsalves, sought it in every oijjectT)f nataie, hat-n'erth'sr they the'^a^'ives, a*r-4h<is3 wfr& have stdied

their works v\e e satisfied ia whole life was devote I to the

their

own miads

that they

had found
it,

it.

No>v, if

mea -whose

the sages ef China, that it is to the cOiisliiioD, thai traib

coali nol reach near, nay eren within every man ?

searoii of truth,
is

ho.v aaii we conciade with Does not this fact rather lead

aot jj

man by

naiura,

bat that

it

comai from above

10

CHUNG YUXG.
Sec.

Sec.

XIV.

XV

XIV.
acts accordingly.
his station.

The

superior

man looks at his situation, and

lie concerns not himself with

he possess riches, he he acts as

ads as a poor man ous;ht

what is beyond a rich man ou'^ht

to act.

If

to do.

If poor,

To

a slrun^er, he acts the

part of a stransjer.
do.

If a suflcrcr, he acts as a sufferer ou;^ht to

The superior man

enters into no situation, where he

is

not

himself.*

If he hold a superior situation, he

does not treat

with contempt those

ferior station,

who

are below him.

If he
liis

occupy an

in-

he does not court the favor of

superiors.

He
no

corrects himself and blames not otliers.

tion.

He

feels

no dissatisfac-

Above, he grumbles not with heaven

below, he feels

resentment towards man.

Hence

the superior

case, calmly waiting: the will of heaven.

man dwells at But the mean man,

right to

walks
obtain.

in dan^^erous paths,

and covets what he has no

Confucius said, the

to the archer,

compared

man of superior virtue, may l)e who when he fails to hit the mark,

turns round and blames himself.

Sec.
Tlif

XV.
may
be compared to going

Taou

of the superior man,

long journey, where you most

commence

at the nearest point,

ltaatins of men in this worltl are vf>ry diflorent, bat thero is no sitmtion which hat proper dutjfn, which oii^'ht to he ptrtonned to ihe iitinost ile^reo ot limuari nhilitr. The superior man is always ctnlnit with his stitiori wlmtever it be, aihl without i;r,ispinjj t what (ioe.H not belong; to that slutioti, he l)i>rids his whole stroni;th to the ptifoiniuiioe of its If he Tail in any part of bis duljr, be aeilUer lajra lb blame pfouiiar and in(-urnl)ent diitieH. OB heaven uor man, but on hiiukeif only.**

The

not

its

tioni,

Ilit<' excellent r-mark, afford a plensinff contrast to the jumble t>f inoomprehcniilile which some ol tin- prc< itdinpj und (ollowin'^ ncrlionii present. Thus, the Confu'iiam ajntvin i* comj)onndrd of o number uf ioir-rvidt-ni. nouiid, prmotical truth*, interminkjled witb

many

Bbslrunc,

hijfh

nonmlini^,

caxafulljf to

cxauune, reject

llic false,

fnUe, and hi^jlily dunKeroun tbooriea, and follow what U good.

Tha itadeat

\xg)\t

Sec.

XV. XVI.]

CHUNG YUNG.

11

and

to the climbing of

an eminence, where you must begin at

the lowest step. *

The Ode says/'When a man lives in peace with his wife and children, it resembles the perfect harmony of musical Instruments.
peace and h armony reign among brothers, then there is pleasure and joy, nay abundant delight. Regulate your fami-

When

ly, rejoice

with your wife, children and grand-children. " f

Confucius says, they

parents.

who

act thus, please and delight their

Sec.

XVI.

Confucius exclaimed, how vast the influence of the Kwei Shin ( i. e. Spirits, Genii or Gods ). If you look for them you cannot see them. If you listen, you cannot hear them: they em! ,

body

all

things and are

what things cannot be separated from,

they cause mankind to fast, purify and dress themselves, in order to sacrifice to them, every thing appears full of them. They seem to be at once above, on the right and on the left ( of the worshipers). The ode says, " The
(or be without).

When

descent of the Gods, cannot be comprehended; with what rever-

ence

should

we conduct

ourselves!

Indeed that which

is

Although, the Taou of the superior man be omnipresent yet he who would advance in must do so in regular order. If jou would arrive at the consummate perfection of jour nature, you must begin with the five human relations, and practise the common, everyday virtues. Just as when you wish to go to a great distance, you must start from the nearIf you do not, then you have no possible means of arriving at the most distant. est point. So it is in this case if the common and easy virtues are neglected, there is no possibility { attaining the consmmate perfection of oar nature. * *
this path,
;

t Cofifucius
i

ourney

at the nearest point,

quotes these words of the ode, to illustrate the meaning of commencmg a loi 5 and of ascending an eminence from the lowest step.

* * The doctrine of the above passage is good, as far it goes, but it takes for granted, that his own exertion, commences and perfects the work of moral renovation in himself. Does not the doctrine of divine revelation which ascribes this mighty transformation to theomnipotentgraceof God, accord better with the numerous facts supplisdjej the history of uau in all ages, and in all eountries of the world i

man by

12

CHUNG YUXG.
is

[Sec.
be

XVI.
con-

most minute
cealed
?

Clearly displayed.

They cannot

"*

* Ching Tszc !n?9. (hit tbe Kwei Shin are the kan:; T^u^ ( lilenlU rocritorioug wort> of heaven nnd eirth a'lM the trace* of creating a'l.l ren-i i-iing, or railier of production and Clioo Foo I'szc snvs, (or my part I ll.ir.k ii uc >(jjak of ihc two i. e. the Via and Yan^ liriii' i, L-; set) raid r, then the Kwei is the soiil( or clhfrcil pirt)of the Yia ; and the Shin '^\- y y.v:. Bit ii' ve '-p.-ik oftlif^e two pripcip'<.- unite-Mv i< aiw; tlipn, if thej is t:i. ':'.;1 ~ ireKwi;i. o 5?hia ; il aro
clestraction
.
I

ria'.

Ih.t

wl'.
j

t, i^nJ in.
.

t
.1
.
.

the.

aod A'l the opera! ioiw of the universe ire pro 'ucc 1 br the ethereal parts of the Yin and Yang, ad the pln?c where these ethereal parts reside is ca led kwei Shin (i. e. gods. )

..., ...iinijorihe \viiat things cannot exist wi'.nout.

.

..

^. p.

.....

:.

.^

constilu t

i.

l^j,

The Kwei

Shin, are merclj the

Shin,

^"r

ke

i.

e.

subtile

ethereal port of

llie

Yin and Yang.

flowing,

They are c:il!cd Rwei and moving qualities.

merely on account of their pure,

subtile, excellent,

iiy^, t'lit t'l'jrs o-n tbii : it th'> nniv ;- withont Kwei and the vital principle (i. e. production and growth of thinps ) belong to and dcbth or the dc'^tractirn of things belong to the '^ in principle, before iiuon is ooon is Kv\ci, Fiom the IJrst three iays of the nionn 10 the I6th. is Shin- from close is KwtM. llv s^^rinpirt: rrd i;tcv\th nf Irets is Shin. 'J 1 e falliii;

ChoT Foo Tsze

coming of

U mt

Shin

for

the

' _

the "^'ang, Shin, after thnt to tlse

'
.

'

.y

a and down fall of trees is K-wci. SJan from his childhoo to his wiv Allnovirtr, opi is he K\Nci. tirr.e Lc begins to decay till o d age :.^ toYarg(i. e. Sliii.) all inert proprtifcS belong to '^'in, ( i. e. Kwei ) 'lite a'i>iiii. o. oblaiaiug knowledge, belongs to Shin, and ihat of leco lecting thinps 10 Kwei. Thinps f'it lot lirut When once things exist arrd then, Kwei Shin, bnt Kwei Stiin tirsi existed and then th>n;^s. So that Kwei pnd Shin aie lil e the existed, then thev couM not be withoat Kwei Jrhin. bones of things, 'fhc rnicn of the Yin ci.d ^ org. ie the hoginniug ol things, the separating of lev fej firaie and apain ui ife, hence we have Yin and "^ atg, is the cloyc, cr end cT ihing*. the end of thir-fig and n^ain the ccnu: enctu.ert. lliis is production afiar produc:iou, go ing on bj a self-.uoving power wiihoui end. *
'.

'i

From

the above extracts,

il

will

be seen, that the Cl,inc?c {octrinercfpectirgthese

jpiri-

more con;prthenRib'e thHn their notions f.boi't Toou. Indeed i hav sometimes been inclined to think, that thi'ir Taou acd^their Kwei Shin, are but It' tl:e% ine: n ny thine by vhnt ihcy snv on (his fn! icct, different ranics for the spme thing. '.,'-i..,.i.. -' .^^^ it "e:.is to br, that the Kwi-i Sh
toal, invisible beings, i* not Uiuch

''

and euxih the great oimtcrs, all the phcninomcna of nnture: p' that urcording to the nbcivc c,ijo;ul;(;:i>.
call all thirps, for tcrlnl 'hings, and at the

cf

cd
il.t
v

lii

'

U
a-

they exprcshlv s'rte, thul, t'.-^f iv w,. saiv -...-. rriiiij les, bv thv nnion P"

tbo

pr
s,

n nml eaii,
1

have never met have any notion of hcuven and inr h

Icdt-eil I
^

iheir writr
t
.

pn

been ciculu!,

\sh.;v

tli-j.

. ^y themselves are

oniforiuly rcpicacnted as the creators of all ihin^ui.

' '

al

\ nnd iiid of
'

iu.^doci:'

nature from (.od nnd

jQ-^dc

'/
J

Ic ot thp t!nivorf

inV.
Joint?

t',
'

....
th'

"-'"

inerii^

^i^tv "dir-*'

nnd

blc the
tvi^rft, ^Y
l>,,i'

c
re,

li.'-

and be

i";e. that
t'-.nn ii

in

to

ts.;

uca, but

enor

Sec.

XVII.

CHUNG TUNG.
Sec.

13

XVII.
was
the
filial

Ho!^
of
all

great, said Confucius,

piety of Shun! * In

Tirtue a sage, in honor, the son of heaven, as to riches, possessed

within the four seas.

He sacrificed
his posterity

to his ancestors in the

ancestorial

Temple and
Therefore,

maintained the throne.

Such eminent
longevity.

virtue could not but obtain the throne, riches,

and

heaven

in

producing and nourishing

things, regards
is

them according
nourishes,

to their true nature; hence,

is

what
it

upright,

it

what

bent and inclined to

fall,

overthrows. The-joy giving

brilliant
!

man
his

of great worth, his virtue

how
it

He

acts as he ought, both to the

common

people,

and
is

to official

men

receives
Empire.
)

revenue from heaven, and by

protected, and

highly esteemed.
(

Hence, great virtue must

obtain the decree

* S'um hal a vichns fither, nn\ bro '^er, hv who:n he was treatei with s:reat crnelfj, and who even attempted his life, but such was his iinof^rareled filial piet', and brotherly affection, that after a long;

their nfi'ections.
lents

had raised
;

deoce

and unwearied course of obedience, and kind services he al last gained him, thrt he considered the throne to which his virtues and ta. comparison to the gjiininj of his fathers alfectioa, and confihence, suceeding ages havs extolled his unrivalled filial piety.
It is said ot

hi.u, nothing; in

cannot be made accord to withitse'f. It is however worthy of notice, that two of the most celebrated sa;j;es of antiquity, who lived nearly at the same period, but far distant from ear;h other, when groping after the truth, should have formed theories of the universe so near!/ resembling each other.
It sesTis rather strange, that these gols (or srenii > which from their own account appear be nothins: e'sebit a c:;rtain modificitioa of the Yin and Yang, neither of which is said to intelligence, should be ihe objects of such profound reverence, as the sages declare possess / the Shin or Go '.s they seem., sometimes to denote the spirits of the dead. them to be. Thus, they say that the God of t'le furnace which is worshipped to the present day, is the an-

to

cient

King Yen, who

first

invented the

mode of obtaining

fire

from wood.

of what thsv sav abont the Yin and Yang, bears a strong resemblance to the doctrine of two principles inna'ure held by many of the wes'ern philosophers of ancient times, and by the Hindoos, of the present day. The Manicheans a sect of ancient heretics followers of Manicheaus bv birth a Persian, and educated among the Maji, held thrit there were two opposite principles in the universe, one good and the other evil The first a most fine aad subtile and the second, a gross and corrupt matter, v.hicb thev ca led Tight, did nolhingbu' good substance, v,'hich they called darkness, did nothing bnt evil. Now, the Yang priarin'e of the Chinese so far ?rswers to the Lieht of Maacheaus, that it is said to be clear and splendid, while the Yin, like his darkness, an,] the causa of the production and nourishing of all things is said to be dark and sombre, and the cause of the decay, and destruction of all things. Moreover the Shin of the Chinese, which they consider they soul of the Yang principle, is the term by vyhich taej denociicae good spirits or Aagels ; while the ICvi-ei, the soul of the Yiu principle is the desigcatioa which they giye to bad spirits, or Demons.
!

Mich

14

CHUNG TUNG.
Sec.

[Sec.

XVIII.

XVIII
free

Confucius said, the

man who was

from

.^rief,

was AVan
His father
it.

Wang. His father

Commenced
the

Wang Ke his

son

Woo Wang.
his

career of virtue,

and

son continued

Woo Wang continued the virtuous course of Tae, Wang Wang Ke and Wan Wang. He only once buckled on his armour, and ho
gained the Empire. His personal conduct was such, that he never lost his illustrious

name

in

the Empire.

As

to honor,

he

was Emperor, and

in riches,

he possessed

all witliin

the four seas.

He

sacrificed to his ancestors in the ancestorial

(

Temple, and

his posterity preserved the empire

or rather he preserved th

empire

to his posterity

).

Woo Wang,

was

in the decline of life

(
i.

when he

received the

appointment of heaven.
royal honors to

e.

the Empire)

ed the meritorious deeds

(or wishes)

of

Chow Kung perfectWoo Wang. Paid

sacrificed to their

Tae Wang, and Wang Ko, and

ancestors, according to the rites due totlie Einpcror.

He

extendliter-

ed these sacrifical rites to the Princes, great

ati

officers

of state,

and co?n:non people.

If the father held a high office,

and

the son

was one of
tlie literati.

the literati,

to the rites of great ofliccrs,

then he was buried according' and the subsequent sacrifices were

those of

If the father

was one

of the

literati,

and

the son a great officer, then his funeral rites were such as belong
to the literati, and his sacrificial rites such great ofliccr. *

as

belonged to a

Wan Wantj was a pcttv princn who lived nrar (he rlosc of tlie 'Ovnasfy Shane, nhout 1112 jears before ("Lrisl. His virtue und ahiliu-s as a ruler, were such, that \vr thirds of the KruHi father wu* Wnnjj k pire felt deniroiiR of haviii'^' him put upon the Imperial throne. inin of superior virtue, and the famous \\'oo \\ an/. hii near the end of his life rebelled against the T) rant Chow, was one of his sons. Woo Wiinp havinp c^pelleci Chow, the last Ernpiror of tin* Sh^n-^ Dvun-ttv, vmn hv nniversal eonsent raised to the Kniperinl throne, and P Chnw. Thus he carred on, or rii: tli 1. tb3f became th iil ^(ors, and his family held the thr<< Tirujouf. intent; 'i.ited nd Wtio NVniia; the .son, are two of hundred renrs. eharaelers in Chinese hisUirv. i'iieir virtue iit nnid to have produceil nneh litatin); etli-et.s, iipoa the minds of their mibjerls, that it required a loni; suoea^ion of had Princes, to coninleielr Puiat.iritiiitr the nation. Ilenre notwithstanding the innn\ vieionH I*rinee that lis,;raeed tliut tv. it lasted fi. nj^iiiod of e\i.i')rdiuary length. Thi aeciiis to explaio what is ine*nl ky WooWang preserviag hh posleiily.
"
!

Sec.

XIX. XX.]

CHUNG YUNG.
Sec.

15

XIX.
piety

Confucius exclaimed, the

filial

of

Woo Wan^,
filial

and

Chow Kung

is

universally talked

of.

Now,

piety consists

in rightly accomplishihg the intentions of men, and in properly completing men's actions. In the spring and autumn they put in order the ancestorial Temples, arranged in proper order the

vessels of sacrifice, put the clothes of their ancestors on a per-

son to represent them, and oftered the sacifices of the season.

By

the rites in the

Temple of ancestors,

are separated the diffe-

rent generations, according to

their regular succession.

By

the

order of rank are distinguished the nobles from the commons:

By
and

the order ofofiice, are distinguished those possessed of virtue

talents.

In the general feast, the inferior classes serve the

superior; hence, this feast extends to the lower ranks, and here

the aged according to their order, are distinguished

by the colour and used the music of their ancestors. They respected what they honored and loved those whom they made their associates. They served the dead as they did when they were alive, and those who are
of the hair.

They filled

the situation, practised the ceremonies,

buried as

when they were with them. They served the great supreme by the sacrifices oiFered to heaven and earth, and offered
the sacrifices of the ancestorial hall to their ancestors.

They

manner of sacrificing to heaven and and the nature of the Te (a great sacifice offered every fire years)Hence, to them the Government of a kingdom was as plain
clearly understood the
earth,

as the plam of the hand. *

Sec.

XX.
nation.

Gae Kung asked about

fucius replied, the laws of

sels
fltate,

the

mode of governing a

Con-

Wan Wang

were written on boards

The Emperor had seven ancestorial halls. The tributary Princes five. Great officres of The sacrifical vesthree. The superior rank of literati two, and the inferior class one. were valuable vessels, which were kept by ancestors " Robes, " mean garments left by

ancestors, which at certain aacrifices were put on a person to represent some oue of the dead and to whom for the time, the same worship was oftered as was duet* the rank of the deceased. In high an tiquity these robes were put on a living person, but now they are put oa the effigy of the deceased.

16

CHXG YUNG.
slips of

[Sec.

XX.

and

bamboo. While men of his mind reigned, these laws when the men were gom, the laws ceased to * The true principles ot* man naturally produce y;ood operate.
flourished, but

government, just as the earth nuturally produces

Tern
iicnt is like the

trees.

Gao 1

go-

Po L V3
>

tree.(

i.

e.

e isy

and spe^ly

in its

growth).

Good government depends on

exercise
is

obtaining proper men'

is

The

highest

of benevolence
is

ten lor

affection

lor

relatives.

Justice

what
to

right in the nature of things.

Its

highest exercise

is

honor men of virtue and talents.

To

love relatives, according to the degree of their nearness, or re-

moteness, and to honor the virtuous accordinjf to the degree of

their worth, are

what propriety leads

to.

Hence

the

good Prince

ought most undoubtedly to cultivate personal virtue. Wishing to

cultivate personal virtue, he

must serve

his parents.

Wishing

to
to

serve his parents, he must not neglect to

know men. Wishing

know men, he must know heaven. Tiie path of duty for all men embraces five branches. The means of walking in it are three. The respective duties of Prince and minister, father and
son, husband and wife, elder and youn ;er brother, and t!ie treatment of friends. These five constitute the general rule of life for all men. Knowledge, benevolence and magnanimity iitd the three cardinal virtues all under heaven. Tae means of practising

these

is

one. *
are born with the knowledge of these.

Some

Some by study

attain the knowledge of them, and others by severe eflort, obbut when once the knowledge is obtained, tain this knowledge Some practise them with perfect case, some with it is one.
;

considerable
A
lon;j an

effort,

and others with great exertion, but when

Woo Wnncj
ihi:t

men

of the ttiamp of

tion of goteronieut, tlic law* uf piore to hr found, of i^liat value

nds

lived and were emplovini in the adminiBtrAlamaouA luonnrch wrospt^red, hui wlini those meo wei* o G(Kk1 goveniBMat d^peod* Lht* dead letter of ibc Uw I

opoD men, not oo dtad laws.

It h one of the b-t maxima of the Chinenc, nnd one which is often i) their mcnthi, tk*t Ik* Bt virtue and poo<l govrriimeni of n nation, dc|>rn(l iipo ih- person*! woiih of the PrioM. Vcr the hitoty of huiuan nnturc will not bear (bea the) aoD^ptimet cany tbia doctrine too far. out, whcti iho) maintain aa tliev often do thru ii iho Prince shew an example of ganoioa vuSi-e tbc 'It ilco 5iC. tue, Tiiltic Kiust floiuisb iu c\cr)' lamilj tbo Luipire.

Sec.

XX.]

CHUNG YUNG.

17

once they reach tke practice of them in perfection, their merit is the same. * Confucius says he who loves study, is near knowledge.

He who

acts vigorously,

is

near benevolence.

He who

knows how to feel ashamed, is He who knows these three, knows by what means to cultivate He who knows how to cultivate personal personal virtue. how to ruls mei. H3 who knows how to rule virtue, knows men, knows how to govern the whole E npire. All who hold the reins of Government have nine standard rules, by which to
act.

near mas:nanimity (or bravery).

These require them

the.

to cultivate personal virtue,

honor
consi-

the virtuous, love their relatives, respect great officers,

der

whole of

their ministers as
their children,

members of
all

their

own

body,

view the people as

foreigners (those

encourage

the trades, treat

who come from

a distance) with kindness, and

to manifest a tender care for tributary Princes.

ciples will be established.

If the Prince cultivate personal virtue, then good prinIf he honor men of virtue and talent,
will

he

banish scepticism:

If he treat

his relatives

with affection,

uncles and brothers will not grumble with him:

his great officers, then there will be

If

he respect
to the pro-

no interruption

* Men's natures are originally and equally Tirtuons, bat their natural abilities are not equal. lose their orignal purity, su3h was the case with Yaoa and Shnn, who were born aj;es. In others the oriarinal puritv and per'ect intelligence of the mind are in some measure sullied and obscured by the influence of external objects hence, study is necessar/ in order to chasa away the moral poUiuioa and mental g oo;n and bring' This was the case with Woo Wang and Tang. There the mind back to its pristine glory. are others again, whose minds are polluted to such a degree, that it requires a long vigilant course of painful study, to etiect a complete renovation. But, as peop!e who travel on different roads all arrive at the same city, so by whatever means men obtain perfect knowledge and complete holiness, they are all alike when they do obtain perfection \ which all may do bj personal exertion.* *

The minds of some never

According to the above dognaas, there are men who find themselves bv nature possessed of perfect intelligence, and who have no more need for stud', than has the Omniscient God. Such men, they tell us were the famous Chiel'tains Yao a:)d Shun, wh> lived in high antiquity but with the exception of Jesus, who was God as well as man, in what other country un^er heaven, have such men ever been heard of ? And since tl>ev have not made their appearance in any other nation, what adeq;iate reasons can be assigned for their appearance ia China? But, here, however, as in manv other cases, the infallible sages of the celestial Empire, flatly contradict themselves, for MungTsze, when it suited his objects to prnise Shun, ^r Bis humble, docile disposition, and for his love of learning, declares, that he rejoiced when anj <we gave bim new iaformation oo subjeets with which he was previously uuaccjaainted.
i

18

CHUNG TUXO.

[Sec.
all

XX.

per discharge of business:

If he consider

his ministers as

members of
great:

his

own

body, the gratitude of the learned will bo

they will comply
his

Iihc treat tL# people us his children,

admonitions
:
.

with

his

will be sufficient

If ho encourai}:e the trades, resource^ well, then people of If he treat

foreii^ners
:

all

quarters will come over to him

all

If

lie

cherish tributary Princes,

under heaven

will

reverence bim.

fastin<^, wear the proper robes, and do nothin;^ contrary to propriety, are the means by which to adorn the person. To banish llattery, send lust to a distance, despise riches and hon >r virtue, are tbe mejiis by which to stimulate men of abilities and worth. To respect their office,

To

prepare the mind by

give thera good salaries, love

what they
relatives.

love,

and hate what

they hute,

To have abundance of mm tor the proper discharge of business, is the way to lead on the threat oilicers of state. To treat them with fidelity and and confidence, and grant them large emoluments, is the way to encourage inferior officers To call them out at proper seasons, and exact little tribute, is the best way to lead on the people. To
is

the

way to stimulate

examine daily and try monthly, and reward according to their merit, is the means by which to stimulate all descriptions of workmen. To accompany those who are departing, and meet
those

who

are cominir, to praise the virtuous and pity the

weak

To are the means by which to shew kindness to strangers. connect again the broken line of succession, raise up fallen states, regulate those which are in a state of disorder, save those
which arc
in

d m-zer, call
liberally

thnn

to

audience at the proper seais

sons, bestow

and receive sparingly,

the

way

to che-

rish tributary Princes.

There are nine standard ruhs, which ought to be attended to by all who govern an Empire, and the means of practising them
is

one (sincerity or

truth).

L-t every
it

aff.iir

be previously
;

stuit

died,

and determined, then

will

be established

if

not, then

will faiK

Let your worda be previously fixed,

tlien

you

will not

Sec.

XX.

CHUNG YUNG.

10

stumble. Let your affairs be before deterraineJ, and they will

not be fettered. Lat your actions be previously fixed, and tbey

will not be feeble.

Let your path of virtue ba fixed and

it

will

be

endless.

If those in inferior stxtions da not obtain ths good

their superiors,

op'nba of
th3 p3ople.

they will not be able to

manage

There

is

a proper method of securing the good opinion of sap3cju^idad in by his frianis, he cannot iivd

riors: If one is not

the good opinion of his superiors.

:

To

obtain the coui^dence of

friends, there is a proper method If oa^ b3 n3t obedient to parents he will not be confided in by his friends. T:i3r3 is a proper way of shewing obedience to parents If on self-examination one
:

find that he is iasinoere, than he is not truly obedient to

his

parents.

There

is

way

of attaining personal sincerity:

virtue, he

If

one does not clearly un lerstand the djctrines of not have attained to sincerity. *
Sincerity
is

canthe

the
)

Taou

or

way
The

of heaven.
sincere
(

To aim

at

it,

is

way
it

or duty

of man.
effort,

or perfect

) hit

the due

obtain it without thought, and practise Such are sages. Those who aim at sincerity, are such as select what is good and steadfastly adhere to it. Such extensively learn it (i. e. sincerity), judge and inquire about it, sincerely reflect upon it, clearly discriminate and stead fastly practise it. If there are things which he (the superior man) has not studied, when he studies them, and does not at first

medium without

spontaneously.

Not
where

foundation of the

to clearly understand the doctrines of virtue, shews want of ability to examine th human heart, and of the decrees (or WiU) of heaven, so as to perceive elearlj * aiDscrity rests. *

Sincerity " Is a term much used in the remaining part of this work. I am qnit^ our word sincerity does not by any means express fully the sense of the original word, and yet 1 cannot find any term which seems to come so near it. The Commentators debne the word to be reality without anj thing untrue, or disorderly, and some maj be apt, trom the manner in which it is used in this work, to deem our word perfection a better rendenng than the word sincerity. But still, there are objections to the word perfection, as a correct rendenng of the original word, sacb as the sign of thi saplaUv degree being attaeh-

* *

^BC "
that

sensible

20

CnUXCx TUXG.

[Sec.

XX. XXI. XXII.

When
he begins to

comprchon*! them, he stiU exerts himself.

think of wliat
lie

not at

lirst

had not thought ol" before, although he may undtrstand it still he continues to consider it
btt\V(

There are things

criminated,
if in

en which he has not previously

first

dis-

attempting to do so he do not at
clforts.
if

succeed'

he desists not from his

not before practised,
th' in

As
)t

to those things
lirst
tliis

which he has
in practising

he do not at
until

succeed
is

faitlifniiy,

\ic.

ceases u

accomplished.

To

what others have attained by oui

hundrc
d.

elfort,

he will employ aa
he will uso a

If others

have succeded by ten

elTorts,

thousand, lie

who

acts thus, although naturally dull, will be-

come

intelliiicnt;

although naturally weak and timid, will become

strung and valiant. *

Sec.

XXI.
have perfect intelligence,
is

From
to be

iidicHMit

sincerity, to

to bo

a Sage by nature, to attain sincerity

by means of
is

intelligence is

such by study.

Where

there
is,
it

sincerity, there

must bo

intelligence;

where intelligence
Sec.

must

lead to sincerity.

XXIi.
first

On

the

riglit,

is tlie

twenty

section,

in

which Tsze Szo

connects the sense of

tlie

aliove section in order to establish the

doctrine of Confucius respecting the

Taou
is

(or palh) of heaven

iti its original state, virtuous ami \oi(i Iiutinalitv auto In lliis, nil iiii'ii are i(juiil. rrceiw.H i from liraven. In this men dnl!ii'if and iiulii..'Mirr, slr(riiu:lli and wr.tkncs*. is calK'd iniMpKilitv .f talent. dil]>i. To aim ut sincerity, is tlieftnans hv iNliieli to reliiin Ju wlml all men at lir>l equally and to tliunire tiilcnl.s ..rij,iiially noljjood, intO|foodta{lO.H-.. S!ed. (\. :. perficM inotal r< clitude enl^ require'* nn hundred fold olluM. Without this il caiumi he ollWto*!, with tlii it ina. and Ihe U;ao of inlVrioi la'entH, mr.v hv hiHosNu^treniiouH ellurtB, rui:iL* his natural abi.ili!s to a>

To

Ijc

nil
\

CJ^uall^

of moral evil

liuninn naliir>

ill

**

licit vol

man

quality

with th^ hi};ht dtjjree of nati\e talent.

'*

*o"-!

people, that all Men are hf nature Il Mionff of the mot favorite doctrine* of this IuiukI'Iv o. Hut nnthini,' oim he nmri- opposite, to r. ilt. \ virtuous ; nd (hat all are pirrel|\ teaih us, tint nun are all naturullj tion and uniwrHiil r\perien<e. 'I lit e infulliMe Kuitle* aid .hut if in pi.ictice thrv ditler. hi eaune of audi dillereinv is nut to be found in
^iri<u.

lheiimel*ek, but in Hoineihinji: exlenial. priiuipallv to ibu renovaliukC ami i.-Hlraininif ^rarc of iioA. ThiU loen'a luitural abilities .ire vrr uniqtial, ia a fa<l auhtnnstiitod h> the uiiier*al cNprrieiire of more than five thousand N eais. hut that th.\ ntuv. hv humin exertion, bs ien -e proves t.. he Iinpra-Mirablt hn.ujfhl to anv thin.' Iik.- an e-jualitv. the same eMeiit of e\iHi Nor does it appear to be the will of llic grcol Creator that the} bould c^cr bo c^ual

Sec.

XXII. XXIII

CHUNG YUNG.

21

and of man.

The twelve

following s^tions contain the words

of Tsze Sze in which he views the subject in various lights, in

order to illustrate fully the sense of this section.
It is only the

man own

possessed of the highest sincerity, * that can perfect his nature he who can perfect his own nature, can perfect the

nature of other

men. he who can

perfect the nature of other

men, can perfect the nature of things;

nature of things,

he who can
in
trinity.

perfect the

can assist heaven and earth

producing
is

and nourishing

things.

When this

is

the case, then he

united

with heaven and earth so as to from a

Sec.

XXIII.
the next to
the Sages

The next order of men

mentioned
),

(i. e.

above

bend

their attention to the straightening of their

deflections from the path of rectitude.

Those who can do so

have

sincerity.
its

Having
:

sincerity,
after this

it
it

gradually accumulates and

makes

appearance

beg ins to shine, and at last

then moves others
its influ-

becomes

brilliant.

Having become

brilliant, it

to virtue;

this

being the case, others begin to yield to

it

ence, so that at last

effects in

them a complete

renovatiort.

It is only those of the highest sincerity

under heaven, that can

thus renovate.
* The highest sinceritv, means the reality of the virtue of the sages. There is nothing under this case the heaven that can increase it hence, it is perfectly free from selfishness. In will or decree of heaven exijits in oneself. Examine it, try it. Its whole body, fts minute parts not a single hairs-breadth is finer and purer qualities as well as its grosser, are all there deficient. The naiure of men and things is also our natnire, but the Hing Ke (literally form and animation) given them difer from onrs. To perfect these, means to know them perfectly, and to use them exactly as they ought to be used. To be united with heaven and earth, means to stand equal with heaven and earth so as to form a triad. These are the actions of the uan who is by nature perfect, and who needs not to acquire perfection by study. * *
;
:

appears the Chinese, as well as most other nations have their trinity. But certaintly it ridiculous, to form a trinity of three beings so difterent in their nature and capacities, as heaven, earth and man are. If by heaven and earth, they mean those material created bodies, which generally receive that appellation, then man has no reason t be fond of being put on an equality with them. But, if, as we have often suspected, they mean, that heaven, and earth are the self-existent Creators of the universe, man included, then to put the best of men ou au equality with them, is the confounding of all order, and i down-

* So

it

is sufficently

light

blasphemy

22

CHXG YUXG.
EC.

Sec.

XXIV. XXV.

XXIV.
them
he

'Hie

Taon

(or reason) of the supremely sincere, enibles

thinL^.s.

tofore-knou-

If a nation

isaboul to flourish, there

will

happy omens, and when aboiit to come to r lin there will be unhappy omens. These will appe ir in Sze (an herb by which they
divine
)

and

in the tortoise

airl in

tlie

airs

and motions of the

is

four members.

When

either h ippiness,

or misery

about Id

saires will fore-know both the q^ood and the evil, so that the supremely sincere are equal to the gods. *

come, the

Sec.
Sincerity
is to

XXV.
Taon
or reason
is

perfect nnc's-self.

what men

OUifht to practise.

Sincerity

is

the ori-:in and

consummation
Sincerity
p.rfecting

of

thinj^s.

Without

sincerity there

would bj

nothiaix: hence, the

superior

man
It is

considers sincerity of

much importance.
is

docs nut merely perfect one\s-self, but

others.

the

means
i>

oi'

benevolence by which one's-self

oth:T.-.

p 'rfected,
is

and

knowledge by wiiich one perfects

T.iis

(he virtue

of nature; the way of uniting theiatern d and external. Hence,

very thing is done J>ccording to

Tt Is

its

season and order, f

cnrrv sincerity in the hic;he*t point, nnd irj whom there remains not that cn Tore- set- iht- hidden spi iiijc* of tliiujjs. The uod hrenuse thev emho<Jy all ihinpn. and never leave imv thinsj, can mme lh ( Shin Kwfi Mrret pring^ of thin?-., and th^ ^rii^es hivin : a p.-rfect arqn intH'ice wjlh uh things, can fortte by their hidden motions when good or evil is al)o k lo come. *
onlt thv
)

who

iinsr'e hairs hre^f^th

ofhvpocnjv,

xist, an end

All thin;^s nnder h*avrn are pmdncpil hv a tr'ie princi[)'p. Iifiire, ilii^ prlncipl.' must first an' tlieii < have thin;;s. \ hen this prinriple ceases \<> evml. thiucs of conrNe ct.me to, Henre, if ui the mind ihfi*- he one ihini; not ^eiinint- or Moceie. then. n!thou.;b the man art it ih siill as if lie did not. Henc, tlie siipeiior lu in deem> siueenlT valnahlM tor XMun's iicart may he without an inoinceritv, and mH\ perfect itself- This depends on ourMoreoTer, uitho-njli smcentr it selves ther is no ;;ood work which ve muy not perform. that h^ ^hich we pttrl'tut uurAclTKt, \et it do<> uot rett hctv hut apontaneouitl) lluwt uul Xm
t
,

Ihtra.

* * Thtii In one

pAra{^pb wc v
I
!

luld, ibat th rai^ea ar bulh

Prophatt, Sorctrvra,

l^t,

or fKiUkl to the goda

Sec.

XXVL]

CHUNG TUNG.
^

2S

Sec.XXVL
Hence
will

the utmost sincerity is interminable.

Not stopping,
far, it will
it

it

endure long;
:

enduring long,
it

it

will

become manifest;
bewill
it

becomia

manit'est,
I

will

extend far;

co.ne t.iick an
rise
hi:^h

su)>tantial;
forth.
h^i^'it

extending becoming substantial,

bright:i3ss are
it

and shine

Its thickness is that

by which

c6atai:i3

tings. Its
its
its

aal

what overspread
perfects

things:
things.

extent and duration, are that by which

taickn3ss and substantiality
it

By

equals earth; and

Its

by

its

height and

spbndour
limit.

it

equals heaven.

extent and

duration are without

He who

possesses this sincerity,

without shewing
will

himself, he will shine forth, without

renovate others; without acting, he will

of heaven and earth

moving ho perfect them. *

i.

The law

may

be expressed in one word,(

:

e. sincerity).

They do not
is

create things double

hence, their

mode of producing things

The way
splendid,

incomprehensible.
is

of heaven and earth

substantial, thick, high,

it

extensive, and permanent. Heaven, although

is infinite in

apsun,

pear but a small bright spot,

extent.

The

and constellations, are suspended in it, and it overshadows all things. The earth, although it appear but a

moon,

stars,

amall heap of dus% yet by

its

extent and thickness,

it

sustains

the mountains Hwa Yoh, and feels not their weight. Ic contains the rivers and suffers them not to flow away. It sustains
all things.

Tie mountains, although

they appear like the size

of a stone, yet they are so extensive, that trees and grass grow
Chlng Tsze says, that vtliat is calle?' the virtue of the highest sincerity, shines fortk to the four winds of heaven, and is preserved in the ceutre. When it has contiaaed long, then its evidences come orth, and it increases in extent wrilhout end. When it extends tc deep and thick ;biag Gttbta^ pi great distance, then it accomtilates, becomes broad, MkI tiiick, it issues tortile rises bi^h, aod ftbiaes forth in full spleiuioarc

24

CHUNG YUNG.
The

[Sec.

XXVI. XXVIl.
and pearls arc con-

on them,

birds and beasts dwell on tkem,

Pee dwell
in

cealed in them.
ful, yet

waters, althouu:h they appear like a spoon-

they are unfathomable, and the

Yuen To, theKeaou

Lunfr,

and the

Yu

them, and vast treasures are produced

by them. The ode says ''How excellent are the ways of heaven!**
This speaks of the reason why heaven acts wise says, how
brilliant are the purity
like

heaven.

It like-

and virtue of Wan Wani^!

This also speaks of the reason

why

Wan Wang

was

Wan

Wang.

His purity was also endless. *

Sec.

XXVII.
!

How

great

is

the

way

of the sage

It is

vast and flowing as

things
!

the ocean.

It issues forth
!

and nourishes
!

all

It is exalt-

ed even to heaven

How

abundant

It

contains three hundred

outlines of ceremonies, and three thousand minute particulars

thereof. It waits for its

men, and then

is

w alked
tlie

in (or practised).

Hence
the

it

is said,

that without a

man

of

most exalted

virtue,

supremely excellent doctrines

the superior
it

cannot be concentrated.
studies
its

Therefore,

man

honors virtue and

in

order to carry

in

to the

utmost extent, and to exhaust

"we

s-ub-

the above sections the meritorious operations of the liijjhest sincerity, had Since, are now callbeen declared P'jual to hearen and earth. ( two oltheir Mi|remc deities i, ed to take a >iew of heavt-n and earth, in order that wemayloriii home idea of consummate

sincerity: for alihoiij^h heaven and earth are .jrcat. yet their j;oveniiiii; principle may be exprensed in iie word ; that is, the true, undevialing, sinj^le, piir and permenant princinle hj whieh all the mmementsof the Yin and Yanjf are regulated, t * A^;ain, as the principleB by whih heaven and earth art, are perfectly void of the leist selfeshm-ss, and ate unceastheir ojierations, so ^^'an Wan? beinj ly his supremo virtue as it were absorbed irij^ in into heaven and earth, his virtie was likewise witliuut the least mixture of hunuui passious, and interminable in its renovating power.

Hid the above paragraph carried the matt'-r no farther, than fnniainlain, that it is the and that genuine holiness is ihe to imitate the holinens ol the Supreme Heing saint in nature, though not in ilegree, in good men ts it is in (.'od, then both reason and revelaon a jierfect level Miit lo place cre'ited man would oortoborate the senliuienl. fjon witk the Hiijireme cr<ulor, whieh appears to us to be the intention nt tliis. nnd ( veral other but llmse who are grossthi<< extraordinary trentise, is a sentiment which none tmssages of
doty of nun
;

I3-

i|;norant both of

Cod and man can

pos.sibly entertain.

tt Are there

There

is

not faini traces of the divim> character lo be observed in these exprrssionsl at It^ast n reference to some priuciple auporior to, and oonstaoilj rrgulaling th

&]>eraLiou of the great

Yin and Yung.

Sec.
tile

XXVII. XXVIIL]
He

CHUNG TUNG.
rises to the highest elevation

25
and

and minute parts.

splendor,

yet walks in the due medium.

He makes

himself

perfectly acquainted with ths old,

and

at the

same time studies

is

the new, and pays great respect to the decencies and proprieties

of life. Hence,

if

placed in a

hii^h situation,

he

not haughty.

If he occupy an inferior station, he does not oppose authority.

When

a country

is

under the Government of reason,

a country

his

words
si-

are sufficient to raise him to an o3icial situation (perhaps to the throne).

When

is

not governed by reason, his

lence protects him. 'The

Ode

says,

"Thus

intelligence

and pruis

dence protect his person. " Tais passage agrees with what here said. *
Sec. Confucius says.

XXVIII.
ignorant,

pushes himself into

office,

Upon the man who is who holding a low

and yet

situation, assuines

authority, who, although living in the present age, returns to the

ways

of the ancients, the divine judgments will surely come.

It is only the

Emperor who has

if he

a right to fix the ceremonies, re-

gulate the laws, and adjust the language. But, although, one sit

on the throne,

to institute ceremonies, and music

requisite virtue, yet if he sit not
to institute ceremonies.f

be without virtue, he dares not (or ought uot) and although he possess the
;

on the throne, he has no

right

* One Commentator says, that what is said in this Section is not intended to pxtol the saje, but his Taou. As we have already observed, it seems i:npossil)!e to comprehend what this Taou is. Here, as in many other parts of iheir writings, it is said to he omnipresent and to fill and infl'ietics all things. No.v the vecy same is repedledly said oi" the virtue of superior men and of the sage.
t Did the power, which according to this section the Emperor possesses, extend raerciy te the civil lavs of the S .uire, ii 1 t ^h^ c^iiein ).ii3'! ofpj ite it3r3i i.-!v3 aao.igiui'.i, we selittle reason to object to it, a!thou.j'i we are of opinion, that all human la\'s should be founded on those whioh a.e stamped wit'i divine aiitliorit; Bit, w!)en w^ take into consideration, that those cerimonies over which the Emperor possesses a sovereign power, embrace ail the forms o homage and worsliip dJ3 to the gods, as well astlie forms or politeness due to our fellow creetures, we feel ourselves warranted, both by rea'^on and revelation, to declare, that no created being, whether man or Angel, has the smallest degree of right to prescribe to his fellow craat-ires, the mode in which they ought_to pay their homage and adoration to their AUiighty Creator, Preserver, Bad Benefactor.
)
i
.

26

CHUNG TUNG.
I

[Sec.

XXVIII. XXIX,
of the

Confucius said,
ty,
I

can speak about the

not

rites

Hea Dynasis

but the

Kingdom Re has
rites

left sufli(>iont

records of them.

have studied the

of the Yin Dynasty,

I

l)ut it

only the

Kingdom
sent;
I

of Sung, that has preserved them.

have also studied

the ceremonies of the

follow

Chow Dynasty:

they are practised at pre-

Chow.
Sec.

XXIX.

There are three important things for^hose who govern the Empire, and where they exist the errors of men will be few.
Although, the ancient kings understood these well, yet there

now exists no sufficient documents to prove them. Without proof,

there isn) credit, not beingcredited the people do not follow them.

The present

sages, although, they understand these things, yet

they hold not high situations.

they are not believed;

Not

holding high situations,

the people will not follow
the root of high principles

them.

Not believed, The virtuous Prince possesses

and manifests them

examines the laws of the three kings, and errs not. He stands as one with heaven and earth, and rebels not. He confronts the gods without any
in himself, to the people.

He

misgiving.

He waits a hundred ages till a sage come, and does He who confronts the gods, without any misi^ivin*'-, knows heaven He who waits a hundred ages till a sage comes
not doubt.
;

without doubting, knows men.

moves and

for

Hence, the virtuous Prince ages shews the Empire the way. He acts and for

Tliefce three important thinffn are tho repiilntinp: oTtlie rcn-monies. fivinp Uu- laws. ud dju^lin^ the lunguajje. It is t)iil\ ihf Kmitfror ( the Son of hi-awn ) who |o.s.sfs.srs authorithtse impDrlHiil ihinj;?*. NN lure thev nre properly remilatrd thr t.'ovcinmrnl ty to rt-^ulutr of kin.MlDrnH will not (liflfr, the custDiiib of faiiiili* >> ill he (lu- .sunie, and the itroi s of mrn Hut. Hhh<Mi^;li the anri nt kinRs <if llu- He imd Shaii^ D\ niiot* iuh > Tao^ will he (rw. inl Woo Wa/in. untlt-rslood thcM- things, \et tiierc art- no aiilhcntir tlorunu-nfii Irfl. hutlioicnl to to the ptople nliat lluir liiw ami nrriiionien wtie nd, althoiinh ;\^vs of (lie pri>ea( pr>ve day, nch n ('onfucius undersliind ihr.sr in|>orlant niatlern w.II. \et tm t\iv\ (io not ncrupy Ilrnre it ii uiil> th >;., tormina liij(h oflicial fciiuations ihiy are tiot rreilited h\ llie iH<|>lr. an he (l(K<i one o' a triad i^ilh heavrii and tarth, mid the all rtnovaliii'.; power r>f whose >irtiie e?teid to \fiy an ot the iMii\ri!ie, who oiifjht to Mt on tin tlirone. hrraune it is (n'\ anch a uw u who iinite< n lunirelf that virtue aad authority, which aie oecibsarr id oider to effect Uio couipletfi rvauTalJoo of lurn.
.h
, 1

Ssc.

XXIX. XXX.]

CHUNG YUNG.

27

ages gives laws to the Empire. He speaks and for ages gives a model to the Empire. Those who are at a distance look to him with respect those who are near are never wearied with
;

not hated, here, not rejected." Perhaps the fame of such a one will continue night and day
him.

The ode

says, " There,

forever!
will

the virtuous

must be such a man

consequently

soon obtain fame in the Empire.)

Sec.

XXX.
Yaou and Shun and
he
imitated
the

Confucius took his principles from

elegantly exhibited

Wan Wang.

Above,

seasons of heaven

below, the laws of water and earth.

He

may

be compared to heaven and earth, in their supporting, conall things;

taining and overshadowing

to the regular revolutions

any mutual
injur)^

of the seasons, and to the successive shining of the sun and moon.
All things are nourished together, without

The laws of nature move together without any mutual opposition. The feeble energies of nature resemble the flowing of
of rivers, and the more powerful, the abundant production and

changes of things. These are the reasons are great. *

why heaven and

earth

As the cnclnsion of this section shews why heaven and earth are great, it is likewise here stated that Confucius was the same as heaven and earth. For he united in his own person, all the virtue of heaven and earth, as well as the whole body of the sages. The otmost fulness of divine virtue was manifested in Yaou and Shun. Confucius, therefore viewed them as his ancestors and received and handed down their doctrines. There were no laws more complete than those of Wan and Woo Wang, hence, Confucius exhibited them in their beauty. The revolution of the seasons are fixed and move ou with self-existent power, henoa the sage made them his pattern. There exists nothing whatever which is not supported, overshadowed, and nourished by heaven and earth, in the same manner, the astonishing, allmoving virtue of the sage, pervaded the universe. Thus it is evident that, Confucius united in his own mind all the virtue of the holy gods, and in his conduct, all the lawg of the ancient * and sacred kings. * *

* From such statements as this, one is almost led to conclude that the admirers of CoD' fueius, consider his virtue more extensive than that of the gods ? that being the case, it is not to he wondered at, that the Chinese to this day pay divine honors to this frail, fallible, sinful mortal. Had thev but one such view of the divine glory and majesty, as the Prophet Isaiah was favored with, * thy would shudder at the idea of offering religious homage to the most emiBently virtuous among mortals who, when compared with the Most High, are but feeble and polluted worms of (be dutt. Isaiah Chap, VI.

28

CHUXG YUNG.
Sec.
It is

[Shc.

XXXI.

XXXT.
is

only the most holy

man under heaven who

hii,^h

possessed

of that dear discrimination, and profound intelligence, which

qu;ilify

him for

lillinij

situation,

who

possesses that
fit

enhu'ijed liherality,

him for bearwho manifests that firmness and magnanimiing with others. who is actuatty, that enable him to liold fast good principles by that benevolence, justice, propriety and knowlege, which ed
and mild benignity, which

command reverence and who

crimin.ite.

is

so deeply versed in

polite

learning and good principles, as to qualify him rightly to dis-

Vast and

ex:te:isive arc the effects

of his virtue!

it i3

which flows unceasingly. It ia like the deep and as heaven, and profound as the great substantial and extensive
living stream,

abyss!
rt.

When

manifested, not one of the people but reverences

disbelieve.

i,i

words not one of the people

In his actions,
tills

not one oftlie people but take delight. Hence, his fame

and

barians.

passes over the boundaries of China and reaches to the barWherever ships sail, or chariots run, wherever human
strength extends, wherever the heavens overshadow and the
earth sustains,

wherever the sun and moon shine, or frosts and

all

dews

fall,

among

who have blood and

breath,

there is not
said that

one which does not honor and love him.

he equals heaven. *

Hence

it is

This Section speaks of the inlellip;pncn; of which som arc possessed when horn. It doe* ^|:|H;iir howeviT but what they consider such perl'ert (HiiniistMence attnmnhle bv tbos who ave not the gootl fortune to be born with it. Their most e\tniv.i)jfant assertions in refer, ik e to the ellViMs of sue li \irtue and knowledge, as the most eminent ^nl;e are said to havt possessed, are not only destitute ol" the least shadow of oviileiioe. hut are made in direct con" JKlirli'iM lo >lie most salisfm l.iry e\idenre. They arc v%ithoiit evidenee; for, acoorciiug to ther own historical rerorda, the virtue of Confucius ( by far their preaiest saoe) was so fur fi-om the boundaries of the celestial ) and passing over Jillinic the middle country ( China so as loexcite their ailiniration and renovate their morals, that it I-'f ppe, to lh; barbarians, had etrenielv little etVect on the f-.r ^rcn<er part of ihn-c bv uliom he was inimedi;ilel\ surThe\ are roiitnulieled by the most satisfactory evidenee, for. when he who was at ri)un<led. gnperior to the nio^t eminent sa>;es of antii]iiitv. as the heavens are Tii^her than the earth, ttKernacled anion": wien, lie was so far from beini; penerall v "dmired aud imitated, tbl h was tbe object of dcrisioD and itatred to a rirbellious and obstinate race.
not
I

Sec.

XXXII. XXXIIL]
Sec.

CHUNG YUNG.
XXXII.

'

29

It is only he

who pos sesses

to

the highest sincerity under hea-

ven,

who

is

capable of discriminating and fixing- what are the

proper

duties belonging

each

of

the

human

relations,

who who

can establish the great foundation of the Empire, and comprehends the manner in which heaven and earth pro!

How duce and nourish. Who should such a man rely upon How profound his virtue! How vat ardent his benevolence Unless a man possess the knowledge of the bright his heaven
!

discerning sage, he cannot

know such

a man. *

Sec.

XXXIII.

Put on an upper garment above ornamented Robes; detest display of ornament." Hence, although the path of the superior man, appear secret, yet it daily becomes more splendid, while the path of the mean man, although, he strive to

The Ode

says, "

exhibit

it,

daily vanishes

from

sight.

Although,
it is

the principles

of the superior
dislike.

man seem

tasteless,

yet they do not produce

still

Although, apparently plain, they are

elegant. Al-

though, his conduct

cording to reason.
results,

may appear

confused,

nevertheless ac-

He knows

the near beginnings of distant

the source of manners, and the bright manifestations of

minute: such a

what

is

man can

enter the path of virtue,

t The superior man studies for his own good, and is careless whether men consider hirn a scholar or not, lience, he bends his \\;hole attention to fundamental principles. Once established in these, his virtue naturally shines forth and cp.nnot be concealed. The low man, on the aontrarv, studies with a view to catch the admiration of men, hence, he bends his attention to external ornament, and neglects the root, the consequence of which, is, that his shewy virtue soon decays and comes to nothing.

that few will feel disposed to call in qnestion the concluding sentence of namely, that none but a man of the brightest intelligence can understand what sort f man the Chinese sage is. Poor man, he seems to be lamentably ignorant himself on this important point. He seems to have forgotten that he is a finite crea'ure, and from the blindness of his mind and haughtiness of his heart, imagines himself the omnipotent and omThus, esteemiiig himself infinitely wise, he labors under the destructive influniscient God. ence of the most gross and dangerous ignorajace, viz. Ignorance of his Creator and ignorance of himself.
is

* It

presumed

this section,

30

CHUNG YUNG.
The Ode says." Although what is
out at some aperture."

[Sec.

XXXIIl.
it

deep, be concealed, yet

shines

But, -when the superior

man

examines himself, he finds no cause for shame or self-reproach. It is the conduct of the superior man, when unseen by human eye,
that cannot be equalled.

The Ode says,

cause
for

"

Look

into your

own chamber, whether you have

when he moves
not,

shame

in the
is

presence of your household gods." Hence,

the superior

man

respectful, even
not.

and

sincere

Again, the Ode says, " Advance in silence to worship the u^ods, renovation takes place without of superior virtue, without noise or strife. " Hence, the

when he speaks

mm

exhorting the people, causes them to receive instruction,

and

without being angry, makes them more afraid than the instruments of punishment can do. The Ode farther says " He makes no display of his virtue, yet all his olUcers imitate it. " Thus the superior man ( i. e. virtuous prince ) by his simple, solid
gravity gives peace to the Empire.
illustrious virtue

The ode says "

cherish that

which is Confucius says, sound and colour are things of the least moment in the renovation of a people. The Ode says " Virtue is
lour."
Jight as a hair, "

without ijrcat noise and without co-

But a hair has comparisons. The highest com(

parison

we can make

ot

the sage's virtue

is

is

the containing

power of heaven above, which

without sound or scent*

Conclusion.

On

the right

is

the

D-'ird.

Section. Tsze Sze having in the for-

mer sections

carried the discussion to the highest point, in this

lurns ba( k and t-xamint's the source. He begins again at th rcunmencciuent of moral science, wliich consists in })aying the most serious attention to our secret thoughts and actions, and

pushes the reasoning

till

it

reach that simple, solid

gravity

Had they contented thera<-levei simply with saying that virtue is not componed of aoy iuttrial subntimr, all men wmihl h.ivi- nnHrstool llieii m anin^; hut whin tluv compare that quHlitv in iMornl iif^.nts. which rail Tirliir. to ihr rfMHinin>; and ovrrshmlowing j-^mtf of thf inaliTiiil hra\fu-<, th yaii- rviileDtly talkin^; abeut what neilber lhe_y tbt:elTf>e, %ur aoji olht-r pt-rsou Ciiji furio an hWh uf.

mm

CHUNG YUNG.
:

SI

which produces abundance of peace and tranquility through and praises its admirable beauty, until he the whole Empire speak of it being without sound or scent, and then stops. For
he takes up the most important ideas in the treatise and draws

them

to

one point.

His intention

in thus repeating again

and

again for the instruction of

men

is

most deep and important^

Will not the student do his utmost to understand the doctrine? *

* In this treatise which contains the leading doctrines of the Confucian Phoilosophy there In the first place, it presents us with no accurate are two grand and fundamental defects. accoant of one self-existent, Almighty, Omnipresent, and Infinitely Gracious and Holy Bein^ From this as a natural consequence another sad as the Creator and Father of the universe. defect arises viz. the perfect absence of a single direction how guilty depraved man may regain the favor and image of his Creator.
,

least degree
feel

to the gods, be inculcated, there is nothing said of these beings in the and love which man should calculated to inspire the mind with that reverence towards the supreme Being. He who was honored with tle distinguished appellaalways tion " The wisest of men" declared that the fear of the Lord is the beginning of wisdom, but here is a whole fabric of wisdom built \f ithout that which the wise monarch of Israel coa-

Although reverence

idered the foundation stone.

SHANG LUN.
CHAP.
1.

1.

Confucius says, to learn and constantly digest^

!

is it

not

delightful

*
!

Is

it

Is not he a superior man,

not also pleasant to have a friend come fi'om a distance f who does not feel indignant when
!

men
2.

are blind to his merits

Tew

Tsze says,
:

it is

seldom that he who practices

filial

piety,

and manifests fraternal

affection, takes pleasure in disobey-

ing superiors

not

to feel

pleasure in disobeying superiors,

is

and yet to be guilty of rebellion,

a thing which never happens.

The man of

superior virtue bends his undivided attention to

fundamental principles.
J)ractice naturally follows.

Once

established in these, virtuous

Do

not

filial

piety and fraternal res-

pect constitute the stem of virtuous practice ?^

3.

Confucius says, that

fine

speech and a

fair exterior are

seldom associated with

4.

virtue.

Tsang Tsze
in

said, I daily

examine myself

in three things;

viz.

whether I have been unfaithful in transacting business for

men, whether
cere,

my
I

intercourse v/ith friends I have been insin-

and whether

have neglected to reduce to practice the

instructions of roy Teacher.

5.

Confucius says, he

who

rules a country of a
to business ;

thousand

chariots, should

pay serious attention

obtain the

* When the knowledc^e we acquire by study, is by long and repeated meditation perfectly Bjatured, and wrought invo the mind, it becomes a source of pare delight. t By a friend is jneant o:>e of the same class, or disposition with yourself. When your knowledge and virtue attract those v;ho live at a distance, then those who are near will kuow yoa ; nd when you can extend your virtue to others it becomes a source of joy. X Whether I possejs knowledge or not, depends on me, but to know whether I have knowledge or not, depends on others henrie should they not know lae, what cause have 1 to be angry. Filial piety is the stem of benevolence, but virtue is the source of benevolence.^
:

t This doctrine is defectire, because it views ohedsence to parents, as the highest and first branch of benevolence, or virtue, and thus excludes our duty to the Supreme Being altogether. But if we ought to love, revere and serve our parents, more ihaii we love, and serve other mer., besause ear obligations to parents, are greater than to other men, then upon the same principle, cur first and chief love, reverence, and obedience are due to our Father in heaven, to whom oar obligations are unspeakably greater, thaa they can possibly be to the beat of earthly pareats.

SHANG LUN.

[Vol.
in
Ill's

1.

conf.derce of the people;

be

economical

expenditure^

and employ
G.

his pejple at the proper seasons.*

s.iys, lot

Confucius
,
.

a son,

when

at

home, practice

filial

and when abroad, perform the duties of a younger brother; and sincere, shew universal benevolence, and make friends of the virtuous, and if he have leisure, let him spend it in
pict
hr^

rMicrent

s:u1y.
7.

Tszc Ilea

said, he

who esteems
lust;
his

the virtue of others,

his

and

tTirns his

mini from the love of

who, with

whole

roi-yht

serves his parents,

devotes
if

person to the service of his

may
B.

Pnnce, and is sincere in his intercourse with friends, although he be deemed unlearned, I must esteem him truly learned.
Confucius says,
ruled by fidelity

the superior

man

!)e

not grave in his

conduct, he will not be respected, nor will his learning be solid.

Be

and

sincerity.

Have

not a friend inferior

to yourself.
J).

If you err, fear not to reform.

Ts^nu" Tszc said, be careful to perform aright the funeral

rites of

parents (or deceased relatives,) and oiler sacrifice to dis-

tant imcestor?,
10.

thm

the people will return to substantial virtue.

Ts//^

Kin asked Tsze Chung, saying, when our master

province, he

comes

to

tlic

heliini.srlf

ask the Prince, or

is

must hear what are its will it be told him?

politics: will

Tsze Chung

replied, our master

benign, upright, respectful, polite, and con*

decendinu:;
qrcirinir

by these he obtains information.

from that of other men.f
lives,

His mode of en-

diJfers

11.

Conhicius says, while his father

f.ither dies,

observe the bent

If for

of his mind; when his

look at his conduct.

three years Cafter his father's death), he change not from the
prinf ip!('S ol

liis

father, he m:iy

Ijc

called a fdial son.|

The Princo shouM not en}] n)>on tl'o ppo lo lo Ho po\prnmpn work ciili'.r in iht jprinjj, when ther our;hi to plow nnd nw the liclHs, or in tlie Ivirvest whn they arc emplo^fd io rrnp'iM^ btit in winter, when they have spore (inio this is what in intended by employing th*
;

people 5casonahIv.
t

Snrh wim

lh<
I'l

eniincnr(> of the

ronnirv, the
opinion.
*

incc inroruittd

MRe'* wisdom nnd virtnc, that when he nrrlvod in ny him how he cniiductcd ihc aOairs of gotcrnnirnt hoiI oxkcd hu
itis

aUbou^h

If n mrjn hoforr ihrop ycnr. nftor thf I'mlh of hin f.tthor, drrin'e from his conduct uiay be virtuous, he oauQol bu couiidcicd a dulilul $oa.

priooiplej,

Chap.
12.

1,]

SHANG LIW.
Yew
of the greatest moment.

Ts2;e
is

says, in the practice of politeness a mild de-

portment

This adorned the conduct

of the former kings.

But

there

is

a mild pliability which ought

not to be indulged.

When

one knows only

how

to be pli;ble,
this is

and does not regulate

his pliability

by propriety,

v/hat

ought not to be done. 13. Yew Tsze says, he who makes just agreements can fulfil lis who behaves with reverence and propriety, his promises,
"

puts shame and disgrace to a distance. He who loses not those whom he ought to treat with kindness and respect, may be a
master.
14.

Confucius says, that the superior

:

man

seeks not to

pam-

per his appetite, nor to live at ease

he

is diliecnt in

the prac-

tice of his duty, cautious in his words, and comes to Such a man right principles that he may be corrected.

men of may be
is

said to be a lover of learning.*

15.

Tsze Ldo asked what may be said of h'm who

;

poor,

yet free from servile adulation

rich yet void of haughtines?.

is

Confucius replied^ he

may
;

pass, but

not equal to him

who

though poor, yet joyful

rich yet a lover of propriety .f

Tsze Kung
polish.

ode says, cut then smooth, carve then Confucius answered Ssze (Tsze King) begins to bs
replied, the

capable of quoting the poets. Tell him the past, and he knows the
future, (or give
It?.

him a hint and he knows the

says,

conclusion.)]:

Confucius

be not sorry that

men do not know

you, but be sorry that you are ignorant of men.

superior man's mind is not much concerned ahout high livinjr and elegant mansions, bent upon the duties of his station, always anxious to reform his former errors and make up his former deficiencies; hence his readiness to applj to men of virtue and knowledge that he may learn of thera to correct his mistakes.

* The
is

but

to

t Tsze Loo a disciple of Confucius, had formerly been poor, but afterwards become rich. In both situations he had endeavourel to preserve himse'f frcm falUng into the two evils which ordinary men in these situations are liable, namely servile flattery, and haus;hy extravagance; hence he put this question to the sage, and the latter answered him, so as to praise him for the attainments he had made, and at the same time to stimulate him to aim at greater eminence than he had yet reached.

X Tsze Kung having heard what the sage said of being able to rejoice in the midst of poverty, and to delight in propriety even when rich, inferred that he meunf more than he had expressed ; wherefore the sage complimented him on being able to quote the poets in illustration of hi master's ideas.

SPANG LON.

[Vol.

1,

CHAr.

11.

1.

Confucius siys, he

who governs by
its

virtue, resembles the

north polar star, which remains in

stars revolve round
2.
it,

place, while all the other

it.*

and

incline

towards

Confucius says, the sense of the three hundred odes

may

be expresseJ in this one sentence, f" L3t not yoar thoughts bs

impure"
3.

Confucius says,

if

you lead the people by the laws and

regulate them by penal infliction, they will escape punishment,

but be void of shauie; but lead them by virtue, and regulate them

by propriety
in virtue .i
4.

then they will

feel

ashamed of vice and advance

Confucius

said,

at

fifteen I

was bent on study

;

;5[

at
se-

thirty

my mind was
;

firmly

established

at

forty I

had no

doubts

at

lifty I

understood the

w ays

of heaven,

and at

venty the wishes of my heart passed not the proper limits.

5.

Munsj

Tszc asked what

is filial

piety.

Confucius repliedf

Fan-Che driving his carriage, Confucius told him, that Mung E had asked him what filial piety was, and that he had told him it was not to oppose. Fan-Chb
not to oppose (propriety).
said,
*

what did you mean?

star,

Confucius replied,
pole.

when

living,

The north polar

p'lle
;

means the north

The south pole

de;;rees, the uorih pole oitencls outside the earth tliirly df,;rei's.

within lh earth thirty Fro-n this circumstance th4

is

south no:lh

is

invisihli;

o.t is the a\.Ic

it,

o!"

round

royal seat, and such is the nil pervading inlluence of his virluoo^ are attracted and renovated by it. noid," this does not say that if you have this one word JOU mtjt ctst away n'! the odts, but that the v.]vi]c sense of these odes resolves itself into this one sintimont. the laws". Laws nnii |>uiiishnieiits are but the means of putting t "Lend tlie people by in force those poliiical principles of wliieii virtue and piopiietv oufjht to be the foundation, bat if the Prince vainly depend on Ihws and punisluuenls, while he ne^l'Tts to inculcate the radical princip'os of virtne and prop* r l)ehavir)ur, the p'ople will nierolv endeavour to 8%oni punishr>jent| but wi)1 still retain their evil disp"siti>ns and wax worse and worse. On the other hand, he wlux leads them by virtue and ret^ulates theiu by prnpriet\, wi!! notoidy make them ashauu'd of tbeij? ices, but will e>.ci'.<.' them to self examinnlinn, <|tid reformation. % " I W.IS Im'mI on stndv." The siij^e \vji< born with prrteel K't:'<'vlo<l.r( ^nd oeodod not t tdvoiice step by step ; but he laid down ibii a:> a rule for SluJubU in ^eiicrAl.

and lend towards it. elTort on bis part, occupies his txamp'e, that all his suhjectH t " May be expressed in one

coiisequenlli the north pole is einploveJi to illustrate this point. Thd the heaven-;, it remains in its place and nil the heavenly bodies revolvo In the same manner the Prince of penuino virtue, without any

Chap.

11.]
(i. e.

SHANG LUN.
parents) according to propriety,

serve them

when dead,

bury them according to propriety, and afterwards sacrifice to

them according to propriety.* Mung Woo Pih asked about 6.

filial

piety,

Confucius replied,

a Father and Mother alone are grieved for their children's sickness.f Tsze Yew asked what is filial piety? Confucius replied that 7.
in the present day,
filial

merely to nourish parents,

is

considered
if

piety,

but

we

feed our dogs

and horses

hence

we do

not

honor our parents, what preference do Tsze Flea asked respecting filial 8.
it

we

give them.

piety.

Confucius sai5>

is in

the manner, (or countenance) that the difficulty lies.

9.

Confucius said, I converse with

he never calls in question

Hwuy the whole day, my doctrines. He appears dull,

dull.

and
but

when he retires, he

investigates in secret, so that he can illustrate

is

my

doctrines.

Hwuy

not

10.

Confucius says, observe

motives.

Examine where his Hov/ can men conceal themselves Confucius says, make yourself completely master of what you know and constantly learn new ideas, then you may be a teacher
themselves!
!

what a man does. Look at his mind rests. How can men conceal

of others.
11.

Confucius says, the superior

is fit for

man

is

not a mere machine,

which

one thing only.

* Fan Che was a disciple of the sage and was driving his carriao;e on the occasion. Confucias fearing that Mung E might misunderstand his answer, and suppose that he meant to say that not to oppose the will of parents was filial piet^ hence he entered iuto conversation with Fan Che in order to explain the point, which was, that riot to act contrary to the fitness of things, is filial piety. At that time the families of three oi the great officers of Loo had assumed the performance of ceremonies ahove their station. Confucius wished by this auswer to arouse tbem to a sense of the impropriety of their conduct.
,

t An ancient book savs, that the filial son gives no cause of grief to parents, by doing any thing wrong; hence the only thing they are concerned, or grieved for, is his sickness. Some Commentators say, the meaning is, that parents I'eel constantly and deeply- concerned for the sickness of their children, even at the time when they are well, and that the filial child embodies this flpirit in himself, and constantly feels the most tender concern for his Parents. X Tsze Hea was too grave and formal in serving his parents and elder brothers. Thus being' deficient in suiting his external deportment to the act he was performing, he failed in according with the feelings of his parents.

Ching Tsze says, that the instraction given to E Tsze, was suitable to all men. That given to Woo Pih, was impaired on account of his being a man which caused much grief to Tsze Hea was people. Tsse Yew nourished his parents, but wis deficient in shawln^ respect. con"ect and just, but somewhat wanting in mildness and pliability. Each was taught according to the superiority, or inferiority of his talents, and according to his short comings. This coamteadable sods of coQmuaicatiag iostmctioa was geaerally &doptsd by the sage*

6
12.

SHAXG LUN.
Tsze Kung asked who

[Vol.

1.

Confucius reis a superior man? who first practices his words and then speaks accordinirly. Confucius says, the superior man possesses $i:ener d bone13. volence without selfish partiality. The mean man is s; ifsb,
plied he
partial
14.

and void of general benevolence. Confucius says, if you read and do not
le irn
:

reflect,

you

will

lose

what you

if

you think and do not

false

stu.iy,

you are

uneasy and
15.

in danger.

Confucius says,

oppose

principles, for they are

injurious.
16.

Confucius said, Yew, permit

me

to tell

yon what

is

know-

ledge.
it,

What you

are acquainted with, consiilcr that \ou

that

know

what you do not understand, consider

this is

you do not know

it

knowledge.

Tsze Chang studied with the view^ of obtaining a govern17. ment appointment. Confucius says, hear much, that you may diminish your 13e careful what you say, then you will seldom err. doubts.
See much
in order to lessen

dangerous uneasiness.
will

Pay

p.iuch

attention to

your actions and you

seldom repent.

He who in

words
18.

rarely mistakes,

and who seldom

an

finds cause to repent of

his actions, already possesses

oflicial

emolument.

Gae Kung asked how

the vicious

he might secure the submission

of the people.

Confucius replied, promote the upright and put

down

and the people

will obey.

Promote

liie

vicious

and put down the upright and the people will not o!)oy. Ke Kang asked by wliat means the people might be made 19. respectful and faithful, and stimulated to the practice of virtue.
Confucius replied, rule with firmness and dignity, and they will behave respectfully. Exemplify filial piety and tenderness, and
the people will be faithful.
the ignorant,
20.

Promote

the virtuous

and instruct

and they

will be stininlat<Ml.

Some one asked Confucius why

;

he was not in an

ofliri.il

gituation

to

which he

replied, the

Shoo-King when speaking

Chap.
of
filial

111.]

SHANG LUN.
and
fraternal
alFection
;

piety says, in good government nothing is manifested,

piety
;

but

iiliul

he

who

practices these

goTcrns

why

consider

him only who holds a government

situ ition to

be acting the part of a ruler?

21.

Confucius said, I

know

not

how a man who

is

destitue of

truth can proceed.

How

can a large carriage go without a bow,

affairs
it

or a small one without a yoke?

22.

Tsze Chung asked whether the

hat
it

of ten generations

might be foreknown. Confucius replied,

may be known from the

rites

yin Dynasty, Hei Pynasty

v,hat
it

\^

took from, or added to the

it

of the

and from the Chow Dynasty

the

may

be

known

took frcm, or added to the

rites of the

Yin Dynasty.
then the affairs

S i:>po33
of
til

my other succeeds
may
be
it is

Chow Dynasty,
for

Em^pire

known

a hundred ages to come.*

23.

Confucius says,

adulation to sacrifice to a god, to

whom we
right

ought not to
to

sacrifice,

and

to

know

that a thing

is

and not

do

it,

is

w^eakness^f

CHAP.

111.

1.

Gonfiicius said,
;

Ke She

uses eight bands of musicians at

his family feasts

2.

if

he can bear to do

The

three families used the

what may he not do ? Yung Che (a kind of music

this,

pi ly-d at the

removal otihs Imperial sacrifices) Confucius said, tih 0}d says, *' It is only the Princes who assist; the Emperor
looks mild and benionant,"
the three Mandarines!]:
* The sage knew the fut-n-e only by reflecting oa the past, ^nd not by anv low arts as people of aftev a;es p.eieiKled to do. Thus Confucius renounces all claim to the being inspired with the know'ecige of fu.nie events. Y\cY- n;nn h >9 gods, whom those in his station are bound to worship. For instance the t Era^^eror sacnlicos to Heaven and Eaith The Prince to the local deities. The hl^rh Officers the houshold gods, and the common people to their ancestors, to 'f anv person sacrifice in the pnVic Temp es tp any god ^yhich does not belong to his class, it is with the view of flattering thre deit/ in order to o'oain bapoiness. t Ke She wt> one of r'le =uperio oliicers of the Loo country. The Emperor employed eight band^s, or ranks of miisicians at his feasts the Princes six, and the ii;reac OlHcers of slate four. Ke She used the music and ceremonies of the Emperor; on which account Confucius remarked that smce bp wa capable pf doing sucji a thing as this, there was nothing so bad that he would V
:

How

can

this

apply to the Hall of

no* do

it.

the Emperor sacrificed in the ancestorial Temple they satig the Ode called Yun^-r, while the SHcrifioes wp.e removing. Ttiis Ode says, that the Emperor looks benignant, aud it'is only tributary Princes who assist him. The three Mandarines had at that time taken upon them tq 8ing this Ode at their sacrifices. But as its language couM not apply to their sacritiocs, CoaIpcius ridicules their ignorance and irregularity in singing it.

When

6
3.

SHAXG Lr\.
Confucius says,

Vol..

1-]

propriety!
4.

How

can a

how can a man devoid man destitute of virtue

is

of virtue practice
play music
of

Ling Fang asked wliat

of ceremonies,
;

the

source

propriety?

Confucius exclaimed, an important question indeed!

pcrforrp.ance

In the

narrov/

economy

is

better

than

extravagance

and

in

mourning, deep sorrow

is

preferable to

external ceremony.*
6.

Confucius said, the western and northern barbarians have

rulers

and are not

like us the

multitudes of Ilea (China),

who

have lost them.f

6.

Ke She
Yeii

sacrificed to

Tue Shan

(a mountnin). Confucius

Tew, cannot you prevent him. He replied I am unable. Upon which Confucius exclaimed, alas what you say of Tae Shan, shews that are you inferior to Ling Fang! J
Skiid to

7.

Confucius says, that the superior

it is

man
hail,

wrangles not.

If

he do,

a. shooting

matches.

But he

yields the place to his

unsuccesful antagonist, and ascends the

drinks with him.
8.

then descends and

This

is

the wrangling of the superior

man.

Tsze Hea

said (the ode says) " Smiling with a well formed

mouth and a

fine rolling
this

eye

first

the fair ground, then paint."

first

TVhat ideas does

convey

Confucius replied,

make

the

fair ground, then adorn with colours. Tsze

politeness comes last.

my
if

idea Shang!

Now

you mean Confucius exclaimed you have caught you can converse with me on the poets.^T
said,
;

Hea

Id all 1X1T conrcms wc ou^ht neither to be pirsimnnlous, nor exlrava^snt but the former trcf^able to the latter. In mournin? and riles, inward srriot. and cvternal ordc-r oiiglu to but it is better that ^riet'excccd due bounds ar.d external order be rcijiilated bv due decorum, be a fitile overlocked, than that there should be too much external shew and a dcticieiic/ of isward sorrow.

They had

jrrieved at the disorders of the apje, and thus lamented flieni' not completely lost their rulers, but tho*e thev had, could not da their duty and the were nearly loal. dietinciioBS of society
t
;

Vin She says. Confucjns was

a trod

to ipcrifice to the rod of Tae Shan: \on n disciple of only by ili* soveieino of a couniry. be worsbippi" the fta7c was Ke She's head S'^rvnnt, henro Confucius consideird it to be his duty to reprov* him not to do such a ihiuc, but on finding that h advis.bifl masirr for this 'auU. or rather to be tncnlioned l^in;^ ''^ '^ ^l o bad just nsWcd ratlicr nrroidfd w'lth his master in this matter this lir ilid from a the source of propriety, and hinted that Yen was inferior (o hhii rouae Yen to a sense of his duty.
i

Ke She
who

the

Prime Minister of Loo, presumed

I

aho-ild

Ihc painter cannot

iui-iplcs

bu

IS

mike a ^ood drawing withont a fair while proiind, so nnlrss the of virtu. be aeatetl in tho henrt, there is no foundation lor a truly polite carthe scope of the uclaphoticAl lauguago of iho VovU

Chap.
9.

111.]

SHANG LUN.
but

Confucius said, I can speak of the laws and ceremonies

of the

Hea Dynasty,

Ke

is

incapable of substantiating

what I say. I can likewise teach the rules and ceremonies of the Yin Dynasty; but here too, Sung is not capable of verifying

my

words.*
Confucius said, in the great royal
sacrifice, after the

10.

libation is

poured out to invoke the descent of the gods, I wish

the intention of the great
I

not to be a spectator any loriger.f

11.

Some one asked what was

Confucius
replied,

al sacrifices.

do not

know

to

Royhim who
;

knows this, every thing under heaven, is as plain as this same time putting his finger into the palm of his hand.
12.

at the

Sacrifice to ancestors as though they were here.

Wor-

ship the gods as if they were present.

Confucius said, I do not

worship as
13.

if I

were not worshipping.

it is bstter to flatter ths

Kea, asked what was meant by saying that god of the corner, than the god of the furnace? Confucius replied, not so, he who offends heaven has

Wang Sun

none
14.

to

whom

he can pray.

Confucius said, the founders of the

Chow Dynasty

in-

spected the polity of the

richly did they adorn
* The country
it
!

two

preceeding Dynasties, and

how

I follow Chow.^I

given to the descendants of the reipfning family of the Hea Dynasty, tbe country Saag was given to the descendants oi" the Yin, or Shang Dynasty, but both these countries were deficient in men of merit and in authenticated records, and hence insufficient to confirm the words of tlie sage, in reference to the polity of the Hea and Yin Dynasties. t In the great royal sacrifice, called Te, the Chief Ministers of Loo, in the commencement of the ceremonies, appeared to manifest some sincerity, and might be witnessed, but after the libation was poured on the ground for the purpose of invoking the descent of the gods, they fell into a lazy careless manner, whicli the sage could not endure to behold. There was nothing in which the former kings manifested their grateful remembrance of ancestors more deeply, than in the sacrifice called Te. Unless a man's benevolence, filial piety, sincerity, and reverence, were of the highest order, he could not perform this sacrifice aright; hence the remark of the sage, that he who was capaljle of otiering this sacrifice properly, could

Ke was

easily govern the Empire. t The god of the corner,

was considered more honorable, than the god cf the furnace. Wang Sun Kea was a Ta Foo of Loo, and wished to assume the place of his Prince; hence comparing the Prince to the god of the corner, and himself to the god of the furnace, he in a jeering manner insinuated to the sage, tliat it would be more advantagous, to pay court to him, than But Confucius silenced him by telling him that, when a man violates the will to the Prince. of heaven (as he had done) there is no atoning for this fault by prajiug to any other god
whatever.

but the Princes

% The Hea and Shang Dynasties did not arrive at perfection in their laws and ceremonies, Wan and AVoo and the Prime Minister Chosv Kung, examined the system of these two Dynasties, lopping off v.hat was superfluous, and adding what was deficient, and thus formed a most elegant and complete political and religious system.

10
15.

SnANG LUN.
When
C^ni'uciiis entered the great
tiling.

[Vol. 1
Temple, he minutely

enquired a')iut ev-ry

the

Soine one siii,

every

who

will

3ay th\t

man

ol'Tsow's Son kiows propriety?

asks about
this
1,

\Vacn he eaters the

Confucius having

great Temple, he

thine:!

heard
16.

this, said,

even
sai

accords with propriety.

shooting at the target, not to send the

Confurius

in

arrow throu-h the

leather,

because men's strength

is

not equal,

was

the

17-

custom of the ancients. Tsze Kung wished to abolish the

(I2th.)
I

sacrificial

lamb, offered

on the

first ol" tile

moon Confucius

said, Szc,

you are con-

cerned about the lamb,

about the custom.

18. Confucius said, if a man (at present) serve his Prince with the utmost propriety, people s ly that he is a (1 itterer.

19.
his

Ting, Prince (of Loo) asked

how a Prince should employ

should
serve their Prince.

Ministers, and

how

Ministers

Confucius replied, a Prince should employ his Ministers with

propriety, and Ministers should serve their Prince \\ith fidelity.
20.

Confucius said, the joy ful strains of the

desires,

Kwan Tseu (ode)

mournful
notes

do not excite licentious .wound the fet lin-zs.*

'2\.

nor do

its

oi the

gods of the land and grain. Tsae

Gae, Prince (of Loo), asked Tsae Go, about the altars Go replied, the people
planted them round with the pine tree, the people of Via

of

Ifi^a

with the cypress, and those of

Chow

with the chesnut,

in

order to
thi.s,

make
said

the people st
it

md
it;

in

awe.

Confucius having heard

it;

wh

is

finished

speak not of

what cannot be done well

|-

give no advice about

what
Whh

is

past blame not.

hivii^;
fa'len
i
i

of extra-x \m\v ordinnrv Mrf 'r. Wh.'n In? first paid his aildie^sos to her nnd wjis iinsurot-ssrul. his tariff was so pnnirpni tlij* he rould not 'crp. bnt lia\ inj; tildniHiely heev sucorRsl'ul in his siiii. nil iht- jn'-tru\\h- {h\c, ihera vet in flie tjriff t:\prMNeil h iiii:t)Uo iniisif. vcic c"p'r ed 'o M) ess his j >y was nolh.ntj to x'nurd ihc 'rr'ipu"'. t'or vas thou- any thine in the expi-ehRons of joy calculatP'l tnexritc lirmtioiis assionn; hi.'nro the snjjr reromn>i'ri<ls ih s piece as h nmdul nt its kind. a ifdenf nnd t\rHnt At ihnt tinic thi- Piitirr n" l<on wri -wrnk mni>. immI his Miiiistors wire nirft!. rnnfurits. knowint' (h-t hi* f'isoiph' T<nf <Ut hud loi, in his iinswrrs tn ili*- I'linrp of l/oo, nnd hiuw. a^nre that whit hc had t'> th.- 'o'-.d 1'i'ios. given the true id-a of th^ rdtnrs eri-c'e tnid nhoMt keeping the peop c in awe mi;;h' iMdnrc the Trinre to He hnioh meaRuies with the rcopV, ins'rad of sippres'jint' the Ivrannv of ih> Mnndniines. h' uttcio these words with the

The Kwan

T^Ptt nic r^Crr^ ?o

W m:^

'ove sv\h

Intention of reproving

Tsaf Of*'-* onrr'r-<s nnd rrrf.ncoiiH nnsivr. tfis Tnr.inini; wp.s, that the words whirh ei''np<'d Ts:)** fJtt'n mo .th, rcu'd not he rrndN-.l. nt\ now it was i,\ co nsf. as to thu eflVot thfv wrrr r.ilrnlnird to proUuou. Uy ihij he wished lo make bis diiciple aort *lleoU to his words iu future.

Chap.
22.

111.]

SHANG LUN
said,

11

Confucius said,

pacity.

Some one

Kwan Chung was a man of small cawas Kwan Chung niggardly then?

Confucius replied, he had three Kwei (a sort of gailary) and did not

employ one man for more than one office, how could he be called niggardly (or economical). Then did Kwan Chung know propriety? Confucius replied, the Princes of a Province had their
(joors

enclosed by a screen; so had

Kwan

She.

When two

n3ighbouring Princes met, after having drunk together, they invert-

ed their cups, so did

Kwan

She.

If

Kwan

She knew proprietT^

who

does not

know

it

23.

Confucius, conversing with the music master of Loo, said,

you ought to be acquainted with the principles of music. In commencing an air, there must be the union of all the notes, and tones, when ths tune swells, there must be perfect harmony, clearness, and regularity in order to complete the music* 24. The Resident of E begged to be introduced to Confucius, saying, when men of virtue and talent come here, I have never been prevented from seeing them. The followers of the sage introduced him, and when he went out he addressed them thus, " why do you lament that your master his lost his situation? The

Empire has long been

in

-a

state of anarchy,

but Heaven will

make him a
,,

great reformer."
is

\25.

Confucius said, the music of the Chaou

supremely ex-

cellent

and perfectly mild in

its spirit;

that of the

Woo

is

also

very fine, but the spirit is n3t p3rfectly miLl.f ' * At that lime the knowledge and practice of music had decayed.
"this scieaca,

Confuclns wishing to revive

thi Cbiaf Vljsiciaa oi" Lio on the subject, an I gave him to understand, that if there was a sii;T!e noLa vantiuvj, or iTtha harmony of all the different parts was complete, it was not worth the name of music. * * not

cojversai

.vitii

'

wps the rame given to t Chaon was the designatio of the music of the great Shun, and that of the famous king Woo. Shun was a man of a remarkably mi'd lini'ei rid goired the Empire by his humble beni;Tn disposition, hence his music breathed a sweet, mild spirit. Wang was a valiant warrior, and by his bravery conquered the tyrant Chow, consequenily hi* music partook of the severe and stem.
<.

Woo

Woo

* * It would appear from this paragraph, as well as from many other parts of their ancient writings, that the Chinese, at a very early period, studied music; which science like all their other systems, was founded upon the Yin and Yang Piiticiples. Certain notes were considered as Velonging to the Male, and certain to the Female principle, and if these were not properly blend* d the masic was not worth the name; because it did BOt aceord-with the ixatare of things.

1^
26.

SHAXG

LU'N.

[Vol.

1.

Confucius says, when men of high rank are void of liberality ; when in mourning there is no real grief, and ceremonies are not observed with respect, how can I look at such things
!

criAP. IV.
Confucius says,
virtue of villagers

1.

tlie

is

beautiful: he

who
ous,
2.

in selecting a residence refuses to

dwell
?

among

the virtu-

how can

he be considered intelligent

Confucius says, those

who

are destitute of virtue, can-

not long conduct themselves aright either in poverty or allliction,

nor can they long manage themselves

(or pleasure), but the virtuous
lind

in tlic

midst of prosperity,

repose in virtue, and the

intelligent earnestly covet virtue. *

3.

Confucius says,

it is

only the virtuous that are capable

of either loving, or hating a man.

4.

Confucius says,

if

the

mind be sincerely

inclined to vir-

tue, the
5.

man
if

will not

do any

tiling that is vicious.

all

Confucius says, riches and honor are what

but

men wish

for,

they cannot be obtained by just means, seek not to en-

joy them.

Poverty and low station are what all men hate, but if they cannot be avoided by proper means, seek not to get rid If a superior man abandon virtue, how can he comof them.
plete
his

reputation.

Tiie superior

man

does not for a sinin great haste

gle

moment

act contrary to virtue.

still

AVhen

and

confusion he

accords with virtue.

;

Mai 's heart is orininally pc rfrctly yirtuous he who uniTHivni hv exlfrnal clrctinistanrfs, but he who loses it, tance<, will uive wav to low nnd irregular feelings. If on afilii-nr< he will indti!';je in everv sort of e\lr;iva"'nnre and erfertly free I'rouj scllishiuess 'I he truly virtuous man is hatred arc coDstaiitly guided by reason, t t
,
-

prcscncs his orierinal rectitnde, if in poor and distressing circiimthe other hand, he lives .neast and vicious pleasure. and paitialily, hence his love lud

t t That a man destitute of sterling principle, will not conduet himself aright, either in pobut. that mao verty or aflluenre, muHt \>c granted by all who know any thing of huninu nature is nalurallv jiosjiessed ol perfect rectitude, the and expel ieuce of nil ages and countries, prove* The same cX|Mrince niovcs that the luart of man i& naturally to Ik; utterly \<)id )f truth. " deceitful, above all things and dfspnately wieke*!, and that genuine virinr is not a olant
,
'

<hirh Kurin^s naturally ui the noil ul

Luiuao oalurv, but

i*

"

a trie of our bcavcoly

FatLer's

Chap. IV]
6.

SHANG LUN.

1^

Confucius said, I have not seen any one

loves virtue, nor have I seen one

who perfectly who thoroughly detests vice.

;

He who who has

it and he a thorough detestation of vice, will not permit it to approach his person. Were there any one, who would for one day apply his whole strength to the practice of virtue, then

perfectly loves virtue, prefers nothing else to

I have not seen a person

If there be
7.

whose strength is not sufficient any such people, I have not yet seen them.

for

it.

Confucius says, men's faults correspond with the class to which they belong observe their faults and you will know whether they are men of virtue. *
: ;

8.

Confucius says,

if in

the morning

you hear divine

is

truth,

in the evening
9.

you may

die.

f
towards
is

Confucius says, the scholar whose inclination

truth,

and

virtue, but
is

who

ashamed of mean apparel and

coarse fare,
10.

not worth reasoning with.

Confucius says, that the superior

;

man

in every thing is

void of prejudice, and obstinacy

whatever justice requires, that

he follows.
11.

Confucius says, the superior

man

fixes his

mind on

vir-

tue, the worthless

man

thinks on a comfortable living;

the

for-

mer regards the sanctions of the law, the

latter regards gain.

* Confucius said, that the people of that age only knew that he who was free from fault was virtuous, but they were not aware that a man may from his very failts be knoivn to be a virtuous man. Men are divided into two classes, the honorable and the mean. The honorable man's faults lean to the side of too much generosity, the faults of the mean man are the direct reverse look then at a man's faults, and you will see to which of these classes he belongs. the morning a man t Divine principles are of the utmost importance to everv man ; if in hear, understand, and firmly believe them, then in the evening be may die without regret. J %
:

tt It is the glory of the everlasting gospel, that the moment a man sincerely believes its" sacrel principles, and with his whole heart relies on that Almighty Saviour which it reveals, that mrtment he is pardoned and justified in the sight of God the Judge of all the earth. t But as the meritorious cause of his justification, is neither his knowledge, nor belief of the gospel, but the merits of the Divine Saviour, to whom this gospel directs his mind, it does not appear^how tlie mere hearing and believing of the doctrines of the Chinese sages, which reveals no Saviour, could prepare a man for that awful change which he xmdergoes at death. Bigotted prejudice proves the ruin of numberless millions of immortal beings. Nothing can be iBOre foolish or injurious, than for a man to believe principles merely because his forefathers have adopted them. Every wise man examines impartially whatever he reads or hears, Had embraces true and rejects false principles, by whomsoever they may have been held. Confucius heard the gospel of Jesus, is it not likely that he would have joyfully embraced
;

it ?

Acts XVI. 31.

14
12.

SHANG LUX.
Confucius says, he
hated.

[Vol.

1.

who pursues

self-advantage, will be

much
13.

Co
he
is

ifucius says, that if a

mm

is

aUle

by

polite complai-

sance to govern a kin;^dom, where

but
if

is tlie

diliiculty (of governing:),

not able to govern by polite complaisance, what

of his politeness
!

shall
14.

we say

Confucius said, be not vexed that you have not a j^ovcrnment appointment, but be anxious to possess the requisite
qualifications
:

be not iiricvcd
:

tliat

you are not known, but seek

to be worthy of bein
15.

known.

Confucius (addressing Tsanir Tsze) said, San, "

all

My

prin-

ples
right.

unite in one harmonious whole."

Tsang Tsze

replied,

When

Confucius wentout, his disciples asked the meaning

replied,

fo

what he had said? Tsang Tsze

our master's principles

arc nothing but

IG.

consummate

faithfulness,

and benevolence. *
is

Confucius says, the superior

mm

influenced

by the

love of rectitude, the

mean man by the love of gain. Confucius says, when you see a mm of virtue and wis17. dom, think wliethcr you equal him; when you see a bad man,
retire within,

and examine yourself.

18.

Confucius says, in serving parents, reprove with mildif

you perceive that they are not disposed toco. nply, still reverence tli'^m, and do not oppose their will sliould they treat
ness;
;

you severely, murmur not.f

19.

Confucius says, while parents are

if

alive,

wander not

to

a distance:
20.

you do, you must

at

fix

the place.

Confucius says, the age of father and mother we ought

it is

not to forget:
21.

once a source of joy and

fear.

Confucius says, the ancients said not what they could do,
felt

because they

ashamed

that their actions sliould not

com-

pletely accord with their words.

to ns,
t

To pcr'orm our duty to lh utmost, in fHiUifiPnesi: to ilo to others < we wi'th llifni to d Wnevo'ence. AM the varionn liranrhr* of the Ss'^e's doctrine it-solvcd ihemselvos ialo
ifi

this on*' priiirlplf of (idclilv

If at any time the^ lev, c*'' V(i."e. to \m\n\ onl tlicir frrl disposeti to eomp'y wi'h thei mintAkm. ami admonish thiii to nfonu, hut should thoy not gentle antl respcrt.u' iidmonition*. thev muMi lill l)e treated ilh the hiulunl respect. Il the rtproof of a <(! nhoii'd e\.eite the wiiilli of pnienln, so n* fo lend them to ti.-at hiui with xtrcm* jevciil; be must uol cuioplaiu, not dtuiiuib Uij cud cavour* to pltauc Uicm.

A rhiM

()u:hi to

iki'

and b<iu*x<>U"iici'. Huprcmc dcliKlil ui

:i

reti(lcrlnj hi* parent* hip'tv.

ii'id

Ct im|):o|>Tlv. he on^liT with

tin'd coi.it-n'in.j

Chap. IV.]
22* 23.

SHANG

LtJN.
err.

&

Confucius says, the cautions seldom

C^ifaoius says, ti3 sip^riar aiaa, wishas to be slow in

speecli, b-it

prDupt

in action.

24.

Confaci'js siys, th3 virtuous will not be left alone, they

will certainly

have neighbours.
says, he wiio serves a Prince, if he often re-

25.

Tsze

Yew

prove him,
will

will get dis:^raceJ,

and he who often reproves a

friend,

be be treated with indifference.

CHAP.
1.

V.

Confucius said, Kun;:^ Che Chan^

it is

may

be married

al-

though he be imprisoned,
daughter in marriage.

not his bLune.

He gave him his

by reason.

Confucius said,

if

the country be governed

;

Nan
by

Yung

will

not be dismissed

if

the country be not governed

reason, he will escape punishment, and death. his brother's d j^ughter in marriage. *
2.

He

gave him

Confucius exclaimed, Tsze Tseenis a

If the

man

of superior virthis

tue.

Loo country has no superior men, where did

man
3.

get such virtue ?t

Tsze K^ing said, what sort of a character is Sze (Tsze Kuno), Confucius replied, you are a vessel, Whatkmd of vessel?
Confucius answered, a Hoo-leen (a highly ornamented vessel

used in the ancestorial Temples.)

j:

* Tbfe conduct of Conf loim, iri these tw> instance*, shews thiHhe si^e in choisinof matches looked at the virtues, not at hs h i pinass, or misery of the indivldiia!. Some one said that Nan Yunaj was more virtuous than fCniij Che Chang, and that tha saije oa that ac30uat gave him his dau;5hter this honoring h'.s iJrotner. dissip-e of the sa^e. and a native of Loo. He selec'ed virtat Tsze Tseen was a oos associafes, in or ler to perfect his o%vn virtue, hence the sao;e intimates by the praise which he conferred on that geat'.emea, that the Lao CQuat y possessed men of superior virtue, and
;

talents.
t Tsze Kxnj: hearinq; 'lis master eT'o:!;i^3 Tsz3 Tseen, fe't desirous of knowing^ the sage's opinion conoarniag hims^'f, upon whiah Confucius to'd him, that he was a vessel. Tsze Kung knowing that there were valua'i'e ves^e's, and 'ikewise those of little worih, asked farther what kind of vessel, on which the sage told hin, tha*^ he mi^ht ba conparei to the Hooleen, intiating that he possessed virtue an I abilities capable of serving hiscountrj, and that his taleatg ad virtues Wdre aioraei b/ the graoai pf aa ele^aat eJacatiaa.

16
4.

SIIAXG LUN.
Some one
said,

[Vol.

1.

Yung

is

a good man, but destitute of a

cle-

ver address. Confucius said,

Disputinu:

why

use a clever (or artful) address!

I

with men, often procures their hatred.

do not
attach

know whether
5.

he (Yung) be a virtuous man, but

?

why

importance to artful address

he replied

Confucius was about to appoint Tseih Tcaon Kae to an

T

official situ;ition;

am

still

nna'ole completely to

com-

prehend your doctrine.

6.

Confucius was delighted. *

Confucius exclaimed, alas good principles do not pre-

who would have courage to go along with me, is Yew (TszeLoo). Tszc Loo hearbig this, rejoiced; upon which Confucius said, Yew, you
vail;

were

I to

ascend a

raft

and

set out to sea, he

are more valiant than I

7.

but you cannot discriminate.

'Mung Woo

Pih, asked whether Tsze

replied,
is

Loo was a virtuous

do not know. Hav-

(or benevolent)

man, Confucius

ing again asked, Confucius said, ho

capable of commanding
be said of

the military forces of a country of one thousand chariots, but I

do not know as to
is

his virtue.

What may

Kew ? He

capable of being Chief Magistrate in a city of one thou-

sand houses; or governor of a family of one hundred chariots,

but
I

am

not certain as to his virtue.

What

is

your opinion of
official

Ciiili?

Confucius replied, ChTh girded with his

sash,

is

capable of waiting at court, and receiving guests, but in regard

to his virtue I
8.

am

uncertain, f

Confucius said to Tsze Kung, whether do you, or

Hwuy

excel? Tsze Kunir replied,

self to

how can

I i)resume to

compare my-

Hwuy
I

if

Hwuy

one thing,
him,

know

hear one thing, he knows ten; J if I hear two. (>onfucius replied you are not equfU to

grant you are not.

t0 have

seniiihle

Kao ronslikred that until ho complolelv comprehpinJed ri^ht prinriplps, %o as enlin; ninnai^fnx'nl of luiiisrir, he was inrapahlc of ruliir^ otliors, hcnof I'ontuciin of hin tah-ntH aixl \irUie, icjoici-d at his sincerity, aad firm resolutiotj to innke himself manter of the <l(H-trine<i of rerlitude. t A to these three disci|tles, ulihouijh they possessed considerable Inlents, they hnd not arrived at that entire fri-edoin fr(*m nil s<l(lluiess, and that ronsummatc exoellriire, which merits the name of virtue, uml ('untm-iiis would not lii^hllv v^rant thai a man was inil v virtiioim. } The words one and ten, mean the coiuniencemciit and close, inImliii ; ;dl the intermedinto teps, denotinif thai Jlwuv only want<-d lo hear the first principle of any iniih iu order to ob< " One and two," mean ihia, tain nn ins?nni miH complete knowlclne of the whole siibjeel." Bnd ijjat, intijuatinij that when Tjze Kung heard nn;. idea, he instantly knew its op|>oiite.
tin*

Tseili Teaoii

hap. v.]
9.

SHANG LUN.
;

17
said,

Tsae Yii having slept in bed during the day Confucius

rotten

wood cannot
:

be carved, a wall of dirty earth

is it

cannot be

whitened

of what use

that I should reprove

Yu.

ConfuI heard

cius said, formerly in

my

intercourse with men,

when

them speak, I believed that they would act, but from this time, when I hear a man speak, I must also see him act. Tsae Yu occasioned this change. *
has
10.

man! Some one

ter?
lust,

Confucius said, alas I have not seen a truly inflexible replied, is not Shin Chang an indexible characConfucius rejoined, Shin Chang is under the influence of
he be inflexible, f

how can

Tsze Kung said, what I do not wish men to do to me, Confucius replied, Sze (Tsze I do not wish to do to them. Kuag) you have not yet attained this.
11.
12.

Tsze Kung

said, the virtue

and elegant manners of our

master,

wa

raiy o'>tain th3 knovvleilga of; but his lectures

on

the nature of man, and divine reason, we cannot comprehend. J When Tsze Loo heard any thing that he had not yet ful13.
* Both these sentences were spoken by the sa^e with the intention of stron^lv reprovinj^ Tsae Yu. For he dreaded ari</ approach t"> slo h, or laziness, in his students. The doctrine of the aiicient sages was, that the scholar during his whole life, should, with close and unwearied Hence the sharp reproof' of the appiicitioa pursue his studies, an I ce\se oulv at death. Tsae Yu, or Tsae Go, as he is called in the Hea Lun, was sage, even for one day's s'oth. hanca the sage, an eloquent speaker, but often failed in followinjj up his words by action ha had learned to pat no coawith the view of roisin ^ hi n, toKl hi ii thit fro n his ci 1 1 ic fidence in men who spoke well, until he also saw them act well.
:

t Caifuiiis lamented that he co ild not fi id an inflexible man who might hand down his doctrines. Those whom the sage considered truly unbendiig characters were such as had obtained the straight Ke, (soul or breath) of heaven aud earth, and who possessed reason and intergrity sufficient to cultivate this divine gift, until thev arrived at tha, state of tirm inflexibility, which cannot, by the separate, or united influence of all external things be made to swerve one haiv's-breadth from the line of rectitude. 1

X The nature of man, means the divine principles, which man originally receives from heaven. Divine reason, means the radical essence of ce'estial, self existent principles. The virtas, and elegant miniers of the sage were dailv e\hiiitei to the e/e of the disciples, so that they could all knovv them but human nature and divine reason, were subjects rare'.v discussed by the sage, and some of his students were not prepared to study them. For in the schools of the sages, studies are pursued in regular order ; there is uo leaping aver an intermediate step. Tsze Kung at that time had just begun to hear the sage treat on these high branches of luiowledge, and thus extolled their excellence.
;

ft

It is to

venture to

sajr,

be feared that few, if any have completely reached this standard but we that suob men as the Apostle Paul, and John Kdox came pietty near it.
;

may

IS
ly practised,

SHAXG LUN.
he was afraid
of
hearing

,[VoL.

1.

any thiu^ else. * 14. Tsze Kiint^ asked why Kuni^ Wan Tsze obtained the epithet "Lc^arnod"? Confucius replied, he was clever, loved study, and was not ashamed to ask his inferiors, therefore he

was termed
15.

learned.

Confucius said, Tsze Chan possessed four characteristics

of the superior

m ^n:

in his

personal conduct he
;

was grave;

in

serving superiors resppclfu!

in providini^ for the

support of the

people, benevolent; and in employini^ them, equitable,

Chung, kew well how to maintain friendly intercourse with men: for a long period he kept lip due respect, f Confucius said, Chwang Wan Chnng built a house for a 17.
16.

Confucius said,

Gan

Pinj^

great Tortoise

on the tops of the

of what sort

pillars

he painted the pic-

tion of water herbs

beams he drew the representawas his intelU^once? J 18. Tsze Chang enquiring, said, the Ling Yin, Tsze Wan, three times obtained the office of Ling Yin, yet manifested no appearance of joy, and tliree times lost the office, without any
tures of mountains, and on the
:

appearance of displeasure.

He

informed the new Ling Yin, in

office.

what manner he had conducted the business of the

What

may

be said of sucli a

man?

Confucius said, he was

faithful.

But was he pcrfortly \irUu)us? T ih) not know; why consider him perfectly virluou.^. Tsuy Tsze having assasinated the Prince of Tse; Chin Wan Tse, who possessed forty carriage horses, gave them all up, left Tse and w;^nt to another Province. On his arrival there he exclaimed, hcr<3 also they have such Minisiiis as our Tsuy Tsze
Tsze lyjo was of an anient, boM disposition, hence whi*n lie heiul any precept, he in.stant\j pnt it in practice, aad was arruiU lest itc Hhouhl hear anulher bufure the first had been fullj practised. f When pop'o hare long lived on terms of i:!ose intimaoy, tliev are apt to becom Iluiioe arisi-s uuni of mutual i-escarelcsn and lu-u^Ii ,'unl in thoir intercour.ic with carli other. pe"t. When tin r 'irc- we sen peopli; nlUT a I<ii^ otnitinuod iuti:na<-v, still pirserve die rwpect. wc niav ;.iL:e that t'ley inidcr'.uii'l ihu true piinoiplus of in'it'i;>l intcriMrirse. Chwnn;; Wan Chnns; w:i< one of the {froi- Ollicer* of Lo he su^pon^d that hy preparing ahouM" lor a Rroil Tortoise which they had in lioo, and ornainentini; it with luouiitain c,'nory, mi({ht hive ibo pnvtT nfbappiacss, or misery in hit own lnuid by this his waul of LuOiV' he
;
:

le<i,}t is

cUarl) di:pla;td.

Chap.

V,]

^SilANG LUN.

19

He left

and went

to another country, but there also, he declared

Tsuy Tsze of his native Province. What (said Tsze Chang) shall we say of this man ? Confucius replied, he was uncorrupted. But was he perfectly virtuous? why should you esteem him perfectly virtuous. * I do not know
that their Ministers resembled
;

19.

Wan

Tsze always considered a thin 5 three times, before

it,

he acted, Confucius hearing of

20.

said, twice

may

do.

Confucius said, Ning Woo Tsze, when the country was under the government of right principles acted wisely but when the government lost right principles, he acted foolish;

ly.

His wisdom may be equalled, but

21.

his folly (or feigned

ignorance) cannot.

When

" I

will return

Confucius was in the Chin country, he exclaimed, My students at home, possess 1 will return"
!

ardour, ability and learning, but they

late themselves aright,

know

not

how

to regu-

22-

Confucius said, that Pih

and Shuh Tse,

feel

did not

think of men's former vices,

hence men did not

deeply

offended with them. J

*

From

that a raaa

the seutiments of tb3 sa:^e respecting Tsze Wan, and Chia Wang: Tsz3, we may see may be faithful ani imcorrupt, and yet uot perfectly virtnous. Faithfulness and un-

corruptedness, are but two branches of

T^

jin (perfect virtue,) so ihat although a perfectly

virtuous man mast be faithftt!, and pure, ye' it do?s not foUovv tha beoaa<;e he possesses one, or both of these good qualities, that he is therefore completely virtuous. * *

hence he t When Coafuclus was in Chin, he saw that his principles were not embraced lamentd the \Naywardness of man, and said at first I really wished to disseminate my principles, but now I see that during my own life, they will uot be generally embraced, f will return home, for although my doctrines may not be receive I by this a,re, rav disciples at home, are bold, intelligent, and aim at great things. Their learning is likewise considerable, but as they are not yet well acquainted with the golden medium and the proper manner of self government, they want farther instruction on these points, which having obtained I may commit ray doctiines to them with the hope that they will transmit them to posterity: I will therefore return for
;

this purpose.
arnl Shuh Tse two brothers and sons of the Prin<?e of Koo Chuh, could not bear contact wiih bad men, but it' men reformed and abandoned their former vices they bad received them into their society and thought no more of their former improper conduct people knowing that this was their disposition did not feel a deep antipathy towards them.
X

Pih

to

come

in

lators rendered

* * The word which we have, in this place, translated, " perfect virtue," is by some Trans" benevolence," but it will appear to those who attend to the definitions of the word which often occur in Chinese writers, that unless we consider benevolence, and perfect moral excellence, synonymous terms, benevolence is an inadequate rendering of the
original word.

4"^

20
23.
Confiiciiis

SHAXG LUN.
iipriuht
lie

[Vol. 1

an

man

said, who can say that We Sanix Kaon was Some one h ivin.; bei;i,a'd a little nuist.ird oi'
ol'

him,

(not having any) went and begged

it

his neighbours,

and gave
24.

to him.

Confucius said, Tso

put on a
fair

Kcw Ming was

ashamed

to

use

fine speeches,

countenance, and show excessive

to conceal

respect, and

Mow (Confucius) is likewise ashamed ol'such things.

enmity uniler the mask.
is

Tso Kcw Min.; was asliamcd

25.

of friendship, and of such conduct.

Mow

also ashamed.

When Ven Yuen and Ke Loo were

why does
th(

standing by his side,

Confucius said,

not each of you express his wish? Tsr,o

fine skin robes,

Loo
that

s lid, I
I

wish to have carriap:cs and horses, and

may use
I

in

common

with

my

friends.

If they should

spoil tluni,

would not be

ofl'ended.

Yen Yuen

said, I wish,

not
I

to

br.iir

of

my

virtue, nor to publish

my merits. Tsze Loo said,

I

Vfish to hear the desire of

to give ease to the old, to

our master, ('onfucius replied,

wish

be faithful to friends, and to cherish

the youn'4. *
2G.

Confucius

sighino^,

exclaimed, alas

have not seen

those

who

are conscious of their errors, and inwardly accuse

themselves.
27.

Confucius said,

in

a village often houses, there

may be

those

who

Cfjual

Mow

in fidelity

and

sincerity, but not in his

love of learning, f
citing Tsze !iv, that Confucius rested in perfoct virtue. Ven Vucn did not tct conXnry aid thit the grcit svish of all the thret- inaniTe^ted t pubit, nnd T^a.1 I^w soti-^lir n'tcr it Ts/.o IjOo''^ vahiur exceC'led his lic Sjntit, but ihHV di Verfid is to the (b'^rees ol'theii virtue. Ven Vut had no scllinhrjess, lionce he hoaslcd not ot' his Viitue, he kno-r ju^tiio Mis aim tni be ihit \'t wrui the rhmi-; as oiht-r nu;n, and he* did not publish his merits. ca'lel ureat, hut he could no', however, avoid rellectinij before Iii; acted. But Confuoiu-; wru e<|Ui' :ii the renovatin',j lowpr of he iven and c:irth hikI moved o.\ in his course without the I'his is Bcccsi J ol' thou''hl, or rcdwction, oad wait steady und iafaJlible as ibo lawi oi nature.
to
: ;

thSH.f. **
t
'

Fidelity nn I sin^eritv eqml to (he sa.frt." mcnn-. au excclli?nl natural disposition anl Confiicini w.is bnrn with (lerfcct kuowieil^*, vet lie never cc med to l)\c >ludv, Und made this r-imi't to stimuls'e others. His inennii.^ is, ihsl it is eisr to find pe. p'e of n exc.dl?nt natuiil diH|)-)4ltion, but that the hi'^hesl kno.vledj^c and virliifl. lire dilli lit a'.tamDcnls. Tliose who reach them are sages those who do not, are meic ruilics ; ought not ian to e>ktfrt thniselvs
jr

<kl tilnnts.

If to ?- A sort of machine, moved on in iis cotirse bv ome rxtrintic forre, without the ftcTcio of thoiiyhf. or will, is to be a sage, we pretame few who lajr any ulauu It oomiuoa seiae, wul covet lii dutiucliou.

Chap. T1.]

&HANG LUN.

21

CHAP.

VI.

1.

Confucius said,

Yung may

be employed as a
respecting

ruler.

Cliun^

Kun^

(i. e.

Yun^) asked

Confucius replied, h3 miy do (as a ruler); Kung said, to maintain proper respect and yet manifest mild liberality in the administration of affairs, is not this proper? But
if

Tsang Pih Tsze. he is liberal. Chung

one be careless, or negligent in his

own conduct, and mild and

easy in the discharge of his O-licial duties, is not this an excess of mildness ? Confucius replied, your words are true Yung. Gae Kung asked (the sage) which of his disciples excell2.

ed in the love of learning ? Confucius replied, there was one, called Yen Hwuy, who really loved learning. He did not remove
his anger (from the proper object), he did not twice

same mistake
have
3.

lost

commit the was short I him, and have not heard of another who truly loves
:

but he was unfortunate

his life

learning

? f Tsze

Hwa being

sent into

Tse

Yen Tsze

asked

rice for

his (Tsze

Hwa's) mother.

Confucius said, give her one Foo

said give her one

Yu; Yen gave her Confucius (hearing of it) said, when Chth five Ping of rice. Tsze Hwa went to Tse, he rode fat horses, and wore fine clothes, now I have heard, that the superior man, assists tJie (Yen) asked more. Confucius
needy, but does not increase the wealth of the
rich.

Yuen Sze

being

made

a governor by Confucius, he gave him

nine hundred measures of grain,

* " A iiuler," Literally, ipay be placed with Priace when on the tlirone, or beu'ih.
t Yen Hwny, the special favorite of his when he happened to be provoked he could

which he refused.

Confucius

his face to the south, that being the position o

master, died at the age of thirty two. Confucius said, not avoid beincj ans^ry, but regulated his anger and did BOt remove it to an unoftending object. In the course ot his life, he could net avoid erring from ignoiaace, but when oaca he knevv his error, he never committed it again.

22
said,
4.

SHANG LLW.
do not refuse
it,

[Vol.

give

it

to

your liamlets, villages and towns.*

Confucius speaking of Chung

Kung said,

the yellow coloured,

horned calf of a mixed coloured cow, although men may not use it (in sacrifice), will the river and mountain gods reject
it!t
5.

Confucius said, for three months Tlwuy did not deviate

virtue.

from p?rfect

The

others, perhaps,

may

not do so only for

a day, or a month.
6.

Kc

K ing

asked whether Chung

Yew

w^as qualified to

hold an O.Ficial situation? Confucius replied.

qualilied to be

Yew

is

certainly

an Officer of Government; what

lit

dilficulty

he have?
not
?

Is Sze

for the

iMandarinship

would Wliy should he

Sze has intelligence well suited to the situation of a high

Is

Ollicer of state.

tion?

Why

not?

Kew capable of filling a government situaKew's elegant education renders him well
Mandarin.

qu

ili(ieJ

to be a superior

7.

Kc She

sent a messenger to

to accept the O.lice of

to the mossenger, I

Min Tsze Kv^n, asking him Governor of Pe. Mia Tsze K'jen said beg you will m iko a polite excuse for me,
for

and should your m istcr again call be on the banks of the river Wan.
;

me, by that time 1 shall

Chin;? Tsze savs. that Confucius should send Tsze Hwa and that Tsze Hwh should act a? the Messenger of Confucius, w:n pioper and whtm Ylmi Tsze asked !jjr;uu for the luo.her of Tsze Hwa, ('onfunius, ( not wishin.; to onposc men directly) olVered him a little to shew him, \Vlien he asked more; the sa^e oli'eied liim a little more thai it \v;is not iiroper to jjive any When he did not succeed in obt liuiiii; his to tea'-h him, that il was impioper to \r\vc more. much of his own accord, this was wroi<;, and tin* sa^e blames il. For if r''juest, and i^ave Chdi hid rcallv been in want. Confu'^ius would not liave waited till he was retpjested, but ^ould have assisted him of his own accord. As to "^'nen Sze he was (^)Ve^llr, and had a ri^'ht to a fixed salary. \\'\H-n he olijccted to it, as hihij, loo much, the saije said t!i.t it wjs adtling that if h what the g<\crnmeiit had lived and that it wis nut at his o|)ti m to refuse il vilUifts, fo'Mi it more th ei h-- hid us'.; fir, h.* oii;jhl divide it anioa;^ the ioi>r in the hiintlets, and towns of which he had the overiii^ht. Chanj; Tsze, say that from these two cases, w may Ke<' how the sivj^f employed property.
! ;

o*ed

Kun^'s father was a wortbli-ss character, but he hinjself bciiii; a i^ood miin, thff su(e comparison to shew that, nllhoii^h his lather w is a liad inaii, >el he ou',^lil to be rmplove<l in '^oy eminent si-rvirc. Yidlow was the colour most cstt-enied bv the jieoplo of the C!how Dynasty a yellow calf of a party eolourcd cow yvould l)e an acceptable sacniice lu iho alihou-,;h its ^ixckled mother yvould not. p^ods
t

C'hunt;
this

in Tsze Keen, Prime minister of lx>o, was a man of r-yo!nlionarv principb-N the scbodi, nml had imbibed the priueipb-s of C<nfueius, eonseipientiv nldiorird the yyb.Teloic he not onlv reipn-stid llif iin'sseii^er. to inako idea ol sfivin;? under such u man an e\rusLt In Ke .She, but ;^!so h hewed his deei.bd unwillin;;iies'i to m-T\r him, by intiniilin^ thai if he )k!i(iuld call lum a iteooad Utuc, he yyo.Ud have left the country before ouullior messajftt*

Kc

She,

wa

I)ri'd in

could reach

hiui.

Chap. VI.]
8.

SHANG LUK.
sick,

23

Pill

New .being
!

Confucius went to see him.

From

the window the sage took hold of his hand and exclaimed I That this man should have this sickness, is the shall lose him

decree of heaven
9.

He has one is Hwuy and a mean narrow lane for bamboo of rice, one cup of water, other men could not endure such distress; for his habitation
Confucius exclaimed,

how

virtuous

but

it

disturbs not the joy of

10.
trines

Hwuy how virtuous is Hwuy! Kew said, it is not that I do not delight in the docYen of my Master, but my strength is insufficient. Confucius
;

replied, those

whose strength

is

not sufficient go half

way and
yours be
of low

then

fail,

but you are feigning,

let

Confucius conversing with Tsze Hea said, the learning of the superior man, not that of the
11.

man

character.
12.

When

Confucius

Tsze Yew was governor of the city of Woo asked him whether he had any men of worth.

He

replied I have one

TanTaeMe3

JMing,

who
to

in travelling

takes not a near cut, nor does he ever

come

Yen's house but

on public business.
13.
rits.

Confucius said,

Mung Che Fan

he was

did not boast of his

me-

When

the

army

fled

in the rear, but as they ap-

proached the gate he beat his horse and said it is not that I dared to be ii^ the rear but my horse would not advance, f
* Ls (Etiquette) required, that the sick should be placed under the north \Yiado\v of the house, and that when the Prince came to call and ask for the sick person, he should be removed to the south window in order that the Prince might look on hini with his face towards ths The family of Pih New observed this cerenionj when Confucius called to ask for him, south. ID order to honor ihe sage, but he would not presume to accept of such an honor, hence he did not enter the house, but reached his hand in at the window and took hold of the hand of his Pih New, in point of virtue, was next dying disciple ; for he took an eternal farewell of him to Yen and 3Iin, hence the sage was the more sorry at seeing him near death,
I

an army is put to flight, to be in the rear is considered merltorio is. Ming Che Fan, armv of Loo was defeated by the troops of Tse, although he remained in the rear, endeavouring to repel the eneiuy, yet when felie flying troops approached the city, so that all eyes could see him he \^eAt his horse, callinrr out, that it wis not liis courage that kept In this he shewed his modestj, liim in the rear, but the laziness, or feebleness of his horse.
t

When
the

when

and exhibited a pattern of humility which ought

to

be imitated.

t t

hurnility.

Qod

student ought to reflect that this soldier violated truth tn order to manifest his told a direct falsehood, which is accounted a heavy crime iu the sight of the of truth, His humility ought to be imitated, but his disregard to truth, ought to be abhored.

The

He

34
14.

SHAXG
Confucius said,
if a

lATS.

[Vol.

1;

man do

not possess the insinuating

address of Chuh To, and the beauty of Sung Chaou, he will iind
it

hard to pass
15.

in the present a.c.

Confucius said,

who can

g:o
!

out but by the door?

vrhf

will not

men walk

in the right path

IG.

Confucius says, when a man's natural, honest, plainness,

exceeds his ornamental accomplishments, he is a mere rustic ; on the other hand, when his ornamental accomplishments exceed his natural, honest, plainness, he
is

a mere scrii)e (or fop):

but when substantial plainness, and polite accomplishments, are properly blended, they form the superior man.
17.

3Ian

is l)orn
it is

upright,

yet avoid death

18.

if he swerve from uprightness, and mere good fortune. *

Confucius said, he

who knows
is

rii^ht

principles, is not

equal to him

who

loves them, nor

he

who

loves them, equal

to him v/ho delights in them,

19.

Confucius said, the higher branches of learning,

may ba

taught to those whose abilities arc above mediocrity, but not to

those whose talents arc beluw mediocrity.
20.

Fan

Clie asked

what constitutes knowledge? Confucius

re-

plied, to

perform
in

fully the duties due to men, to reverence the

Gods,

and Confnrius ed thcru ii'^ainst

idea

how

f'\r\ra:i\- fo liU disciple* on^ht to hnrr warnother but it i-* l)'Jl too p.ident, thiil liie s;i^i- himself, had iiltlt ahoiuiaable the sin of \yu\'^ is in the eves of the G.).l of irath.
.

rcfommendinjj the one as an

:

ifuilutin;^ the

Man

principle;

if

horn with H prinrlplo of perfect rertilude, he oti'^lit to act rj^reoihly to tliis divio* he go astray, this principle h lost and if alter this, bis hie be prescryed ii it
;

mere chance.
Chin;( Kinp: Foo savs, the thin.; miv thus illnstraled. to know the five kimls of '^ta'iq, know ih:it they nay lie laten, to lovr th.in, is to esit and relish tlitin to dfli;,'hl in ihe-n' it to at .-iikI he Ratislied. To know, and not to love pood prinripirs, shew^ that knowledgt it not (ompMe, to Iotc and not delij^ht in tluin, nhews that love is not perfect, f f
t ii to
;
r

t Thfr remark* are pi-rfectly correct, nn<l appiv admirahly to the doctrines of ditine rThere in n (ii|Mr(icial. apocnlnlive knowU-dij.' of these principle-., which is not productive of lo\c to tluni. nnd there is s)rt of lo\e, or partial apprwvin;; of (hem. which is notcrompainnl hv K'"i"io' d.-li^'hl in h-- truth hut when <livinc truth is elerlv and spirituallj nndtr^iood, it must be lov<i, uiid whcu loved, it must pryv a hourcc of llc puicsl and uioit

vrlation.

ii

ubliuie dvlizht.

Chap. VI.]
and keep
at a

SHANG LUN.
due distance from them,

25
*

may be called knowledge.

He then asked what is perfect virtue? Confucius answered, that which is at first difficult, but in course of time is attained, may
be called perfect virtue. the 21. Confucius says, the intelligent man resembles water, virtuous man is like a mountain. The man of knowledge moves, the man of virtue is at rest. The man of knowledge rejoices,
the

man

2*2.

Confucius

of virtue endures long, f said, by one revolution Tse might equal Loo,
to the

and by one revolution Loo might attain

reason. % Confucius said, 23.
shall
it still

government of

when a cornered cup

loses its corners,

it still

be esteemed a cornered cup? Shall

be called

a cornered cup.
24.

^
if

Tsae Go asked, saying,

replied,

a man of perfect virtue, be told

that a person has fallen into a well,

must he descend and save

him? Confucius

why

should he!
his

A superior man will do

life.

his utmost, but will not

throw away

He may

be impos-

ed upon by what has the appearance of reason, but not by what

is plainly

unreasonable.

25.

Confucius says, be extensively acquainted with literature

is

and maintain what

not oppose reason.
26.

important with propriety, then you will

Confucius visited
displeased

Loo was

Nan Tsze (the Queen of Wei). Tsze with him. On which the sage called on

* He who acts towards others as he ought, and who does not call in question what cannot be known respecting tli Gods, nor treat them with irreverent familiarity, may be said to possess knowledge.
t is

True knowledge pervades all nature, as water flows wherever it has a tract. Perfect virtue calm and solid like the mountains. The former produces joy, the latter leads to old age.
t

of the

Tse and Loo, under the government of Tae Kung and Chow Kung, at the commencement Chow Dynasty, were throughly brought under the swav of the principles of the two Wan and Woo, but by the deposition of Wan Kung, Tse lost these principles. Loo still possessed them in some measure hence Tse was considered one step farther from the great

Kings

principles of the ancients than Loo.

IT. These words were uttered, because at that time Princes and Ministers, had merely the name of Office, without any thing of the virtue and talent which the right discharge of Official duties requires. The coaclusion is, that as a vessel which loses its corners, is no longer a cornered vessel, so Rulers without talents and virtHe are not worthy to be considered RuJers.

26
heaven, sayin,?, "if

SHAXG LUX.
I

Voi.

have dons wrong may heaven

"*
is

reject

me!
the

may heiuen
27.
hiirhest

cut

me

oil!

Confucius said, the due medium

attainment:
it.

virtue.

This

is

for a

ioiii,^

time few of the people have

reached

said, suppose a man were to manifest general bevolence to the peoph % and promote the happiness of all men,

Tsze Kunj

wlrit would you say of him? Mii^dit he be called perfectly virtu-

ous

?
:

Confucius replied,
even

why

only virtuous

He must

be a

sage

Yaou snd Shun seemed to come short of this, t The virtuous man wishes to be established himself, and

to

estabhsh others
self,

he wishes to possess

perfect intellij^ence him-

and lead others to perfect knowledi^e. To be capable of measuring the hearts of others by our own, may be called tiie mould of virtue.

CHAP.
1.

vri.

Confucius said, I compile, and transmit to posterity,

I believe

but write not any thing new.

taking
2.

and love the ancients,

Laou Pang

for

my
to

pattern. |

Confucius said,

meditate on what one has learned

;

to
how

learn without satiety,

and teach without being wearied

can

I attain to these!

Nan Ts7.fi w\s the wifie of Ling Kunif, Prince of Wei ami a woman of infanioas charaoConfu'^im hnvinsj gone lo Wei the desirod 'in infervifw. \i fiiHl he refused, but obuld not avoid >tiliMjr her. His disci lo Tsze Iioo, considered that hin nuister lind di^zraced hinj'ioll, by visiiinjj a woman of such bail repute. The snjjc, in naltT to convince hin>, tnat h b il iiort; iiotbintr improper, called o.i lie;\von to uh:\ndoii liim, it' he hnd acted unworthy of bis clnr ''. r. And itide'-d what cotdd diere be improper in (he saije, whose virtue wRi absolntelj perlc' ', jtcein^ n person of bnd rh irncler. f This lo" not oH-an that tliene famous >fon;irch, had not a disjwsition to treat all tl>ir people wi b th" almost kindness, and lo make a'l men feel thir h nipy ed'erts of thrir bcueTOUiic*>; ii only nbi>w^ tlt di'lirullv of u)nifestin;^ such f.ivor, %vhicn arose truin their pauei^j of
;

tcr.

be tnirow lifoitu of llicir empire. rrvi-e nnd transf on'v Confueins ,)<. ibnsi; who eoiit|joe orij; inal work*, are wanes, "Miiion*. mit to luture a'/e the doelrinos of the fonn-r Kin.fs, mid do not \>ril<" ntn n\ itH'\For ibp anr,i(M|! hav diir;ij^td a!l ;h<: pri icip')*-* i)l'hea*ci and rurdK In bocauia hausli'il'* mine o''fid'Tiimblfc trnllH, I linnlv btdicve them, with<)il ibe le nor is ihi* my o,>iI jiin-'erirlv dflijjht in them, f never feci anv ;tiely in the sUkIv )f thcni nion alotje, for f<aoa Panxofthc Shanj Dynast v, Ukowiao b#Uovcd, lovoU tuU U&udtfd ddarijl
inean*. nnd
t
i
1

tfao

doeirloes of the Ancients.

Gh.vp. VII.]
.

SHANG LUN.
is
is

27
not cultivated,

3.

Caafaclus sai J, I ana grieved that virtus

n3t investigated, that

that iearriiag

v/hen the principles of

rectitude are heard,

men do

not advance in the practice of them,

and that the vicious do not repent.

4.

When
his

the sage sat at leisure, his

manner
I

vras easy, thus,

and
5.

countenance benign, thus.

Confucius sighed and said,

how much

am

decayed! For

a long time 1 have had no dreams of Chcv, Kung. 6. Confucius said, let the inclination be fixed on the path of
daty, hold fast goodness, accord with
in the arts, (or rather

perfect virtue, delight

leisure

when you have

amuse yourself
offers

with the arts.) *

7.

Confucius said, when a person

comes and

the

usual presents, as an introduction, I always endeavour to instruct him.

8.

t
I

Confucius said, he who does not exert his mind,

to express himself.

do not
I

explain' matters to him; he w:io do3s not exert his moith,

do

not assist him

assist him.
9.

When

I help a

man round one

corner, if ho does not get round the other three, I do not again

When

Confucius sat near one

qiiiiitity.
sin^^.

who was mourning, he

day
in

could

not eat a safioieiit

O^i the

which he condoled

with any one, he did not

"=

10. Confucius conversing with Yen Yuen, said, it is only you and I who, when the government wish to employ us, go into office, and when they disaaiss us, retire into obscurity. % Tsze Loo said, if you go out with a large army whom will you take
Confacius abridsjed and revised the She and Shoo King, fixed the rites and mosic, perfected the Yih Kiii-r, and compiled tha C'lua Tsew. In all Uiese worlcs he oiriy transmitted the dootriaes of the former Ki!i;rs, and diJ n t publish any thins: new. But although, his work was only that of a compiler, his merit was doable that of the orii^Inal authors. * These are ceremonies, music. Archery, Horsemanship, Writing and Aritiimetlc.
t The presents here mentioned, are a few pieces of dried flesh. The sage meant that those who themselves come and in the proper manner ask for instruction, although their presents be of little value, yet they shew their sincerity, and that he would do bis utmost to instruct 0acb, but that he would not go and offer his instruction to those who did not come to him. t The sa^e neither coveted an official situation, nor had he any predilection for the life of a recluse. If be could act on his own principles, he v,ent into Ollice, when called to it when he found that be could not act on theee principles, he retired. Yeu Yuen had imbibed the spirit of bis Master, hence the high eccoffiium of the sage.
;

28
along with you.

8HANG LUN.
Coufucius replied, a
ti^or,
is

[Vol.
ni:\n

1.

wlio without cause,

1

woukl rashly engage a

life

or

wade

a river an
I

Mi(lan-er his

without remorse,

one with whoui

^vant one who is cautious in plans well, and then carries his schemes into
11.

would not i^o out. I the manar;ement of allairs who

ellect.

I
is

if it were proper to seek riches, although should hecome a ijroom to obtain them, I would do it; Ir.itas it

Confucius

sail],

improper to seek them,

12.

I will rest in that wliich

I love.

Confucius was very

careful in worshippin;^ the gods,

in reference to war,

and

to sickness. in

13.

Confucius being

Tse, heard the music of Shun, and for

the sp
said,
I

ue of

tiiree

months,

knew not

the taste

of

flesh.

He
this

had no idea that music, at

its best,

had arrived at

pitch.
11.

\ en

Yew

said, will

our

m ister

assist the Prince

of

Wei? Tsze Kung

and
said,

replied, I will

ask him; on which he entered

E, an
1

what

sort of

men were Pia

Shuh Tse.
old.

(Con-

lucius) replied, they

dissatisfied?

should they
said, our

Were they Ans. they sought virtue and obtained it, why have been dissatislied? When he came out, he
will

were virtuous men of

Master

not assist the Prince (or he does not

a])j)ro\e ot his
15.

conduct.)*
ri('e

Confucius says, coarse

for food,

water

for drink,

and one's bended arm lor

a pillow,

even

in (he

midst of these,

].\n% Kun);, Prince of Wt-i, banished liis eliltsl son, Kwuc Kwei. When the I*rinr;<? died, the jMiple plared Che, son of Kwae Kwti, on the throno. The people of I'sin leceivod Kwae kwi-i hut his son Che op|M>se(i him. Wheo ("onfiicius wxs lesilmsj in We., the people coaiiiliud that Kwae K\*ei had disoheved his father, ami th it i' wa* proper that Che hin .wo houl. ancend the thione hence ^ en Vew doiihted whether ('i)nfiiciu.s would approve of such a n)-8,ure, and asked tin- opinion of i'sze Knn^r tli- latter did not a.*lt direrlly alumt the PrifCf of Wi'i'h conduct, lint aho'it IMi IC, and Slmli I'se. These two Tonni; men were th W herj their futhir was near dt-alh he h-fl an ortler that .Shuh honn of the i'niice cA Koo Chili. Tse (ihe >onnt{est ) shotdd inherit the throm-. IJut on the death of iiis fither, Sliuh 'Vfc vie'ded the throne to I'lh K I'ih K said, >I v Fu hei has c.omman.led that M liroiher 5ho>ild rvi^jn and forlhwilh ahucondrd, Shuh Tse aUo refused the ihroMf. and left the eniinlrv. When Woo V an; Willi to con<pier ('how, these two lirolhirs icproved him. ami when \N no NN an.j lestro.and henc lo n-criy*- Hilary liom the house f Chow ed till- Shani( Dynasty, they felt nshui conrinliil tliimsehes in thr ^ an;; iiiountnin, whi-re ihes diiid >f huri;'cr. IMi K honored hit father's (omniands, afid Miuh Tsi- the diyine mHtilution holh neied aceordnn; to <liyin itanon, and iheiefore had lo orrn.Hion to rrpent. \N hen T/r Koni^ had lif.iid the sa|;e s npi: :

nioo of iheii cuuduct, he

knew

ihul be did uot

apprutv

u. lUu

cooduct o( Cbc loy(d his

fallier.

Chp. VII.]
there
is

SHANG LUX.

20

are to
16.

me

happiness: but riches and honors, gained by injustice light as the fleeting cloud. *

death I
errors.

Confucius said, were my age increased fifty years, till woald study the Yih King, and would thus avoid great

Tke subjects on which Confucius daily spoke, were the She and Shao Kiag and the L3 Ke. These he constantly spoke of.
17.
18.

Tsze Loo.

Yih Kung asked, respecting the conduct of Confucius at Tsze Ldo made no reply. Confucius said, why did
that he
eat,
it

you not say,

is

mm

who

in his zeal to obtain

knowit,

ledge, forgets to

and in his joy on having obtained

cost him, and that he
is

forgets the anxiety

insensible of the

approach of old age: you might have answered him thus. Confucius said, I was not born with knowledge. I love 19.
th3 ancients and study

them with

diligence that I

may

obtain

knowledge.
20.

Confucius did not speak of extraordinary feats of strength

nor of rebellion, nor of the gods. % Confucius said, if there are three of us walking on the 21.

way, the two besides me, would be my teachers.

would select the

* Ching Tsze says it is not that the good man rejoices in such thiags as coarse food, and * water for drink, but such things cannot alter his joy. * " were t Some are of opinion that the sense has been altered and that it, ought to be read my life lengthened for some time I would till death study the Yih King." The sage at the time he uttered these words was seventy years old, and his mind was most complete y under the influence of the admirable doctrines of the Yih King; but this remark was made to con vince men of the vast importance of studying that work, and to stimulate them to the utmost

exertion.

is

* * TVlere heathen philosophy has in all ages, and in all countries taught men, that happiness found not in riches and honors, but in virtue. But the hopes and prospects, as well as the principles and practice of the genuine christian, being far more pure and elevated, than that of the most eminent heathen sages, his happiness in the midst of poverty and affliction must of neThe one can look forward with humble conficessity be far more solid and satisfactory. dence to a glorious immortality, while to the other the future is enveloped in a gloomy uncerappears by the confession of the sage's own disciples, that his doctrines were conof this transitory life, and le*t man to grope in midnight darkness, as to If there be a Supreme Ruler, it is of the utthe awfully momentous concerns of eternity. most importance, that we the subjects of his government, be acquainted with his character and laws. Without this knowledge lio\r shall we know, how to honor and serve him, or by what method shall we discover how we may regain his favour, which by disobedience to his A knowledge of these infinitely important points, must be essentially newill, we have lost. cessary to the happiness of man, but in vain do we search the writings of Confucius, or of any Let us then turn from these to that other Chinese sage for the slightest hint on the subject. book where we find ' life and immortality brought clearly to light."
X

taintity.

Thus

it

fined to

the concerns

20
gootl,

SHA:\G LUN.
and imitate him,
Confucius
I

[Vol.

1.

22.

s lid,

would look at the bad and avoid his ways. heaven produced virtue in me, what

can

Kwan Tuy

do

to

me
I

23.

Confucius said, you ray disciples suppose that, I have

dictriajs, wiiich
I

some myteriKis
secrets
;

coaceal fro.n you. I have no

whatever

do, ail

is

laid

open

to

your view

this is

the

manner of Mow.
Coifucius taught four things,
literature, virtuous prac-

24.

tice, Taithfulness,

and

sincerity.
I

25.

Coafucius siid, a si^e

of eminont virtu3
it

c lunot s^e,
I

but could

I see

min

woald

sitisfy in?.

cannot see a

of (genuine virtue, but could I see a single hearted, stedfast it would be a consolation. *

man man

Without
things;
26.

it,

and yet proton ling

full

to h ive
little,

it

einpty,

and yet

pretending to bo

possessing
I

yet boasting of great

!

how

di.Tioult to lin

constancy among such people

Confucius angled, but used not a net

shot birds, but not

is
:

Tvhcn perched, t
27.

Confucius said, to act without knowing on wliat prinI never do. I hear

ciple, is

wh it
it

practice

see much
was

much, select what and roraember what is seen

good, and
this is the

next step to knowledge.

28.
it

It

difficult to talk to tlic

people of IIoo
thenc(^

Heang

(i. e.

was

difiicult to instruct

them).

boy from

havingwait-

ed on Confucius, the disciples doubted the propriety of admitin the epithet piTen to a holy naaii, who possess divine and unraOsoroahle know"Kcin I'nze" is lh; name niv'n to tho30 whose talents and virtues nre of a snperior cait " Viiiaous" is ton donomioation of those whoai minds are wb.llv bont (ownnU viiiue and not at oil to vioc. The " Stoflfast" nre :h ne who are not douS'e miiuh^l. Tlj m^ Kifi(f Foo savs a M^e Olid uipcnor man r<;r.?ive their d<ii^iiation from thtir Innrnlnij, while the virliimis Htid sled-

" Sape"

]ri.'':.

fast are so noratd frorr. their niifidorncd siuocrity.

i'

a great diiftrcncc

latter
t

maj

arrive at

1 (says Choo Voo Tarc^ '-oiijiidor. that there of tJic sago uud the lowaia of the sicdfoat, jre th the pfrftction of the former.

between the
voting;

lwi;:ht

Tonfarins when

wiu poor.

a:itl

wns

often

obU|i(ed

to

fish, hoili

a livelihorxl, but he did not iutcationtilly kill all. but ^avc opp<ttunifv of eacapin; for thtir life. I'rom tiiis uiajr be aeen tbo n-al to

obuin

nnd hanl in order kirda an finh and

tho virlu-

li .|><).silion o\'

10 small

OHR mnn'h^cnrt. Since l>c troato<i aiiimala thiin, vtr way nee how he would treat men. .Since matters bu acted tlus, wc laay judge bovt he acted in luittcr^ of great importaacr.

Chap. VII.]
ting him.

SHANG LUN.
which the sage
said,

Si-

On

self in order to enter (the schaoi) I

when a man purifies himcommend his having purified

himself,

and forget

his past conduct,

praise
ofl'
!

his

having thus

come forward, and do not commend

conduct;
29.

(or guarantee) his future

why

are you so extremely strict?

is

Confucius exclaimed, yirtue, and virtue comes. *

30.

virtue far

I only wish for

The Judge of Chin asked whether Chaou King (Prince

Confucius replied, that he did
(the Judge) intropropriety.

pf Loo) understood propriety?

know
duced

The sage having gone out

and
said,
I

Woo Ma Ke
:

have heard that the superior

man

did not connive at men's faults; but I see the superior

for the Prince married a lady of the

man

does connive

Woo Family,

who are of the same family name with himself, and has changed her name to Woo Mung Tsze; if then the Prince knows propriety, who does not? Woo Ma Ke informed Canfucius of these
remarks; upon which the sage replied,

Mow
it.

is

a fortunate

man, when he
31.

errs,

men

are sure to

know

When

Confucius met with any one who sung well, he

caused him to sing the same piece a second time, and then joined with him.
32.

Confucius said, in learning I

am

equal to others

but

I cannot

by any means exhibit the man of superior

virtue ia

my

conduct.

33.

Confucius said,

equal to a sage, or to a
said of me,
is

how dare I presume to man of perfect virtue!

consider myself
All that can be

that I practice their doctrines without satiety,

and

teach them to others without v\-eariness.

Kung Se Kwa

replied,

even

this

we

students cannot learn.

in one's self
:

* Chin Tsze sajig the practice of virtue originates comes, why consider it to be far off
.

only wish for

it,

and

it

t Chfiou Kuog was well acquainted with the rules of propriety, hence, although contrary to propiietv, he mai-ried a lady of the snrae family name, Conf'icius looking at, his "general conduct, might justly say that he kne.v what was proper, when the affair of his irregular marriage was distinctlv mentioned to hiui, his humility induced him to confess that he hod erred. This unwillingness to point out the faults of bis Prince and readiness to confess his own, exhibits 9L pattern to all future ages.

32
84.

rjSlIiKa-UJV.
Confucius, beini^ very sick, Ts/.e
s lid, is
it

'-'

[Vjl.
1

1.

Lio

brsf^'e

him

to pray.
it is;

Confucius
the L'.iy

rii^iit tliat

shoul'l?

Tszc Lio

replied,

says " Pray to the celestial and terrestrial j^ods." Confu-

cius rejoined,
3).

Mow

has prayed lonir!*

inc^lea
is Is to

Cjnfuciu>
to

s lys, ex,tr iv.i^

disobedience, and

parsimony
38.

meanness.

M-Muness

better than disobedien(5e.

is
1

Confucius says, the superior

mm

conposed and easy,

restles-;.

the

mean

mm always appears

anxious an

37.

Confucius was mild, yet firm

majestic,

but not harsh,

grave, yet pleasant.

CHAP.
1.

VIII.

Confucius said, the virtue of Tae Pih,

may

h?.

said to be

of the highest order.

the people
2.
is

He

resolutely refused the Empire,

and yet

saw

nothinir for
s lys, to

which

to

applaud him. f

Confucius

be respectful without knowin<j: etiqucttp,

seriousness without a knowlel^e of propriety, degenerates into excessive timidity coura<^e without propriety,
irksome
is

leads to insu!)ordination, and uprightness where propriety

wantin<r, induces confused haste.

If superiors treat their Parents and elder relatives properly,

then the people will advance in virtue.

their old friends

If they do not for;^et

will not

and servants, they people

act rudely,

The <jO(ls to whom Tsze Loo exhorted the su'^o to prfiv, were licoviij iiiul cnrth. When man olieadii these (ieities, he ought to repent of hi sin, jirav for pardon, nnd uniend his conduct hill the sn^8 had no sins to repent of Ijis conduct pcrfi.'cll) accorded wiili ihc uiind of the ^ndi why then should he pray to tliem
: :

son of Tae Wnnij. the prand-fathcr of thn famous Wan Win*. Tae Wan^ si-eiti^ lint th.* royal fuinilv of the Shan;; Dyna-stv, had d;'jjeneratfd, wished lo dethrone tlii* n-ii^ninr pri'ioe, b* w'lii-h means Ills son Tde l*ih nii'^h". \\nvv hen raised to the Im|>erial throne. The latter, however, rwsohUely refused to assist his falhn \n s.irli a project, dcemiiiii; it improper to reh'd against one's la* til suvereijfn henc^' in order to avoul nil concern in thi all'air, ho abs'>ou-{ed, and took, up his residtvi->u amon:; harUariais. on \vhich acjoaul the people ha n.v. an opportunity o! seeing the evhihition of his eialte I \irtiie.
t

Tae Pih

w'lH the eldest

Thi lantn>iue betravs the ;{rossest i^jnoranoe of ilie divine char:i<'!*r. and of the humart heart. The natutul roniie<|uMice of ouch i^noruuce, ih that inetlahli pride which such assertions as 'his exhibits. He who knew wliiit is in man k:h. " Thrrt- is none ri^Oil'rous. no not nne" " Shall laao hr pure before his maker. " Ke.uler liHik in'o your own bosom, nnd s.v whether

UdoudBulcoulajn the most conohisive evidence,

that th- se are the

wo.ds of (ruth and obcruM.

Chap. VIII]
3.

SHANG LUN.

33

sick (near death), called his disciples, " Uncover my feet, uncover my hands." and addressed them thus: The Poet says ** Be cautious, and tremble as if on the brink

Tsang Tsze being

of an abyss, or as
ever after, I on this). *
4.

if

treading

upon

the

ice."

Now

and

know

that

I shall escape.

Little children (think

Tsang Tsze being sick, Mung King went to see him. Tsang Tsze said, when a bird is near death, its notes are mournwhen a man is about to die, his w ords are virtuous. There ful
;

are three things to which the superior

man pays

great attention.

:He

takes care that his demeanour be far removed from harsh-

ness and negligence: his countenance is a true index of his heart (rather " his countenance is properly regulated,") this is near to
sincerity: his

words are duly tempered

this is far

from lowness,

or opposition.
5.

The
;

vessels of sacrifice
said, to possess

have

their keepers,

Tsang Tsze

those
that
to be

who do not know little;

full,

to

and yet to ask of know much, and yet to inquire of them

ability,

and yet appear not and yet appear empty I once had a
to possess,
;

to possess
j

friend

who

acted thus.

whom you can commit a and the governr^it of a country of an hundred L3, and who in times of great emer.
6.

Tsai)g Tsze says,

(heir

may

the

man

to

young orphan

to

the

throne),

gency maintains inviolable

virtue ?

fidelity,

be called a

man

of superior

He is truly a man of superior virtue.

entire, as

* The idea of Tsacg Tsze in wishing his disciples to look at bis hands and feet, was to shew them, that from a principle of filial piety he had most carefully preserved his body whole and he received it from his parents. The quotation from the Poet shews what constant care and caution are necessary in order to the right perforiuance of this all important duty. * * as to vessels of t To adorn the person with vir.ue is the foundation cf good government sacrifice and such like things, they must be attended to, but ine superior man does not consider
;

them of much importance. + Woo She was of opinion, that this friend Yuen, the favorite disciple of Confucius.

whom Tsang Tsze

eulogizes,

was

the famous

Yen

Chinese consider every inattention to one's person and conduct a breach of filial onr bodies are bequeathed us by oar parents, so that a want of to our person, and actions, shews contempt of the donors. Thus every virtue is resolved into filial piety, of which every vice is considered a breach. This is good as far as it goes, bt reason requires, that the principle should be acted upu ia reference to the great author of soul and body.
piety, on the principle, that

* The

proper care

^
7w

SHANG LUX.
Tsan^ Tsze

[Vol.

1.

liberal,

cf his
tuous,

says, a sc'iDlir should be a man of an enlarged, and unbending mind, that he may sustain the weight OiTicc, and finish his distant CDiirse. Tj be perfectly viris his

duty, anJ
is

is

nat this a wei^dity coaceru?

ionj;

To

stop

only at death,
8.

not this a

course?

poets

be established by the study of the Le (manners and cus

Confucius sai^, you
is

CDnfucius siy^, bj araasel t3 an eiriy attention to the

toms, or the rules of propriety) linish the waole by the study of music. *
9.

may cause

the people to practice

what
10.

proper,

but you cannot

make them understand

foal of valour,
:

the

grounds of

their duty,

Confucius says, that a

man

mently pressed by poverty,

will rise in rebellion

when reheand if you

shew an im noderate dei^roe of hatred towards a bad man, you will drive him to rebellion.
11.

.Confucius says, suppose a

man

possess the elegant ta-

lents of

Chow Kun*^

yet

if

he be proud and parsimonious,

at.

his other qualities are not

worth looking
his

12.

Confucius says,

it is

not easy to fmd one

who

will stu-

dy three years, without having

emc'/'i.nents of oHice.

mind inclined towards the

deliirhts in stu-

VS.

Coniucius says, he who believes firmly,

fast

dy and holds

even

till

death

linishcs

liis

duty well,

Thi frcqaent raci'a ion ofthe poels, exci cs the m'nVs of ymtli to the Iot*" of virtue, rikI the abhoi; .-noe of vice ; hence an earl^ attention shoild bo paid lo thii brancli of slndy the8l"idy of the Le Ke (a work on the rules oCiio iteness, and propriety a non^ the ancients) will establish t!ic vounjj laind in the prinniples of viitne and dcornrn; and an ac'iiinintanco witlj inu<5ic. e\ciies a'! lUtr hner t^mUn'^-s of th soul, and j^ivi-s the last po ish to a niriii of education: Heric*; Ihi^ man who makes himself perfectly aoquainied with these branches of learning, is at) cconiplished 8chnlai. " * i Although the people miv be led on to the practioc of the inoumHent dntie* of life, vet the rrnsons and nutural htnesx of those duties, lyinj? deep in the will of he;i\cn. and natnn- of man,
:

cm

be discovered only by l"nj^ and bovpic study canuot be brought to comprehend them, t r

for

%hicU reasn ibe comiuoo peopU

men of solonre and literntarc in tho present div, will not snbsorihe. scholar, wiio liii not m id'- himself well acbe lermol an a'-.comp'isb Sinreuie (.'overnor of q'l.iiiiicd, with the works and nv.' lie 1 will of ib> (Jront Cr- I'or, an ihe UuiVLise: of (he former the moat eniineiu Chinese sa^c kntw lilllc, and of ihc lattec uotbin^ at n'J, to n'upose. ft r)ivine reviailon, has mndfi it an emv ta<i'<, vonfor th* uneducated, ooiomgo pp^Uv tu Loot tfatix duty and likewise lo coiupichcuJ die reasons on wliich il is gioundwd.

To

(his opinion,
j

No

naan oin

islly

Oha^. YIII-]
A CO an try

SHANG- LUN

S
country throwa

on the brink

ofcl irig'?^, etitsr not.

it.

into disorler, dwell not in

i^ under the govirmaent of reison, go into oScs, when it loses reason, retire. Ifa-Province be governed by reason, poverty and meanness

Wien

th3

Qplr3

are a disj^race

if it is not, riches if

and honor are disgraceful.

oiHcial situation,

^14.
15.

Confucius says,

you hold not an

Tnterfere not wiih politics.

Confucius exclaimed,

his performance of the

how charmingly did Che commence Kwan Tseu! *

forvvari

"16.

Confucius siys,

iot attentive,

empty and

not

and not upright, stupid and faithful, I acknowledge not

such men.
if you could never reach it, as you should lose it. 13. C).ificia e>cclainvlj ho v great and majestic the governmeat of Saua and Yu yet to themselves it appeared as
'

17.

Confucius says, study as

that

ifyou

felt afraid

nothing.
19.

How
!

great,

exclaimed Confucius,

was

the regal conduct

of

Yaou
It

Vast and extensive,

the virtue of

equalled only by heaven

vast,

was only

high, the people could find

Yaou that was thus no name for it. How

rites

f and thus
!

vast his merits

!

How
lur.

brilliant the

laws and

which he established

at that time master of music in the Loo country. The Kwan Tsea, is a national Confucius had returned foom Wei to Loo, with the intentiw of regulating the music of his native Pcovmai. Che had just been appointed to the Office of Master Muscian, and the sage on tirst hearing his performance of the Kwan Tsen, was highlj delighted with his abilities, and praised him in ;his manner. * *

* Che was

Uincerely wished
hrit

That the Chieftain Yaou loved his country, and established laws and institutions which he raij;ht promote the hippiness of its inhabitants, there is little reason to doubt; what foundntion does, even Chinese His ory, lay for such extravagant, unmeaning, naj blasphemous, eulogiaras as this If by heaven, the sage means the sapreme ruler of the universe, in what respect cou'd the man Yaou enua heaven The dominion of heaven ^i. e. of (ha Supreme Being) extends to inmruerable worlds the governmeut of Yaou, reached only to a very small spot of this solitary G obe the beings re ide.ed everlastingly, and perfectly happj by the laws and despensations oT Heaven, neither man nor Angel can number those wno reaped a partial and temporar benefit, from the institiiions of Yaou, were at most but a few millions. But whv spend time in contrasting the merits of a creature of the dast, with ihe mtioite Glory of the Great Eternal Alas for the ignorance of God and man which dictated such
t
!

.empty eulogiums, as that under consideration Alas for the blindness that continues to extol thesa, while it never thinks o" inquiring ino their absurdity O that man would Uara to know God ancl himself, thea would such asserUoos a this fill him with horror.
!
!

86
20.

SHANjG LUN.
Shun had
five

jyoL.

Ir

ministers,

and the Empire was well

governed.

King AYoo

said, I

have ten ministers, who are able statesmen.

not true, (hat
it is diflicult

Conlucius said,

is it

of real worth? In the space between the time of

till

to obtain men Yaou and Shun

the time of \>'oo Wanjr, the

most that could be obtained

(at one time)

were nine men, and one

tlic

woman

Two

thirds of

E npire,

c.ime over to him (Kin

:

with these he served the Shang family

the virtue of

Wan) Chow

(Wan Wang) may

21.

be said to have been of the highest order, f

of Yu.

I see no flaw (crevice) in tlic character His food was coarse, but his sacrilices in the hall of ancestors, full and rich his common apparel was mean, biit

Confucius said,

his sacrificial robes,

and cap were finely adorned he lived in a mean palace, but exhausted his strength, in making ditches and water courses (for the good of the people). I seo no defect
in

Yu.J

The scope of this passage i? to shew how difficult it is to procure men of Rlerling; Ulent It was an ancient >ayini;, that " Taleuts aie difKcult to find." Confucius savs, ibat rmperor Shun ohtained onlv five men of worth, and ability, and the most that Woo Wanj could ohtain, were nine. The Ilea aud Shan^ Dynasty intervened between Uiese two princes,

n<l Tirttie.

the

aud alihou^h those two taniilies held the throne for the space of nearly I10l> years. y they never, at any period of their rei^n, ohtained ten or even nine men of real vrrttie. and taleils ; " does not tiiis prove the aucient saving true, viz. that " Taleits are dillicalt to find." 7
a s ill Province diirin:; th<' lattrr end of the Shini^ DynastT. Sucll and merit, wlicn contrasted wilh llie vice and ontrapeous t>r:inny of the inf:im&ag OMs (how, then Fn)|.eror, thai two thirds of th.- Kmpire wishtd to rebel, and place ^^ an not deeinin<j it ri^hl to ddODliie throne he however coiitinu-'d faithful to tlvo House of Shan^' unless the whole body of the people had been uuaiunious in buch a measure* lliroue the Cniperor,
t

Wan

Wan^^ coverned

was

his virtue

of Shun, J Yu, the Buccessor Eniinr after the delude, o as

hi'.'h'y

is

to rarrv

said to h.ive been employed by that Einporor to drain lh Such w.is his real id thi oil" the overplus of water.
it,

pas.std hia

meritorious work, that durin;^ the ei^^hl years in which he atlcuded to own door tbit;e liuit;S. he did nut eutcr. \ {

Althoogh be

^"ome irr of opinion that the flood h^re refnrrd to. which took place accordinfj to ChJt tiv Mosca. and ieie (^hionolfppv about *J2(X) >rars before Christ, is the same a^ t!i:ii recorded The s:adent who i-, icipinintwl with Chin<# tiiat Noah and Vu are one and ih.- s.iine |>eison. and n d Testament History, will finil Fonie |>oints of resemblance brtwten the Chiiwsc flood, hot whether Yolunir, and likewise between Noah and Yu imI that rer^jrded ia the ncred iherr be .suflitient ^loui.da to ideDtify ihoM: i>eis9ns and CTtoU, we iball not ttia i-jWD uj to
;

decide.

Chap. IX.]

SHANG.

LUit.

CHAP. IXo

1.

Confucius seldom talked of gain,

fate, or perfect virtue.

2.

person belonging to the village of

Ta Hang exclaimed,
!

how vast and

ing of

extensive the learning of Confucius

!

Alas that he

has not done any tning to complete his fame

this, said to his disciples,

Confucius hear-

to, shall

become a

charioteer,

what shall I bend rb}^ attention or an archer? I will become a

'
:
.

charioteer.
3.

.',.

Confucius said,

to

wear a cap made of

fine

linen,
;

accords with etiquette; at present, one

made of silk is worn beto the

cause more economical: in

this I will follow the multitude.

Eaquette requires that obeisance should be done

below
stairs
;

Prince

at present people ascend the hall

and then bow

this is pride, I will follow the

custom of bowing below, although

I should differ from

4.

all.

f
;

Confucius was perfectly void of four things

selfishness
5.

-no prejudiceno

he had no

bigotry

no egotism.
in

Confucius being alarmed

when

Kwang,

said, that

* Altbotif^h the sage explained every subject, yet he seldom conrersed mach on these thre things, wishing his pupils to follow justi^.e, and not scheme about gain, to adorn themselTe* with virtue, and not vex themselves aboat fate, and to practice the virtues of which they wr capab'e, and not think of leaping at once to the summit of excellence.
Confucius said, that in reference to the materials of a cip, or suoh thiaors, although the^ Hot he lande of the same c'oth as ancient ctts'om requires, yet there is nothing in this conwill therefore imitate the many in such cases but as to bowing above stairs, trary to justiceinstead of doing it b;lo\v, according to ancient usage, since it springs from pride and discespeot, which ought to be crushed, 1 will in such cases dare to be singular in following the anoieat and proper mode. 1
t

may

yt'-Tbis was acting the part of an upright man. Our first object ought to be to disoorer what and having once found this celestial patl^ reason and religion point out as the patn of duty 'we ought not for a moment to hesitate about walking in it, altnoogh we may walk alone, and 'by biii^singdlarity provoke th& foolish jeers of a deluded world. This is the oaly way to jBd present peace of mind, and to seciu-e ereirlastiog; felicity.
;

38
since

SHAXG LUX.
Wan
Wang:
is

^^l:

1^^

now no more,

dofs net the

rec:T)lation of

the laws and ceremonies depend on

me ?

Tf heaven

had wished
this re^^ula-

to put an end to this order of thin;;s, then the successor of the

dead, would not have been disposed to hand

tion

down

of manners and laws, and since heaven does not wish

to this regulation,

end do to me! *
to put an
6.

what can

the

men

of Kvvano^

Jireit

Ol5cer of state once asked Tsze

Kung

sayin<r, is

not your

Has he not numerous accomplishments? M Tsze Kun<^ replied, certainly heaven has granted him unbounded talents and virtue and may make him a sage; he likewise posister a sa?e?

many accomplishments. Confucius hearing of this, said, does this Mandarin know me ? When I was young, I was in Io\7 circumstances, hence learned many of the arts, but these things Do many such accomplishments make a arc of little value. superior man? No; L lou said, Confucius v/as wont to say, "Iwas not employed by government, hence attended to the arts.''^'
sesses
7.

Confucius said, do

I really

possess knowledge

hav

no knowledge; but if .m ignorant person maka inquiries, although he appear perfectly empty, I s!iew him all the bearings and fully explain the sense of his questions.
* "^'if-T TTor hTvioT nc'pd a tyrnnnioa' part in Kwnnfj. nn.4 the appeamnoe of thf s<sre bearing a sf;on re<;einblanc. to his ; the penpV, thiou^^h inist:tke, surrounded bira, ns if about to do tiolence to liira. hut although the s i ;e whs i litl'e stirt'cl at sazU a prjccl'J.e, he said to his pit i' inio his hoirt 'o r.^-'ise, aid lia.i I ^\^^/^^ .0 pryr^rhv, the exfollower'?, till hea.en hi ri e-? of '.Vn W-n;. ail 'hat siti'ie 'his ta.aais Priace hid h.-tri 'on^ dfid oel'cn: !iw-i vearO and heav had ratsil hi-n o to <]oifi an I Iroaioiil bis lavvs. tha me a of fjihoiil KwatiR were not able to op;)ose heaven and injure him. *
I

nd

U)

Thi5 Mi'ilarirj .le?'no

the n>un<^ro

is

ihip.

Tse K

in; consi

lenH

that ibi virtue an

I

aoco-o-j'ish nents of Coiifu'I-n a proof of his sisjeahi iies .vhich heaven had ^jranted him withI

le

I >hv his Itaov'o 1.;? if th* ar's were to ba ont m^asiir**, wve what naastit iie hi n a V(J, ra'her as ap;>enda-xes 'hai rtssf'u'ii' denea's o^his sa^j ship. Hi' .a' hii;!i h- 'xilievoi him to bf in rpslit a sa^jc, he did not decidedly nfTirni so, hut niodosllf insinaated, that he was on 'hf rviio* o'' bi'ca ninj one. Coiir.jcius as in > "i v deaie I 'ha', aa iiioor ao'o oujhl to h<> s ta'^h'! I to 'h ar's ofan (li-i^. arrh;T , hor^f ii io-Hhi;>, aa si oh like thinj^s, whioh hc learned in vo th, o'd because he was not en',i'ovcd b/ the iiiiMr'. rcnarlcin ^ fiat a liuowlodgt of a number of such tbin^n, is not essential to the character of a s<ii>eriur uion.

sa^;, ai

'

*-

Tt nppears from these remarks of Cmfucins. ibat he thoi;^ht himse'f the onU person cpablp of transmiftinj 'o pos crity a know Cl^f of what he considered the principles wliich art rs<;iiiial t' the happiness of man. MunpTs/", who lived more than l( years a(>er Cotifncins, and v^ho rankr next to him ia the eslmiutioa of bis coun'rjnitB, cxprcJio* a siiuilar opiiiioo

re&pccung bimsclf.

Chp. IX.]

SHANG LUN;
!

8.

send not forth the Too,

.

Confacius exclaimed the Fung bird comes not, tha it is all over with m *
Canfiicius

riws

9.

When
(when

saw one

in a

mourning

habit, or

wearing

the cap and robes of o!B'J3, or bliad, althou--'i younger than himself
sitting),
fast.

he rose;

if

he passed the person (sitting)

he walked
id.

Yen Yuen in admiration(of the sage's way, "Txou*') exclaim^ to it, how high! When I attempt to penetrate When I view it as before rae, suddenly it appears it how firm behind me. My master led me gradually on, ejcp^n bd my mind by learning and bound me by the knowledge of propriety. /heo I wish to stop I cannot when I have exhausted my
ed,

when I look up
I

abilities it (the doctrine

of the sage) as
it

it

were stands

fixed, al-

though I wish to reach

11.

have na means of doing

so.

Confucius being very sick, Ts-se Ldo

sent a disciple
little,
!

as his minister.

When

the sickness abated a

Confucius
to

exclaimed, how long will you continue to err Yew

minister and yet be attended by one,

Not

whou

do

I insult

have a by this?

I In 3 alt heaven!
minister, I

Rather than have d.ed in the hm Is of this would have preferred dying in the hands of my disciples: although I should not hive o>tainei a great fua3ral* should I have died on the high way f 12. Tsze Kung said, suppose liiad a handsome jewel, ought t
!

to keep

it

concealed in a case, or should

ask a good price for

it

jind sell it?

Confucius replied,

sell it, sell it;

but 1 would wait

t^l I got its value. J

Its appearance, and in the tirne of uo*es were heard o.i the R.e mo.intain, and in the da^'s of Fuh He tr.a inventor of the characters) an aumal ap;)8ared <.a the nver hiving the boiy of a hor^e and the ht-ad of a dragon, with a map on its back these were fe'icitous o.neas and the precaisors of v:ood Princes and a benevolent government. Their non-appearance in the days of the saj;e, led him ta despair of being the renovator of his degenerate coantr/.
.

* In the time of Shan, the Pan^ Lin bird made

its

Wan

Wang

t Confucins -traa at that time out of O'Tice, and had no ri^ht to such an official great burial naeaas such as a Prince or Minister of state should have. X

servant.

Tsze IIuo^, by

thi-;

ccmparlson, referred to his marer,

who although possessed of talents

that

jad virtue, was nzi m Ortice, Coafaclus signified hy his rep^r, bis C9T^atr^, bat tliat he wodd aot ask for an OtHcial sitaaLoa,

he

reallj'

desired to serve

40
13.
tfce

SHANG LUN.
Confucius expressed a wish to reside in
eastern barbarians).
!

[Vol.1

Some one

said,

Kew E (among what a wretched si.

man
dwells

tuation

Confucius replied, where the superior

how
I

can there be wretchedness. *

14.

Confucius said, when

rctnmcd from Wei

to

Loo,

corrected the music,so that each of the notes and tones obtained
its

proper place, f Confucius says, when yon 15.

his ^linistcrs,

jro

oat, s^rvc your Prince

and

when

at

home, serve your fither and elder

brother.

In funeral and

sacriticinl rites,

do not dar? not to do

your utmost.
your mind
16.
;

In drinkins: do not indultre so far as to confuse

I lay

how can
it

claim to such conduct

river,

Confucius being on a
stops not X
!

exclaimed,

this

rolls

on,

night and day,

17. Confucius said, I

have not seen any one who loves virtue

if in

as

we
18.

love beauty.

Contucius said,

raising a
finisli it,

mound,

stop

when

it

wants one basket more

myself, and
if

to

ray stopping

depends on

there he but the c;Mitents of one basket laid on the

level ground, yet if I

advance,

this

going forward likewise depends

on myself.
19.

Confucius said, he

who never

flags,

under

my

instruc-

tions, is

Ilwuy.

20.

Confucius .speaking of

Hwuy;

said alas 1 I

saw him adproduce

give the

vance, bnt never did 1 see him stop.

21.

Confucius says, the blade

the blossom

my

spring, and yet

no blossom,
ripe grain.

may

appear, and

may never

This wish of the sa^e arose from n rnnviotion tfiat to llir omX of hln li'"e, hi* prinriples would BOt he emhraced, abd is of tho Aaiiie kind with hi.<< desire to crosA tht* m"\ oti n raft. Bv this repiv In- tiiijiit, that whoievfr the superior luaii lives, he roo%ates the miiuiiers of those among wlioin he n sides. t In tlie winter of the 11th. year of Gae Kong, Conficiua refnrned fro n Wei to Loo (his na live Provioce). .\t that lime, the rites o were oh^crved in l/-o, but )oetrv and lUMi \v*ri in rutlicr a mnnj^led slate. ha\inj( lost iheir ilii.- re^ul.li'>n. Ci>:il"uius h i beo lr:v.-!!i.u; to all partg of the Kmpire making' UMjuiiies oti the su'tjecl, and co'lev'liir what infonnntjoa be could d)(nin, and f*"ini; thai his priiici le^ were u<)t likel_) to bo embraced diitiu^ his lift, k r^-tarneil to his owj Trox iue.e to correct it.s music. 1 The niorul which the Mi^e wi!ied to lie deiivel iVom this, w.ii lh.it s lljc ravolulious of nature lue iiucea.'>Iu{i^, o iihould the ^ludeul be iu bi:i applicatiua lu leaiuiuj^.

Chow

'

Chp. IX;]
"

SHANG
Who knows
if

liU?^.

41

22.

Confucius says,

a young student ma;y be worthy of

but hi knowledge
or

v^n'eration.

may

yet equal

mine?
23.

But

man

arrive at forty,

fifty,

without hav-

ing acquired knowledge, he can never be worthy of veneration;

;

Confucius says, straight forward language, (or reproof)

will not

Insinuating words, will not

men assent to it ? But it is reformation which is valuable men be pleased with them? But to investigate the source of the evil is the grand point ? What can I do with those who are pleased and do not probe the root of the evil who assent and do not reform ? *

but the will of a

may be seized, common man cannot be forced. 25. Confucius says. Yew is the man who in mean apparel, and tattered garments, can sit with those who wear furred robes, without feeling ashamed. Neither hurtful, nor covetous, how
T

24. Confucius says, the general of a large army,

can he practice vice.

Yew) constantly Confucius observed, how is this

(i.

Tsze Loo

e.

recited these words,

sufficient to

on w^hich

be

considered

virtue,

Confucius says, when the cold season arrives, then you will know the Sung and Pih trees (perhaps the Pine and cy26.

press) by their durable foliage.

27.

Confucius says, the truly intelligent have no doubts

truly virtuous,
28.

no sorrow

and the truly brave, no

the

fear.

not
yet

man may apply to learning, and yet hit on right principles, he may hit on right principles, and not become established in them, he may be established in
Confucius says, a

them, and yet not be capable of weighing things aright.

* Straight forward, faithful language, is what men fear, hence they mnst assent to it. Triwnuating words, do not take occasioa of men's faults, heace tliej must give pleasure. But the consent which is not followed by reformation, is merely a temporary and external thing, and the pleasure that does not send one to examine his conduct to the bottom, shews that the -person is incapable of perceiving vvhere the hidden idea lies.
t

ihat he

Tsae Loo by constantly repeating the terras was delighted with himself, a*d made no
in

iu which thg sage had praised him, shewed farther effort to advance in the path of virtue*

l^erefore the eage again referred to this

order to arouse him.

42
29. "
I think

SHANG LUN.
The Tang Te
ol* it

(Vol.
side to side,

1.

flower

waves from
is

and do not

on you, but your abode

(virtue).

distant." Confucius says^

is it

men

do not think

How

distant

CHAP. X.

1.

Confucius

in his
if

native

villag:c

was
in

sincere

and

respcctfui,

and iippearcd as
n>inutt
2.

unable to speak, f
the Court, he conversed

In the Temple of Ancestors, and

y about every thinjr, but with respectful caution. J In the Court, he talked to the inferior Officers with
forward
fidelity,

straiirht

and

to the superior OflTicers he talked

with pleasing frankness.

When
di^nilied

the sovereign

was

present, he

shewed a respectful and ^^'htn sent by his Prince 3.

demeanour.
to receive a guest,

his countc-

nanee suddenly changed, thus, and he walked with a short and quick step, tluis in bowing to them (i. e. surrounding officers), he moved his hands left and right, but his robes hung straight,
;

both before and behind. ^

his

He

entered again with quick step, and

bird.
**

hands stretched
reported

like the

two wings of a

When

the guest

retired he

to the Prince,

saying

the guest is out

of sight,"

This

is

a f]uo<tion

from an nnrient
llie latlcr

o(\f

the fprpier

two claascs bare do meaoiog tod

quote<l, umielj, ty introduce

t

two.

pni-(l lioni

Shp fiayg, Confuriiis daily i)rnrti';o(l llie j rinriplcs wliirh he langbt, tod oerer de* them. rone<|iifcntl y kiiit disoipit-s minutely observed and recollected hit evcrj His nnlivt- village, was the n-sidcnce of bit ptienU, tldoT and ino.st trifling action. bioihers and kiudred, heiicc bis liumblc retiring deportment while tbcre.
YiM'(5

moiKiii,

{ The Ance-toriRl Temp'e, in tbe dopoiilory 6f tlie rules retpectinj; rites tod oeromoiUM. The Court is the plnr' from which ilic national laws issue, hence what belongs ;o thcM oagtU

to be minutely in<juiiud into.

% Whi n bowinjf to thosp on liis OD bis ri^bt, be tuoted bik baudi

h'ft.

Ii**

movfd

to ibe rij^bl,

hii hands to bat tood so aj

he
to

left,

when bowlnp

to tiuMt

kucp

bu

relMt

ttxiui;!!!.

ChapV X.i
4,

SHANG

LUIf

43

he entered the Palace door, he crouched down in this manQr, as if the doer could not admit him. He stood not in the middle of the! door, nor did he; walk on the threshold. * In passing the (empty) seat ofthe Prince, his colour c'lmjed, thus:

When

he walked, with short and h isty step thus and in speaking he appeared unable to express himself. Hjldin:^ up his robes he ascended the hall, bending his body, thus, and repressing his breath as if he did not breathe. "When he went out and descended one step, he relaxed his countenance a little, assuming
;

a mild and pleasing deportment;when he reached the foot of the he expanded his arms like a bird's wings, thus. On returning to his seat, he put on a. serious, grave countenance, tlms. When receiving the seal of office he bent his body as if 5.
stair,

unable to bear

it

holding

it

as high as the hands are raised in

if

making a bow, and as low as

feet with short

delivering

countenance wearing the appearance of fear

th6 public presents his countenance

any thing and lifting

his
his

and cautious step, asif intangled. In presenting was mild and placid in

more pleasant. "" 6. The superior man (Confucius) did not wear clothes with a deep green, or crimson collar. He did not wear clothes of a reddish>
presenting private presents,
still

or brownish colour, as his

common

apparel.

In hot weather

he wore a
ment.

an upper garBlack clothes he lined with the skin of a (black) lamb ;

robe of
fine,

or coarse linen as

white

robes with the skin of the deer

yellow

with that of

the fox.

wore long with the right sleeve short. His .night gown was one length and a half of his body. At home he wore thick warm clothes made of the hair of Hoo Ho (a kind f fox). When he put off his mourning robes he failed not to wear all the custoinary ornaments. Unless a we Shang (an under garclothes he
^'

Common

ment) he had

his

lower garments plaited.

With lamb-skin robes

and sombre coloured cap he did not go to condole. On the first of ,.the month, he always put on his court robes and waited on the
Prince.
The middle of out and came in.
tlie

door (" or rather the middle door") was that bj which the Prinoe weat

44
7.

SIIAXG LUX.
When
he fosted he dressed himself
in clean clothes,

[Vol.

1.

chang-

ed his food and his sitting place.

8.

He

did not dislike delicate food, nor

had he any objection

\vitli

to

meat cut very small.

Rice too hot, or

a !)ad flavor

stinking fish and spoiled meat, or chan<4ed in flavor, discoloured

flesh, or

what had a bad flavour he did not

or out of season, he did not eat.

Food overdone, Wliatever was not properly

eat.
its

cut he did not eat, nor did he eat any thing ^^ithout

proper

sauce. Although there were abundance of flesh, he did not take an

undue proportion of it
jure his mind.

although he had no fixed standard as to

the quantity of wine he drunk, he never took so

much

as to in-

AVine l)ought

in the

market he did not drink

eat. lie

dried

meat which was bought he did not

ginger to his food.

never omitted taking

assisting at the

He

never eat too much.

not the
flesh,

When

public sacrifices, he ke])t

which he received,
he gave
after three

through the night. The flesh used

not

in his family sacrifices,

:

away
it

after being kept three

days

if^ivcnaway

days
tion.

would not be
it

eatalde.

When

eating he did not give his

subject of conversafirst

oj)inion,

when reposing he proposed not any

a libation
:

Althouirh

were coarse food, vegetables or soup, he

this he did
laid straight,
villai^^e

poured out a little as

f).

with solemn reverence.

If

tlic

mat was not

the

he sat not down.

staves
left

10.

When

men

of the

who used

a con-

vivial party, he also hit.

When

the villagers brought the

No *

he
it.

put on his court robes, and stood out side his door to receive
1 1.

When

he sent a messenger to inquire for a friend in ano-

ther Province,

he l)o\ved twice and accompanied him a short

way.
anil

Kang Tsze
received
it,
it.

having sent some medicine to him, he bowed

but said

Mow

is

not acquainted with

hiniit

it,

and

dares not eat

His stable being

horses.

down; when he

return-

ed from ('ourt,

he asked whether the people were injured, but

tin.'

dul not enquire about

gor,

of cjjiibition h\ wliidi tliov v\j)cl!cd dumous, cr div*

;(srs

ccruMoniil

li;

da-nious.

Chp. X.]
12.

SHANG LUN.
the Prince sent

45
first

When

him food he
it.

had

it

placed

properly on the table, and then tasted

When

the Prince

presented him with raw

it

flesh,

he had

it

dressed and then offered

to his deceased

ancestors.
it.

If the Prince gave

him a

living

animal, he fed

When

with his Prince at table, on the

Prince pouring out a libation, he first tasted it. When sick, if the Prince went to visit him, he laid his head to the east,

threw his court robes over him,

and put on

his great sash.

When

tlie

Prince called him, he waited not for his carriage,

foot.

but walked on

When
thing.

he entered the great temple he

asked about every

relative,

When

a friend died,

who had no
devolve on

he said "let the care of

burying him
gift, if it

riage

were a carand horses, unless* there was flesh, that he could offer He did not sleep as if dead, nor in sacrifice, he did not bow. did he appear stifl" and formal in his own house. When he met
me."

When

a friend presented him with a

one in a mourning habit, although

shewe.I hiinjcespect.
office, or

his fiimiliar acquaintance,

he

When

he saw one wearing the robes of

in

a blind person, although in the habit of seeing him daily,

he did him honor.

When he met a person

mourning, he bowed
he saw his host

even to the front cross beam of his carriage, he did the same to the
person bearing the census of the people.
spread a
to
full

When

table for him, he changed his countenance,

and rose

shew
13.

his respect.

In time of loud thunder, or violent winds

he manifested awe.

Wlien he mounted a carriage, he stood upright and took

hold of the cords

when in a carriage
is

he did not gaze about,

talk fast, nor point at people.

14.
(till

At

the countenance (of a

man) a

bird rises,

flies

about

he pass) and then returns. It

said that the Tsze bird w^as

it

enjoying
it

itself near a mountain bridge, when gave three shrieks and rose. *
is

saw Tsze Loo

* This

a fragment seemingly unconnected with what goes before.

Chap.

XL]

HEA LUN.

47

CHAP. XI.

1.

Confucius said, in former times, those who excelled in the

knowledge of propriety and music are (by men of the present age) esteemed mere rustics but in the present day, those who are versed in the knowledge of propriety and music, are esteemed accomplished Scholars. In practice, I follow those of former ages. *

me in Chin and Tsae, none now call at my door. Those who excelled in the practice of virtue, were Yen Yuen, Min Tsze Keen, Yen PTh New, and Chung Kung. The most eloquent were Tsae Go and Tsze Kung. Those who were best versed in politics, were Yen Yuen and Ke Loo. The most eminent in literature, were Tsze
2.

Confucius said, of those who followed

Yew
3.

and Tsze Hea.

Confucius said,

Hwuy

does not asist me. I say not any

thing in which he does not delight,

4.

how eminent was the filial piety of Min Tsze Keen! There was no man who did not credit the testimony
Confucius said,
of his parents and brothers (concerning his
6.
filial

piety.)

Nan Yung,

daily repeated the Pih

Kwei, three times: Con-

fucius gave him his brother's daughter in marriage.

6.

Ke Kang

asked which of the disciples loved sjtudy most,

Confucius

replied, there

but unfortunately his

life

was one Hwuy, who delighted in study, was short. He is dead, and now I

have no such man.

Id former times, mea possessed a doe proportion of plain, honest sbcerity, duly blended with oniamental accompliahmeuts; at present, the learned have more polish than substantial virtue
t Hwuy had such a clear perception of every doctrine which the sage delivered, that he to have his doabts resolved. Hence his delighted master said, I receive no assistance from Hwuy, as it respects the advantages resulting to the teacher from the frequent dis* ooaion of ditfioult points for Hwuy has no difficulties to solve. This was not said because the Mg seeded the assiataoce of his disciples, but proceeded from hunuUty aod a wish to ktol Hwuj.

MTcr came

'4S

HEA.XU5f.'-'

[Vol. 11.

Yihjn Yen Yuen died, Yen Lao begged Confucius to sell his carriajje aiil buy an outside colfin for liiia, to which request
7.

man says he 13 had an innjr, but no outer coftin. I cannot walic on foot in order that he may have an oute.r cotiin. Since I held the office of a Ta Foo I ought not to walk on foot *
Confucius r^plisJ, t.ilenU or not talents, every

my

son.

When Ls

died, he

V/hen Yea Yn?n died, Confucius dc/^vly lamented him, exclximiuT, h?aven his ruined me! heaven has ruined me
8.
!

9.

When Yen Yuen died,

Confucius wept bitterly. His followers

bitterly!

^aid, does not our

Master lament too

Should

not do

so! If I do not lamout such a man,

10.
Liiii

whom

shall I lament! f

Wh^n Yen Yuen

died, the other disciples wished to

^ve
but
not

a spkndil funeral,

Confucius said,

it

is

improper

they buried him in a splendid manner (on which account) tha

sairo sai J,
ti*
**

Ilwuy looked on me as
is

his father, that I

o aid

my bla;iie, but VA\t of my disciples, f IL Kc Loo asked how the j^ods ought to be served. Tho sa^e replied, you cannot yet serve men, how can you serve the gods? I presume to ask concerning death. You do not yet know life how can you know death. ^
\t Li.n

as a son,

not

12.

Miti T^V2 stoo

by with stea and

bold.

ly

mildness in his look3,

Ts/.e

Lo

appeared

fir

Yea Ye^v and Tszc Kung

maaifested a soft pliability.

Confucius was pleased, but said.

Yew

will not die a

proper death.

'^'cn Loo was t'le father of Yen Ynn, and Lu was tha son of Confuoliu. As tha sigf* bnric4 his owi son withou an outer co'Jin. h^ \un\v cuisiJorel. that althouTh Lc's taieats were not cqial to ^ ea Vuens ytt, as he was his own son, it would be improper to treat aaoUier with more r. pc^. JIu I'uj'iiiiod i!at he did sot su -ceed in b'irviog Hsvuy ia a proper manoer, as ha iatarr^d ^j\ ;i>id this he did in order to r; unive his dlsclp'o^. his OMi s' b DOi t In fuiK?^..-. f dioild he o.rniiered whetlicr tho family poasessos mcins or not. agreMib!<: lo rei^on th it poor p.!rn'^ sh >uM have expuiisive funoraU, on this {jrounJ thu sag* gare 1im t*.io to th# recjo *t othis disciple*. ^ I'hfr <rH\a and m'-u oi>:;ht to h^ sorvi'; I on ihe s.imr prin^^iples and so should th^ liriaj and 'he ilpfiil. Con*c>jacntiy he wiio kno.v.i how to ser\ nion, mist know ban to '.-r\o til god, and ha who is aeqiuiotad with the piin'-iplcs of life, knows tht* pnnciples of death. H f
1

f As to sirvinj the dead, to <ho m.inn'^r of the Cliineso, it is evidently gross idolutry, an<i hu* must it not a|par ooni)eiun<- 1 h- the l^w of the on y liviinr niid true CJoil (o evfiy liijprejudiced tniiid, at the lirst glanf^c, thai there ought in manv respects to > a rasf diflcrenoe Del->veen the errio<<s which we render to GoJ, and that whii'^h we ren-lor fo o r fellnw rreature* And is it not a palpable fan',, ilnt mnny are in ii (jr. nt m-n'ire ao.pniniftd with ihe'.r duly to rr.un, who vu at tho time 'into totally it^uoiaul oi' th>) vniy first piincrplef <f ihcir diity to 0' d. Thus < iuT) uidmjj thin,; sliioh ar- so Tajlly dillofcal, fUl%
Onsrf;u'nti>
:

u OM

t'alal

eU'ccU of U*iag uDacqaaiuied with the loiroalcd will of God.

Cut.
13.

XL]

HEA LUN.

49

The store kepsr of Loo wished to erect a new granary, Min Tsze K2en said, why not repair the old one? What necessity for altering it?

Confucius said, this

it is

man

is

not a

man

of

words, but
14.

if

he speak,

always

to the point.

Confucius said, (school) *

!

how does Yew's harp

suit

my

Porch

For
hill,
'

this

reason the other disciples shewed less respect for Tsze

Loo, on which Confucius said.

but has not yet entered the
15.

Yew
iniier

has ascended the great

chambers of science,

Tsze Kung asked whether Sze, or Shang was the more learned and virtuous. Confucius replied, Sze goes too far, and

Shang goes not

plied, to

far

eaoa^i.

Ta^a Sze excels?

Conr-icius re-

go too

far, is

as bad, as not to go far enough.

Id

Ke She was
he
is

richer than

Chow Kung: Kew

collected the

taxes for him, and (by extortion) increased his riches.

cius said,
17.

Confu-

not

my

disciple. Little children

drum him av^^ay.

Sze, with a

Tsae

is deficient in

knowledge. San
sincerity.
is

is dull.

fine exterior, is

wanting in

Yew

is

vulgar,

f
is

IS.

Confucius said,

Hwuy

near perfect virtue: he

often

in great poverty.

Sze did not submit to the

19.

will of heaven, he coveted gain,

planned well, and often succeeded.

Tsze Chang asked respecting the principles and practice of the Shen Jin (virtuous man). Confucius replied, he does not tread in the footsteps of the sages, nor enter the chambers of
the learned. %
* Tsze Loo's harp had a harsh, warlike sound, which was ill suited to the mild doctriBes teaght iu the school of the sage. t Some think that the two wo ds " Confucins said." Should be placed at the head of these according to this, they express the opinion of the sage respecting these four four sentences disciples, and consequently the present tense ought to be employed. The Shen Jin (orvirtujus man) is one who possesses an excellent natural disposition, X aodwho does nothing ricioas, but wlo has no inclination to learn, herce is unacquainted with the doctrines of ihe sages, aad consequeatly does not follow their footsteps. $ $
:

for a man to be virtuous, who is not a scholar ; b it from this sentence it appears, that a man The Protestant Missionaietitate of learning may possess a considerable portion of virtue. ries to China, and we believe the Romish Missionaries also, have o'"ten used the words " Shen ought not however lo suppose ifXL," as the designation of a trye Christian. The Chinese reader that the words, when thus applied, are to be taken in the sense given to them ia ilu'-. passage. In the mouth of a true servant of Jesus, Sheu Jin, does not me?>n an unlearned person, of an excellent natviral disposition, bat a person, wliether learne^i, or unlearaeJ, whose depraved nature has been reiio7ated by the Almighty povtrer of the Holy Spirit.

tt The

SRges of China, sometimes express themselves, as

if

thry considered

it

imposible

60
20.

KEA LUN.
Confucius said, can you

(Vol. U.

know from

a man's having

reasoned well, whcllicr he be a nian of superior virtue, or &

painted impostor?

Tsze Loo asked whether upon hearing a duty (recoiameuded) he ouL,^ht immediately to put it in practice? Confuciua
21.
replied,

your father and elder brother are

thin;j;!

alive,

why should you

if

act iuimcdidtely on hearins^ a

Yew

likewise asked

ha

ou^ht to act as soon as ho heard a precept?

act immediately. Kung Se Hwa said, when be ought on hearing, to act immediately, ed that his father and elder brother were
the

Confucius said,

Yew asked whe<her

you
alive:
Sir,

answer-

Kew
I

asked

same question, and you

replied, act immediately.

am

in
re-

doubt as to your meaning, and presume to ask.

plied,

Confucius

Kew is of a slow on Yew is rash, and I

22.

disposition,

and

wish tc spur him

in

wish to check him.

in

Confucius was alarmed (or

fallen behind,
liad

danger)

Kwang: Yea

Yuen having
I thoui^ht
I

you

when he came up, Coafucius said, been dead to which he replied, how could
;

dare to die wliilo

23.

my

Ke Tszc Yen

is alive f asked whether Chung Yew, and

!

master

Yen Kew^

might be called great statesmen. Confucius replied, I thought

Sir,

you wtTt^ibout
lo

to

ask concerning so:ncthing marvcUoua,

and
to

you merely ask about

Yew and Kew

Tiioso

who deserve
accordiog

to be

denominated great ministers serve

their Prince

Ti'siuri.

what is right and Just, and when they cannot sa act, At prt^srnt, Yew and Kew in, ly br considered as making
tle

U])

nuinbjf of the ministers.

in

Tiien

thi^y will

follow

thtiir

master? Confucius answered,

assassinating a father, or a

Prince, they would not follow him. t

That
is,

he ou;;hl ilwayii lo

n"k

the ailvioe of hii falht^r htxA elder brothtr beTore aa4irUk-

ing an> tiling.

t How ouKht I canli'H^U to e\poc m*irto (l-atli, wJiilc my m-i'itcr Iitoi, whom [ oarht Iwtvs to protect. Thu Mcutctice sliewti tb trun|( mutual lovu aoii lAt^vd, MrluahAutuiaiW twfcn iIh* *^)i' mjul hit Ih^omIc iii-ci|>I.

Kr

Shi-

liiiil

nllriii.ii U.-M i.nirrii

tnev

ucK Ke Mic

MO well
li.s

unuqx-d triMit powrr nnd vuhd to kill, or dethrone hii Prino*. TImmaIot* aml'T him, but rouM neither rratrmn him, nor wouKl the/ rMif a. till un>|iiRiiitr(t wiih ihflir dut/ tu the rigiui)|{ I'ruxM to tdimi of (hMTMiiatiag

111

ind()iijl!c dif;n5.

Chap.
24.

XL]

HEA LUN,

51

Tsze Loo appointed Tsze Kaou to bs governor of Pe;

and the Temples to over?

Confucius said, you have injured a man's son. Tsze Loo replied, there are the people to govern

should he read books before he be learned in these Confucius answered, I hate loquacity. *
see,

why

When Tsze Loo, Tsanj Seih, Yen Yew, and Kun* 25. SeHwa were sitting by him, Confucius said, although I be a day
you from declaring your opinions. You say we dwell here and are not known, but suppose you were known, what would you do? Tsze Loo, with an air of
older than you, let not that deter

send^me to rule a country of one thousand Chariots, hemmed in between two powerful states, pressed by large armies, and at the same time distressed by famine, and in the space of about three years, I will make
levity,

replied abruptly,

the people brave, and turn their minds to justice

Confucius

smiled.

Confucius said, and what would you do

venty, or about
I

Kew? Kew

replied,

were I employe:! in governing a country of about sixty, or setifty,

or sixty Lo, in the space of three years,

would cause tbe people to possess suScieat resources, but as to teaching them propriety and music, I should be obliged to And what would you do Chih? leave that t-> a superior man.
Chih replied, I
study them.
or at

am When

not master of such things, but I wish to

there
is

business in the Temple of Ancestors,

the Princes,
I

would put on the proper robes, and cap, and act as a sub-assistant. Teen what ii your wish ? Teen drew his air to a close, laid aside his harp,
the assemblies

of

rose and said, I differ from these three gentlemen.

On which
Let each
in the close
five

Confucius observed, what harm

is

there in that

speak

his

mind? Teeii answered,

to

I should Kke,

now

of spring,

put on

my

spring robes, and in

company with

Tsre Kaon was a youth of an excellent disposition, bat had not studied, on which tcoount the sage considered that Tsze Loo in appoiuting; him to th? governmeni of Pe had done him a serious injury, or robbed him, as the expression denotes. Tsze Loo wishin^t hare the last word, 5 although he was conscious that be Ivad acted wrong, insiiuv^ted that the duties of a g;orernor did not reqnire that a mau ihocdd be deepl/ read, but tiiaV oa tiie ooDtrar/ be aiijhlt bj practice kaii; Lair to act.

HEA LVn

[Vol.

11,

or six capped corapaaions, and six or seven youths, ^o and bathe

in the E, take the air amon:^ theloc-il temples,
ing.

and return sing-

Confucius exclaiined, I a^ree with 'i\"cn. * These three disciples having: gone out. Tsang Scih stayed behind. Tsanj Se'ih asked what the words of the three disciples meant, Confucius replied, each meraly expressed his opinion. Why
Confucius answered, a country mast be governed by propriety ; his language was not modest and yielding, therefore
I smiled at him.

did you smile at

Yew?

But did not

K3W
it

also express

a wish

to L'overn a country?

Ans. when was

seen that an ex-

tent of 60 or 70 Lc, or 50 or GO Lc,

was not considered a country.

Does not Chth

also wish to govern a Province?

Who but ruiers

who would

of Princes attend on the Emperor in the Royal Temples, and are

present at levees? If Chib were a sub-assistant pray

be great (or chief?)

CHAP.
Yen Yaon askel
whit

Xli.

1.

in

p3rfc;ct virtue (or

benevolence)
self,

consists? Confucius replied, virtue cr>nii3ts in conquering

and returning to propriety.

tuous.

When a man has

all

conquered

self,

and
vir-

returned to propriety, on that day

men will allow that he is

Does

perfect virtue then originate in one's self or in others?

Y*in

Yuen asked what

are the several br inches

is

of perfect vir-

tue? Confucius replied, whit

at
it

contrary to propriety, look not

(cr n.ove) U not.

listen

not to

it

speak not of it touch

llwuy
is

Yon Yuen
2.

rejoined, althou^^h

not clever, he

wishes

to act thus.

said,

Chun? Kun<]: asked what is perfect virtue? Confucius when you go out, do it as if you were receiving a guest
;

of high rank

comm md
;

the people as

great sacrificial festival.

to you, do not to them

you were attending a What you do not wish others to do tlu n in the country none will be dis
if

pleased with you: nor will any in the family feel disatisfied. Cimng Kung replied, although 1 am not quick I wish to act thus.

tloo,

Ilo aiine.l not at an) tKing bcyonil his heacc ibf commeiKltiUOD of iiic eage.

sUlion

ftod *bilitLej,

but

fell

H ewe La )us

iUa

Chap. XIL]
3.

'

MM.

LtJl^e

S*

S33 Ma]^^'3^v askai what oaastitutes perfect virtue- Conit is

fncius replied,

to tind it diSciilt to speak.

To dad

it diffi-

cult to speak! Is that psrfsct virtas? Goafacius rejoined,

is difficult to

what

practice,

must

it

not be didicult to speak? *

virtne,

4.

Sz3

Ma

Nsv/ asked respecting the man of superior

fear.

Confucius replied, he has neither sorrow nor

neither sorrow nor fear, does that constitute
virtue
!

To have

Confucius rejoined, when

2,

a man of superior man examines within, and

finds nothing
5.

wrong,

why

Bhouid he have either sorrow or fear.

Sze

Ma New

in ,^rief,

exclaimod

all

men have

brothers,
life

I alone

have none!

Tsze Hea

said, I have heard, that

and and and

death are decreed and that riches and honor depend on heaven.

The man of
politeness
:

superior virtue,

is

serious and

respectful,

constantly so.

To
all

others he always^ manifests respect

hence

within the four seas are his brethren.

How

can the superior

Q.

man

be grieved, as

if

without brethren?

Tsze Chana^ asked what mi^ht be called superior intelliConfucius said, when a man can stop a slowly soaking slander, and a flesh cutting accusation, he may be called iatelligent. The man, that can defeat the ends of a soaking
gence.
slandsr,

and a

flesh cutting accusation,

may

be said to possess

iiigh

degree of intelligence,

7.

plied,

TszQ Chung asked respecting government. Confucius relet there bs sufficient supplies, and plenty of troops, and

gain the confidence of the people.

these three

Tsze Chung said, if one of must be dispaassd with, which should be first given up. Ans. The militaryo Tsze Chung asked again saying if forced to give up one of the remaining two, which ought to be giveK

up

first ?

Ans. The supplies

from ancient days

to the present

* Sze Ma New was a loquacious man, oq which account the sage taught him in this manner in order to make him more cautiong in his language. Had he merely spoken of perfect virtue in general terms little or no effect would have been produced on his rash and thoughtless pupil.
t He that can detect and prevent the object of that secret and slow attempt to ruin his character which resembles the gradual entrance of water into acy substance, or frustrate the endfi erideaw of that malice wliich would lead one to cut out a piece of his own flesh to presect of having been wounded hy aoothtr, may be said to possess superior sagaoitjc

TJtti

HEA LUN.
all

[Vol.
have no confidence (in

11.

time,

hcive died, bat

if

the people

their

rulers) they
8.

cannot be established.

Keih Tsze Ching said, the superior man is substantially virtuous and no more, what necessity for ornamental accomplishments! Tsze Kung sii^'l, nUis for wh it you have SAid, Sir, of the
superijr

ment

is

man Four horses cinriot overtake the tongue. Ornaas subst mce and substance as ornament. The skins
!

of the Tiger, and leopard,

skins of the dog, or sheep
9.

when tanned, nppear when tanned. *

the

same as the
is

Gac Kung asked Yew

and
Jo
I

Jo, saying, this year there

scar-

city,

have not

suflicient supplies,

what ought

to

be done?

not take only one tenth in taxes, f To which the Prince replied, when two tenths arc not sufficient,

Yew

replied,

why

why

take only one? Ans. If the people have plenty,

the Prince

want

If the people
?

how can have not enough, how can the

Prince have plenty

10.

Tsze Chang asked how virtue may be exalted, and doubts Confucius replied, be governed by fidelity and sindissolved.

and constantly advance in rectitude, thus virtue will be exalted. If when you love a man you wish hi u to live, but when you are displeased with him you wish for his death, since
cerity,

you both wish him to live, and to die, this is to doubt % 11. Prince King ofTse, asked about government at Confucius,
.

Confucius answered,

let the

Prince act the Prince, the Minister

the Minister, the father the father, and the son the son.

H
;

To

which the Prince

truth,
if

replied,

you have spoken excellently

that

for in

the Prince neglect the duty of a Prince, the Minister

that of a Minister,

the father

of a father,

and the son

thatofasjn, although there may how could we enjoy them

That
is,
it

be abundance of provisions

tir, ioit as

only Icnrnin^ (ind pilitenpss thit distinsnii^h the aprlor man fiora the ruodIv by U't hair, that we diitiiij^iiiih tlie Leopard'* skin from that of the doj or nln-.fp, which wlirn tanntfti appftir the SMine. lu ihc. Chow Dvimntv, oiu- InisUanvlm ii reocivoil one hundretl Mow of tanil, ami paiH on t tfnih in taxm. IJul iii the- I/oo ((luntry. from thi- time of Prinn- S*(in tlid (.'o>iniiiHnt exacted two W\\\\\t in ta\-t. Ilcnc*^ ^'ew Jo lu-f^j^L-d I'lincc Cae to rottirn Id the old on>*toin of cx.ctiDp on.' tenth. Ilii inteution wua to jHirnuade iho Prince to be ccoounjical oiid to treat his
is
it is
,

pcop'e )il>prMv.
t
^'if^
\\\i'

"'

di-ath aro

determined hy boavrn, honco

to

wish for the one or the other,

it

to

dou!it

decrees. % The mini!<ler of Knn^, Prince of Tso, h.i-H'Cf'ii allowed to ri<^omc too much power. The Prince did not maltt- his ld'st <ioii lu-ir to the throne tinis neither Priocc, Minifller, fiiher uor on, did, or could du his dutv, hcuoc tljc jejil) of the a|{0.
(liviin;

Chap. Xll.]
12.

HEA LUN.
who can
:

55

Confucias_said, he

with half a sentence put an

end to litigations is and promptitude. *

13.

Yew

For Tsze Loo acted with decision

Confucius said, in hearing law suits I act like other men,

necessary to put an end to litigations, f Tsze Chang asked respecting government.

but

it is

14.

Confucius

replied, let
tice it

your mind dwell upon

it

without wearying and prac-

with faithfulness.

15.

Confucius says, the superior man, perfects men*s virtues,

;

but does not finish men's vices

of
this.

the

mean man

acts the reverse

16.

Ke Kang Tsze

asked Confucius respecting government,

is

Confucius replied, government

rectitude.

If you. Sir, lead

by

rectitude,

17.

who will dare to act contrary to rectitude Ke Kang was harassed by robbers, and consulted ConConfucius said,
if

fucius on the subject.

you. Sir, were not

covetous, the people would not rob, even though you should
hire

them

to

do

it.

Ke Kang asked of Confucius respecting government, saying, how would it answer to put to death the vicious, in
18.

order to bring forward the virtuous.

if

Confucius replied.

Sir,

you wish

to

govern well,

why

put

men

to death.

If

you

only wish for virtue, the people will be virtuous.

the suparior

The

virtue of

man
J
man

(or of superiors) resembles the wind, that of

inferiors resembles the grass.

it

When the wind blows on the grass

must

yield.

* Tsze Loo was a

of sincerity,
credit,

his wor(te, men gave done speaking.

t

him

fidelity, and prompt decision; hence as soon as he ottered and yielded to him, nay they did not even wait till he had

how

Tsze Loo could with half a sentence decide a law suit, but he knew not by propriety, and humility consequently, he could not prevent litigations among the people. On which account these words of the sage are recorded, to shew that he did not consider it difficult to decide law suits, but that what he deemed important, was
said,

Yang She

to rnl-e a country

to put an end to litigations altogether. His t The doctrines of Cor.fuciu.s were directly opposed to tyrannv, or harsh government. soherae wai to lead men by reason and good example and he constantly maintained, that if superiors were viituous, inferiors would certainly be so too. 1
;

have already observed that this principle, although good in t t too far by the sage aud his followers.

We

itself,

carried a

little

56
19.

IIEA LVS,

[Vol.

11.

serves fimp.

Tsze Ch;in^ asked what the sdjolar must be who deConfucius repVied,^^^(vh^xt do you call fa.ne?
to be b^iird of throut^h the province,
is

Tsze Chanof answered,

at home.
to have true fame.

and

Confucius said^^hat

only to be heard

of,

but not

Now

true

fame consists
of justice

in plain, straii'ht

forward sincerity

in the love

words
others

in

examining men's
i^iving pi ire to

in

readiuiir their

countenances

and in

such a aims

man must
at

be famous through the country and at

home.

He who
himself,

brins:

heard

of,

assumes the appearance of

it:

virtue, but in his actions

opposes

yet he rests satisfied with

and doubts not of being

right.

Such

man

will

be

heard
20.

of,

both at home and abroad. *

While Fan Chr, was walking along with Confucius,

Woo

Ke

said, I

presume

to ask

how

virtue

may

be honored, secret

vice suppressed, and doubts resolved. Confucius exclaimed, an

excellent question indeed!

Does not

that which at

first

requires

great labor, and

is

afterwards attained, honor virtue?

l"o

attack

and not to attack the vices of others, is not that to suppress secret vice? In one morning's rage, to for;;et its
vices,

Our

own

conquences
21.

to one's self

and

relatives,

docs not this shew doubt, f

is.

Fan Che asked

wliat benevolence (or perfect virtue)

Confucius replied,
answered, to

to love men.

What is knowledge? The

suge

know men.

Chinr: Tsze 8a\. lli^t ihe sta>it-nt ousjlit to hrnd his undivideci atlentinn to realitr. and not to permit the love ot fume to coini" near him. He who o<i\(-ts fainr, has hit the fuinlamcin-il principles of penuine learning. He whd sUi'lios for a name, is a h>p(XTite, The students ut" th present day, for the luost part, study in ordr to gain fame and through fame to get gain.

Yin She ivs, that the fault of Tsr*- Chtnij's learning, lav in his not hondinjj his whole atWherefore Conrurius niisw<rel iiiin i:i this niauner wishing liim in all tention to len-itieR. This internal fulness would ho maiiitcste.l e\urniill>. If thinjr* to be .inoere and siihslintial.
;

Ihe disciples who themselves received the iuslractiona of the sage, erred in this much more mti9t those uf after agti
I

in.uujer,

how

hi;,'htst

.shews the in a fli of anger hrir./ on himself and relatives great misery, henr<. in reference tu jual indiscrimination between what is light and heavy .Vllhough the sat'e dm** not piinrinle^. lie may be s.iid o be nruleeided. or in doubt. o many woids p<.int out the method of res..hini: doiibts, an inference may be drawn from hit

The man who

degree
o*"

words,

yi/,.

'hat the best

method

is to

examine

lullv the first, oi incipient

motircs

to action.

Chap. Xlll.]

HEA LUN.
this.

67

Fan Che did not comprehend

praved upright. *

Confucius said, elevate the

upright, vinJ dismiss the perv^erse, thus

you

will

make

the de-

Fan Ciie departed and waited on Tsze Hea, tj whom he said, just now I had an interview with Confucius, and when I asked
what knowledge is, he replied, elevate the upright, and dismiss the depraved, thus you may make the depraved upright. What does he mean? Tsze Hea replied, rich are his words! When Shun was Emperor, he selected and elevated Kaou Yaou from among the multitude, and the vicious (or rather vice) went to a distance. When Tang was Emperor, he chose and exalted E Yin from
the

mass of

the people,

and vice

tied to

a great distance.
to

22.

Tsze Kun-j asked how we oudit

fidelity,

conduct ourselves in
they will not

our intercourse with friends.

prove) thsn with
follow, desist;
23.

Confucius replied, teach (or re:

leid then skilfully

if

do not disgrace yourself.

said, the superior

Tsang Tsze

man employs

his learning

to collect friends,

and his friends to assist (or increase) his virtue.

CHAP.

XIII.

1.

Tsze Loo asked concerning government. Confucius

replied,

lead the people (by your example), and encourage them. I beg
to ask
2.

what more is requisite ? Be not weary in acting thus. Chung Kung, when first minister to Ke She, asked
Confucius said, in the
first

res-

pecting government.

place,

have

suitable Oflicers under you.

mote men of virtue and

talents.

Pardon small oftences, and proBut how shall I ascertain who

;

* Fan Che supposed that a knowledge of men would be injurious to the love of them from the circumstance, that an acquaintance with the vices of men, would lead us to hate, rather than love them. But the sage wished to teach him, that a correct knowledge of men, would enable those in power to honor and promote the virtuous, and to disgrace and dismiss the vicious, so that in the end, the vicious would by this treatment be reclaimed, and hence would deserve to be loved. Thus the good man maj with propriety love men in general.

58

HE A LUN.
I

[Vol.

ll-

possess cirtue and talents, that

may promote them?

men
conceal those

If

you

promote those

whom
?

yoii

know,

will

whom

you know not

8.

Tsze Loo said to Confucins, suppose, Sir, tlie Prince of to j^ive you an oH'k ial a appointment, what would Coufucius replied, to establish liis yv>u teach him to do first ? You have character. On wliich Tsze Loo exclaimed, indeed

Wei were

shot far beyond the mark. Sir!

his character be of the first

Why

shouhl the establishing of

importance!

Confucius replied, you are a simple rustic Yew.

perior

The

su-

man

is

not rash and heedless in those

are.

thing^s
is

which he

understands not, as you

his
will not

If one's character
if his

not correct,

words w ill be inconsistent,

be properly done. *

words are inconsistent, things

If things are not properly done,

iiourisli.

propriety and music will not

When

propriety and music

do not

flourish,

punishments arc not equitable.

When

punish-

ments are not equitable, the people w ill not know how to move hand or foot. Therefore the character of a superior man must be such as can l>e spoken of. What is said of it, must be such
as

may
4.

be practised, f

superior

man

is

never rash and

irre-

gular in his words.

cius said,

Fan Che begged to be instructed in husbandry. ConfuI am not a farmer. He next asked to be tauuht the
Coiifiiiius said, I

art of gardening.

am

not a gardener.

When

Fin Che went out, Confucius said, this Fan Che acts the inferior man. I W'iicn superiors love propriety, the people will not dare to be disrespectful. Wiien superiors love justice, the people will not dare to disobey.

till-

When
to

superiors love truth,

(irsl

the
i1m:t

Whitcvcr

virfiio

von
siiiii

wuh

tin-

|m'i)|i1.-

|uiicticf,

prnclicc

il

\<inr.siir,

aiul

will rerliiiiilv iniilnt- \uii. As.>i.sl

ntfiiiisl (lili;;eiK'e

tiirtii in

i-\.r r;isc

of Ufcossil

v, iiiul tli.-T will str^ e \oii \*itb

fulrlitx.

t At th;l liirif liiiii;. I'riiirr of W.-i, li.ul cvim-II.-.I his I'ldrsl <i(tn. When Liiii; die*! the people of Wfi nownrd his t,'ruinhf>ii. who, wluii hi> fathiT wishf.l tn nlurii to his rotinirv, npposffl him, hciicf ihf sagt coiisiirre<l that it *sas ol the liist iiii)iort.iiK-f, I'oi such a m.iu, to irdcviii his chuincter.

; Thi- iv nntliing tle^radioff in hfii.p n hiisLaudmun. or ^'iirdtiic r. but Fan Che ha\ing tutricd ihr school uf thr saj^e, tfiese riiiploviufiit^ wvrr ufihuitablr lo Lis bitURlion.

Chp. XITI.]

HEA LUK
When
matters
all

69
are. tjias,

people will not dare to be unfaithful.

the people will come from
their

quarters to serve you, carrying

young children

in little
is

bags on their backs.

In such

cir-

cumstances, what use

5.

there for studying husbandry.

Confucius says, although a

man may be

able to recite

the three hundred

Odes

if,

he know not

how

to act, or

when he receives an appointment, when sent abroad as an Ambassador

is it to

he

is

unable of himself to reply to the questions put to him;

although he has read much, of what use

him

Confucius says, that if your own conduct be correct, al6. though you do not coaamand, men will do their duty. But if your own conduct be incorrect, although you command, th6
people will not obey.
I.

Confucius said, the political systems of Loo and

*

Wei

are brothers.
8.

Confucius said,

Kung Tsze King; managed

having
little,

hi^'o^ii'^'i

mily well.

At

fft-st,

he said

it

will do.

After-

wards having a

little

more, he said
excellent!

it is

complete.

When

he be-

came
0.

rich he said

it is

Confucius having gone to Wei,

said, said, since

Yen Yuen
so great,

acted as his

coachman. Confucius

how numerous
is

the people!

Yen

Yuen

the population

what can be

done for the farther good of the community? Enrich them. \\Tien they are made rich, what more can be done for them? Instruct
them.
10.
:

Vjaxr/i?
if

Confucius said,

any government would employ me;

reformation.
that, if a succession

in the course of one year, I would do something, and in three

years I would
II.

make a complete
it is

Confucius said,

an ancient saying,

of virtu-ous

men were

to govern a

Province for a period of one

hundred years, an end would be put to tyranny, and capital punishments. * What think you of these words
!

* Yin She
ly put

down

sa^e would 6top ill this.

says, that the overcoming: of tyranny, and abolishing of capital piuiishraents,. mereSince the'merit of a virtuous man would reach to this, a the practice of vice. not require one hundred, years, nor would the renovation which he would eliect

{.:>

HEA LUN
12.

[Vol.

11.

Confucius said,
years)
tlie

tliirty

a Kin?, in one age (about people would be virtuous. *

if

we had

18.

Confucius

siiid,

if

man can

rectify his
!

own

conduct,

what
14.
S!u')

difiiculty will

he tind in j^overnini,^ others

rectify others!

If he cannot

rv'Ctify hiinsclt,

how can he

Confucius said,

Yen Tsze having returned from an audience, (with Ke why have you come so late? To which he
have been at court, on publio business.
;

replied, 1

Confucius

rejoined it must have been private business had it])een government business, although I am not now in oilice, I must have

heard of
id.

it.

Ting, Prince of

Loo asked whether

there

sentence, sutficient to lead to the prosperity of a country?

fucius replied, one

was any one Con-

say that to
If

word cannot contain so much as this. Men be a King is difficult, and to be a minister is not easy.
it is

you know that

difficult to

be a King,

is

not this one

word which contains the germ of the prosperity of a Province? Is there any one word, which would lead to the ruin of a kingdom? Confucius replied, how can so much be expressed by one word. Yet men say I could have no pleiisure in being a l^ince, unless there were none who would oppose my words. Wow if the Prince's commands are good, and none oppose tkcm, is not this excellent? But if they are bad, and none oppose them, then does not the one word " none oppose" contain
that which will lead to the ruin of a nation?
10.

Tiie

governor of

Yili,

asked respecting government.

Contucius replied, make glad those who are near, and those

who

are at a distance will come.

If finy one should sav, that throe x-ars nnd our age (30 years) are very dilTcrpnt, as to rnpidilv and iklowness in llie work of rfin)\ dtiun Hiid ask \%hv tin- sn^e says nt oiif time, tliaf this woik may bf done in lliiec vrars, ami at an'ithcr tinH'. tbat it would retpiirf (liiti\ \ears, Chin Tze, answers hv rcniaikiiii,'. that whin Confucius spoke of thn'O years, he iiu-ant thst in that jeriod a sa((e could put the laws and rejjulalions iu a stale of order, and thus set in motion ihi- eleiiit>nls of complete renovation, bnl, thai it would re<piire a jwriod of thirt> years, to <rn(luallv advance the people in virlur, and ruh lln-m into righteousness; so that virtuous principles hliall have han lliorou^hlv wKiu^ht into ihrir mtv nature. t Propriety rf<|uircd, that wh-n thr com h.ul an> |iul)lic tpn-stion t< iliscuas, those wh* bad formerly hi-m in olFire, should he inforimd of it. llut at that linn Ke She had usuiped thr powi"r in Ixn, nnd did not m<H-t with his peers in the court house, to transact the atVairs of the iialiuu l)ut held private cimHullations with his own servant*. Ileace Confu itts by this remark bad a deep mlcnlion of rcprcisijii; \Lv She and of tcacbiug hi* pupil Ven Tue.
:

Chaf. XIII.]

HEA LUX.

(Tt

17. Tsze Hea when governor of Keu Foo, asked respecting government, Confucius said, be not rash, and regard not a trifling

advantage. If you are in haste, you will not succeed. If you regard a small advantage, you will not be able to accom-

plish great things.

18.
in

The Governor of Yih conversing with Confucius

village there is a truly upright
theft.
this.

said,

my

sheep and he proved the

man. His father st jI^ a Confucius said, the upri^i^ht ia

father conceals the faults of * >
!

my

village, differ

from

The

the son, and the son those of the father: uprightness lies in thi
19.

Fan Che

asked, what perfect virtue

is,

Confucius sai^,
y'> \r

in retirement, be serious, in the discharge of the duties of

office,

be respectful,

in your intercourse with men,

be

f^iJl^u^

Although you go among barbarians, you must not cease

thus.
20.

to act

Tsze Chung asked, what description of

man may

hj

styled an eminent scholar.

Confucius replied, he who hns

if

a sense of shame, and

who

sent abroad on an E:iibassy

his Prince.

would not disgrace the authority of

to ask

I prssu'ne

who may be

considered next in order ? Those

filial,

whom they
same

of the same family style

village call fraternal.

and

whom

the people of the

beg leave to ask who are next to these?

He who
although

is

sincere in his words,

dull,
!

and determined in his actions, and of mean capacity, may be considered

next

in ordjer

What may

the present ministers of state be

called?

They

are mere measures,

how

are they worth speak

ing about.
21.

Confucius said, since

cannot obtain men perfectly

correct to

whom

may

deliver

my

doctrines,

must look

for

emulous and cautious meUo

The emulous
is in

will press

forward

* That the father and son should conceal each others faults with divine reason, and the nature of man. * *
his

the highest degree accordant

t Such a man does not inquire whether what he says, accord with reason or not, but keeps word faithfully. In acting, he does not study whether what he does ought to be done or not but goes through with it.

* * This principle

pubUc

justice,

it is

is good, to a certain extent, but if carried so far as to defeat the ends of pernicious, ad must be abwxdoned bjr eTery truly upright man.

62

HEX LUX.
The cautious
stability a
!

[Vol. 11.
will

to the highest point.

do nothing wrong.

22. Confucius suid, the south country people have a proverb

which says, that without

gician, nor a Doctor.

Very good
this is

m \n can neither be a ma(The Yih says) he ^\ho does

made him-

not steadfastly persevere in the path of virtue, will be disgraced.

Confucius says,

only because he has not

|-

self a

acquainted with the Yih.

23.

Confucius says, the superior

man

lives in

harmony with
living in

men, without caballing. The mean man cabals, without

harmony.
24.

Tsze
all

Kung

asked, what

may

be said of a man,
?

who

is

loved by

the people in the villauf

ConfuciMs replied, you

must not believe, that he is

that he
is

truly virtuous.

What if all in the village

all

hate him? Confucius answered, even then you must not believe
vicious.
Tiiis is not
;

equal to being loved by

all

the

virtuous in the place

25.

an

hated by

the vicious.
is

Confucius says, the superior

If

man

easily served, but

diflicult to please.

you wish

to right principles, he will

him by what is contrary pleased, ilo employs men cot bo

to please
is

according to their talents.

The mean man

diHicult to serve,
that

but easily pleased. If you wish to please him by

opposite to just principles, he will bo pleased.

which

is

In
tiling;.

employing
;}:

men

I<

he re(|uires them to
%va the sincero

!>e

([ualilicd for

every

and
in

arilont

wislj of the sa-^i-,

to obtain

men who

.sti'iidilv

and ovartlr

kept

lh!

due

nicdiiuii,

all

thit ther
this wish,

rnijjlit

he handed

their iirtion'*, to whom lie rni'^ht erminiil hi.s d>rtrine:<, in oriler down to future ajtes hut ns he ronld not succeed in necoinplishiuj^
:

lie .^oui(ht

lor uu-n of artlent niind>i

and

^re:it learnini^.

ii:i<l

irtue, anil

who

after

propur

would arc(ui>[)lish jreat thiu'^s. He at lln- snnie lime si)ui;ht lor cautions, steady men, who lhou;;h delicient in k'lowlc iir.-, mi.;ht he so miulded lis a proper eduraiion, that they would <(teadfa.stl\ adhere to the [lath of virtue, and do mu<'h for (he dissemination of tlie
oultivntioti

agc's princip'eB. *
t

One Commentator
Yih
if

savin)(. that the

tue, consetpK-ritIv,

says, that the sense of this sentence is not clear. Another explains it b^ elearlv sets I'orth lh dis'^race of not perstrvinj; in ihc p.4ih of vira man fail here, it is hec^use he has not made him>elf v,v\l ucipiaiuted
K.in',;

with thr ^

ill

Kiii^.

i The iiu|>erior and iiieTii man, here spciken of, icfrr to the ministers oflirerk of that time. Nothin;^ conlrarv to rectitude can deli'.;lit the mitid

of stall-, and preat of the suix-rior man.

find

liul in cmployin'4

men,

if

lh<'V p'lsst^s hut one jaent, or

plotment
thixi^',

in his scr\ic. Such is the direct rcverK of this.

know hut one art, thev will The mi< in man is, his liberal and candid dispositiou-

em

in everjr

Why could not the omnipotent virtue of the sajj^e, which is said to he capable of renavatin^ all nature, form his own disciples to i>erfecl virtue, au that lliv) siiuuld be iu ver;f repecl what he could wish them to he f

CHAt>. XIII.]

HEA. LUN.

e^

Confucius says, the superior man is dignified, without pride; the mean man is proud, and destitute of ease and

26

liberality,

27.

Confucius says, the

man who is
is

firm,
is

and magnanimous
to render a

plain in his manners, and slow in speech,

near perfect virtue. *

23

Tsze Loo asked, what

requisite,

man

worthy of being called learaed.

Confucius

replied,

he must be

sincere and open in his admonitions (or reproofs) and mild and pleasant in his temper. He must admonish his friends with

frankness and sincerity, and live in harmony with his brothers, f Confucius said, were a good man to teach the people 29.
for seven years, they might then be 30.

employed

in

war

i:

Confucius says, to lead out untaught people to war,

is

to throw them away.

CHAP. XIV.
Heen asked what

1.

things a

man

ought to be ashamed of?

Confucius said, when a country

principles, to

is

governed by reason to have

a salary, (a sinecure) and when a country is not governed by right have a salary, are both shameful things.^
* These natural hy good qualities only want to be adorned bj literature in order to finish the * *
io these virtues,

jDian's virtue.

t Tsze 1*30 was deficient manner.

on which account the

sa>ge

taught him ia this

^t If yoa instnict the people in the knowledge of filial pietT, fraternal affection, fidelitj, husbandry and war, then thev will love their superiors, and die for them. When you have by eiacation brought theai to this, th?y are prepared for the field of battle.
sinoeritv,

^ ' To have a salary," here means to be concerned only about government emoluments, withont discharging the du ies of your oifice. Heen was backward in the performance of his duty. He knew that to have a salary in a CDuntr/ n )t governed b rij^ht principles, without acting, was disgraceful, but was not conscious that the same was the case, in a countrv governed bv good principles, hence the sage spoke of bot'i unitedly, in order to rouse him to a sense of his duty.
'^

* * This is a fatal error. For although it must me allowed, that learning gives a polish to virtue, and sometimes proves a m^^ans of leading to genuine sanctity of character yet ; the world alTords numerous ar.d malancho'y proofs, that mere huiuaii learning is totally inadequate to the genuine renovation of depraved himan nature. Have not manv of the most learned, keea the moat vicious, while many of the least learned have been tlieiaost virtaous of our species'

buman

4
2.

HEA LUN,
Heen
sairl,

[^'^OL.

11.

may
this

man

be esteemed perfectly virtuous,

who

represses the love of victory, hoastine, angler and avarice?

Confucius replied,

may

be considered

ditficult,

but I do not

know
3,

that

it is

perfect virtue. *

Confucius says, the

man whose mind

is

cherishes the lovo

of ease, and personal convenience,

not worthy of being es-

teemed a scholar.
4.

Confucius says, when a state

is

Q^overned by just principles

a man's words and actions

may be hi^h and

independent.

When
f

a Province
still to

is

not governed by right principles, his actions ought

be independent, but his words

may who

be a

little pliable,

5.

Confucius says, ho
it

who

possesses virtue, will be able to

all

speak, but

does not follow that

possess eloquenco
it

are virtuous.

He who
all

is

virtuous will be brave, but

does not

hence follow, that

6.

who

Nan Kung Kwa

are bold, are likewise virtuous. J a^kcd Confucius saying, did not E the

famous archer and Aou who pulled a boat over dry land, die in an improper m inner? And were not Yu and Tseih, who were pjor husbandmen, elevated to the Imperial throne? To this
Confucius made no reply.

Nan Kung Kwa

a superior man!

having gone out,

This

Confucius exclaimed,
virtue.

this is

man

exalts

%
evil passloas,

* The man of perfect virtue docs uot merely reprew these

exiRt in
t

hat tber ^o net

lii.t

heart. *

he superior man ou'^ht at all times, atid in all circumstances, to preserve one iindevLatiagf linf of cnn.iuot but in tirati ordJR<^r'ii'i, during the reiKn of nnpryicipled kings, and the adoiinitfriiio'i of 'lojus" fninjsters, I.c n.;<iU no* eudan^^ur his personr.1 safety by apeakiugotit hi$ miud Tliern is a nn^re b!ood and breath boldness animal conrau'e ) and there ii a just and res(Vit able hnldiiess. He who possess the former, is not truly virtuou.^, he who h is the latter, ic the good and tralv biHVO man. There is a tntiu abilitv lo quibble and by artlul and 8pecioj|i r*' i^onini; to laik.- tru'h appear falsuliood, and falseUond truth. Those who excel in iuch dlo
1
;
(

^uonce are nni virtuous ch^ir ictcrs. H Nan K in;; Kwa wisbel to compare the men of powor and aithority of that time to the o*'ebratfd ;irf'i.r I'^, and the power ul Aou and to com'>are Confucius to the famous ^'u aucj the renewed T>i'i. tb<' fo, tncr of whom whs elev;ited to ttie Impcrinl throne in his ow.i p;rsoo, and the latlr in ths' of his posterity, w!iinh t)crainc "hf rei^niM'^ fainilr of the Chow Dynastr, }fe iloubiless wi^Iie*! to t-ncourat,' the sn-^'e, with the hope, that his vrrtuo was such a.s would raise him to thi- throne, either in his own person, or in bis posturity. Ucnco Confucius from modesty, made no reply, but on his rctirinir praised bis kaovvled^e aud virtue.

ia

This Is true, hut if we except the Sarionr of the world, wlio was hath God aod BXUtt what K'^e or cQuniiy ba any moa beea fouod tutaliy free t'roia tbckt f)%4<iie4U.

Chap. XIV.]
7.

HEA LUN.
man may do

Confucius says, a superior

there never
8.

was a mean man who

a bad thing, but at any time practised virtue. *

Confucius said, can you love them (children), and not

train

them rigorously?

Can you be

faithful,

and not often

instruct
9.

him (your Prince), f

the government of Chin employed
official

Confucius said,

Pe

Shin to draw up the outlines of their

documents. She

Shuh examined and revised them. The messenger, Tsze Yu, adjusted them, and Tsze Chan of Tung Le ornamented them. %

Some one asked what kind of man Tsze Chan was ? Confucius replied, he was a benevolent man. He than asked about Tsze Se. Confucius exclaimed, that man That man
10.
!

(speak not of him.)

three

On

which he enquired about

Kwan

Chung.

man wrested from Pih She a town of hundred houses, yet he (the latter) to the end of his life lived on coarse fare and uttered not a murmuring word. %
Confucius replied, that
11.

Confucius says, that it is more

difficult to

bear poverty,

Trithout
12.

murmuring, than to be be rich without

pride.

Confucius said,

Mung Kung Cho

is

more than compe(great officer) in

tent for being Chief of the Ministers in the family of Chaou, or

TVei, but he is not capable of being a

Ta Foo

Tang
13.

or See.

Tsze Loo asked what constitutes an accomplished man Confucius replied, if a man possess the knowledge of Tsang

Woo

Chung

the

moderation of

Kung Cho the

bravery of

* Perfect Tirtue is in complete accordance -with divine reason. The snperior man ought without a single moment's interruption to practise it, but there are some moments, in which from absence of mind, or when otf his guard he may do something wrong but the mean man, baring completely lost his origiaally virtuous nature, never pi-actises virtue.
;

t Soo She sajg, to love children and not to instruct, chastise, and cause them to exert themselves, is the mere blind atieclion of fowls and cows. To pretend faithfulness to a Prince, and not to admonish him frequently is the faithfulness of women and eunuchs.

t The intention of these remarks of the sage, was to shew that the government of Chin, knew well how to employ men properly. In preparing official documents, each minister had that part assigned to him, for which his talents qualified him.

of Tse took the city Peen from Pih She and gave it to Kwan Chung, but it and so the great talents of Kwan Chung, that the Prince accomplished this exploit freat were the merits of Kwan Chimg, that they completely subdued the resentment of Pih She 80 that he patiently lived in poverty to the end of life.

^ Hwan Prince

was by

ee

HEA LUN.

[Vol. 11.

Peen Chwang Tsze, and the skill in the arts of Yen Kevr, and were he to polish all these accomplishments by the knowledge of polite manners and music, hemiijhtbeestecmed a perfect man. * But why is it necessary that perfect men of the present day should be thus. He who, when he sees an opportunity of
getting gain, thinks on justice
to give
;

who

in times

of danger is willing

up

his

lif',

who

forgets not his agreements,

may

likewise

be esteemed a perfect man.

14

Confucius asked

that his master

nor took?

Knng Ming Kea, whether it was (ruo Kung Shuh Wan Tsze neither talked, nor laughed, Kung Ming Kea replied, you must have been wrong-

ly informed. Sir.

My

master speaks when

it is

proper to do so;

hence people are not

joy,

tired

of his conversation.

On

occasions of

my

master laughs; hence men are not disgusted with his

laughter,

when

it

accords

>\

ith justice,

he takes; therefore people

are not dissatisfied with

what he

takes.

Confucius exclaimed

indeed
15.

Is this really the case!

Confucius said, when

Chwang Woo Chung

Loo
to

took posseshis son,

I

sion of Fang, and asked the Prince of

althougli
it

promote

was

said,

he would not compel the Prince,

do not

believe
IG.

it.

Confucius said, Prince

Hwan

of Tsin was crafty and not

upright.

Hwan

Prince of Tsze was upright and not crafty. j:

Thw (Iocs not speak ofQie hi;(hest de^cf. of perfeotion. it onlf treats of that des^ree of excellence whirh Tk/.c lx)0 was capable of attainin.;. If von speik of (he liichest excellence, ihea flair >!(, like the .tairc, you cnmpletcl}' perform all the duties of maa, to the ni^licile&tent, it it mA Horllj f.-illmg perfection. '
Aflcrwards t Chwanij Woo Chnni; had oflVnded ajjainsl the laws of Iton, and fled to ('hoo. he returned and took pos'.ession of Kan*^ the place which he fornierh nileil, and tent to nk (h Prince of Ijoo to ;;ive hi son a noverninent appoinlHicnt. This rondurt in thus relurnini^ atjd t.nkini; possension of F&n^ said that if his reqie-t was Bot j^ranlod he would tmIkjI aiid ;bro
llie

Prince.

Both were men of

;jreat note,
v

to their straight forwaril or crali

vet neither of thorn was tnilv rirtiio'i^. But they difftreJ niaaaer of accDinpliKhiu.; their designs.

ir hy all the duties of man, thev moan all thi- dution which a ijtiilty human lein|;, owe* tot.'od, aa well aH to hiinsrlf, anil fellow cn-atmes, we Hlioiild liH\e no ohjection to ihia atatenieut, hut th>Te i> loo much retutou tn fmr. thnt ihi-ir sai;ri, allhMiv;h \>\ tliosv who kiiew no hflter. Cdnnid* retl modd> of jwrft-ction. \m-il radically d.dVctivf in their duty to the supremo
Bciti)^.

This

is

a capital detioieuc),

tuid renilerH tho

Chiuusu wurlhia

wiy

iuiKleijule

modeU

of perfect viitue.

Chap. XIV.]
Tsze Loo
said,

HEA LUN.
Kwan
Kutig
killed

fS7

Kung Tsze Kew, Chaou

did not,
is

Hwo

died with him, but want of virtue *

!

Kwan Chung

not this called

Confucius Replied, Prince Hvvan through the merits of

Kwan
all

Chung, without the aid of the

Princes.
to his
17.
!

military, united
!

and ruled

the

Whose

virtue

is

equal to his

Whose

virtue is equal

t
Tsze

Kung

said,

was not Kwan Chung void of

virtue

Hwan

the Prince, put

die,

Tsze

Kew

to death,

and

Kwan Chung

could not

but even became his minister. Confucius replied,

assisted

Kwan Chung
all the

Hwan

the Prince (of Tse) to overawe

this

for

Princes, and rectify the whole Empire. The people to day reap the benefits of his administration. Had it not been Kwan Chung my hair would have been dishevelled and my

robes open on one side. %

Why

should he act like a

lie in

common

man

or

woman, who commit

suicide

a ditch and are ne-

ver heard of!

The family minister of Kung Shuh Wan Tsze, called Seen Yu, (afterwards) a high Officer of state, he advanced to the same rank with himself. Confucius hearing of this, said
18.

he (Shuh
19.

Wan

Tsze) deserved the epithet

Wan

(learned or ac-

complished.)

Confucius having said that Ling, Prince of

of no principlcj

Kung Tsze
!

replied,

if it

be so,

Wei was a man how is it that he

Shuh

does not lose the throne

Confucius rejoined Chung Shuh

Yu

receives his guests,

To superintends the ceremonies in the Temples, and Wang Sun Kea manages the military this being the case, why should he
;

lose the throne

* Kwan and Kew were the sons of Leang, Prince of Tse; Leang was a man of no principle and was killed by Woo The Kwan previous to this event, in a time of coniinotion, he fled ts Loo. After his father was killed, he succeeded in causing the people of Loo to send men and put Kew his brother to death. Kwang Chung and Chaou were at that time servants of Kew.

The latter died with his master, but the other surrendered himself a prisoner to the peopl* of Loo, and afterwards became the Mi lister of Kwan, the verv man who pat his old master to death. Hence Tsze Loo's doubts as to the virtua of Kwaug Chung. studied in the school t Although Kwang Chung, was a man of eminent talents, he had not Qf ihe sages, nor was his virtue equal to his abilities. He subdued men rather by force, thaa bj reason. Yet such were bis abilities, that he united the petty Princes of China, and checked the incursions of the barbarians, and thus preserved the Chinese from the tjrannj and rud* customs of savage foreigners. On this account the sage praised him. X That is I should have been a barbarian.

6S
20.

KEA LUN.
Confucius snys, he
it difficult

[Vol.

11.

who

is

not ashamed to speak great

to his professions.

things, will find

21.

to act

up

Chin Ching Tsze assassinated Prince Keen (ofTse).

Confucius bathed, went to Court, (the Court of Loo) and in-

formed Prince
I

le,

saying, Chin

Kwan

has killed his Prince,

beg you to punish him.* Tiie Prince replied, inform the three Confucius said, since
I held

great Mandarines,

the office of

Ta

Foo,

dare not neglect to inform and lo the Prince says,

announce it to the three they deemed it improper

held
the oflice of

M idarines
to
I

Having informed them,

;

comply

Confucius said, siuce I

neglect to announce

Ta

Foo,

dare not,

(such an a flair), f 22. Tsze Loo asked

how

a Prince should be served

Confu-

cius answered, do not deceive him,

23. Confucius says, the superior

and reprove him.

man ascends higher in knowin ignorance

ledge and virtue

the inferior man descends lower

and
the

\dce.

24.

Confucius said, the ancients studied for

their

own

good,

moderns that they may gain a name from

others.

sent a man to call on Confucius. Condown, and asked him what his master was doing. To which he replied, my master is attempting to lessen his errors, but cannot. When the messenger went out, Confucius exclaimed, (in approbation) a messenger a messenger
25.

Kew

Pih

Yu
sit

fucius

made him

indeed
26.

Tsang Tsze says,

his situation.

the superior man's thoughts go not

beyond
27.

Confucius says, the superior

in his actions he

man

is

ashamed

to

say

much, but

exceeds (his words).

hutnis
!

\\ lit-n a minister anBiuiinate'* bis Prince, it throws the ^roatest mnfuHiDii into the relutionx, all nifrn nii^ht tu punish such a man, iiow much uiorc a nci^^iiliounug cuiinlrjr
t

out, he hvl'hI ihesi* thin-^'s lo hinisflf. Tlir thicr (lomiafrrinfi; fBiili(>< ill IxK) bnti nskuiiu'il all ihe pu^Ntr in ihr stiiir. nnd in rcalilv (li<l not wish fur moDarflhicnl Rovrrnmcnt. Ilcnre in heart tho accnrdeil with Chin Chin<^ in his rihcllion. But, thtj prcteiKJed thill as Tsc whs Car suiwrior in slr'n>;lh to l.>o ihiit it wouM ho iui|>m|>er to intrrfere, esptrially IIS iho munh-r ol' ihr rrin of 'l\f iliil not roucein anv otluT n:iiun, Imt his own.

When

Confucius

wt-iit

Thttnc scutiinciits wTi'

(liivr.tly

opposf

lo ihr flwiiiiu'S

of the sugf

wUo held

lliul

uii

lUuO

under heaveu

ou',;hl o a engi: the

murder of

u TriiKe.

Chp. XIV.]
28.

HEA

LUN".

m
He is intelligent and

Confucius said, there are three things in the practice of

the superior maii, to which I cannot reach.

without doubt, virtuous and without sorrow, brave and without

fear.

Tsze Tsze

Kung

replied,

my

master depreciates himself.

29.

Kung was

fond comparing the merits and demerits

of men.
for

Confucius said, Sze, such work. *

how

virtuous

have no leisure

30.

Confucius says, be not vexed that you are not known,

abilities.

but be concerned that you want

31.

Confucius says, that he

who

does not before hand rex

himself about being imposed upon, nor anxiously anticipate not

being believed

and yet

is

sensible of these before hand,

is

vir-

tuous man. f
3*2. Wei Sang Mow, said to Confucius, how is it Mow, that you thus cleave to (or depend upon) others? Is it not because of

your insinuating, artful address? Confucius replied, I dare not please men by artful language, but I hate bigotry. J
Confucius said, a fine horse
is

not praised for his strength,

^T

but for his docility and tractableness.

33.

Some one

asked,

what may be said of rewarding hatred

by kindness.
34,

Confucius said, in that case with what will you reward

bis

* This was a severe reproof for Tsze Kun, intimating, that if a man par proper attOBtioc to own spirit and conduct, he will not hare much leisure for ciiticlsir.g others.
It is onlv the superior

them from

man who can so act in his intercoarse with othera^ as to either imposing on him, or not trusting him.

prdTMt

t Wei Sang Mow was a man of virtue and talents, but prided himself in retiring from pcblic iew, in times of confusion and bad government. The answer of the saje was a blvr aie4
t his bigotry.

The

great

mao

is

not praised for his talents but for his virtue,

f^

f If

93tcelleijt

majUns* but

addom

attended to

hj mea of the ?rw8t df^

70

HEA LUN.

[Vol. 11.

kindness? Reward bad trcitincnt with justice, and kinuness with

kindness. *

Confucius said, alas no oneknowsme! Tszc Kurrr said, howis

it

that

you are not known, Sir?

and advance

Confucius replied, I repine

I

not at hoaven, I grumble not with men,

study the inferior

branches of learning,
superior.
Tt is

to a clear understanding of the

only heaYen which knows me. f Leaou cahnnniated Tsze Loo to Kc Sun, Tsze Fijh King Pih informed Confucius of tlie circumstance, and said, that (Tsze L )o*s master, Ke Sun) w is prejudiced against him in consequence of what Knug Plii Loaou liad said, saying if I hid strength I would kill him and expose his corpse in tlie
35. Kuntr Pih

market.

:j:

Confucius replied, that good principles should be practised, depends on the decree of heaven, and that they should be a-

baudoned, likewise depends on the divine decree, how can Pih L^aou affect the determinations of heaven!
SG.

Kung

Confucius said, men of eminent talents, and virtue (whea the E.npire is without the government of reason) retire from the world. The nevt class (when a Province is in a state of confusion) leave
it.

The next

class
is

when they see

that the

demeanour
in opi-

of the Prince towards them

vice,

not respectful, retire

from his ser-

and the next class

to them,

when they cannot agree

nion with the Prince, they retire from his service,

38.

When

Tsze

L )o

lodj:ed in Shih Mini, the porter of the

?

city gates said to him,

whence come you

jiisticp.
llifiii

Tsze Loo said

frojn
fptling.

Forjjet

Rpwrird ^ntir enpinios with strict iiul favors hestoweiJ, hut rewunl

without tlip I.msI de^rctT of solfish by other favors. * *

t Amnn-' ihe dixciples of iho hb^jp. there was only Tsze Knncf who was Wtrmninfij to oonjptehoiul hin nioKt sublime an<i abstruso doctrines. But eren he (\u\ not fnlly coinprehenii thi<aii

Ts7.e

latter bi-lii'Vfd the

Loo was Ki- Sun's stoward, Knii-^ Pih calumnv and in rone<|uenrf felt
I'lh
li<-:\i)u

Fih iiira^ed at the vilianv of Kiin.,' d| lo puhlir r'uv in order to mukt

I^-aon raliimniteil biin to hi>i niastiT. The hver.se to employ Tu/.e IjOo. Ts/e Fuh Kiog v\ish(> to put bim to doHth, and e\pue kii bO"
I

manif.-st his slander.

do

is this from the niihi precept of the Prin''* of posee. '' Ix>Te vonr enemiei, hate von, und pny for theni who dfspitf.'TuUv aie vou and peiseeuto voul" Keaiier jiid^e for \ours*lf, whether the dictHles of the Chinese saije, ur the CUUUQaudxueilt of the Divmc Savioar, appeius uiobl like the duvlriuo of ihc (JoJ of lo>e.

How

diflcrent

jfiK)d

lothein

who

Chap. XIV.]
Kiing
STie,

HEA LUN.
know
!

71
that he

cannot act and yet goes on thus.

(Confucius) the porter replied, does he *

39. One day when Confucius was playing on the King in Wei, a man carrying a grass basket exclaimed, the man who has a heart to save the Empire, is he who plays on the King, f

Having
**

said

so,

he exclaimed, simple rustic, what bigoted

to

blindness.

Not

know

that

you should give over

it

at once.

When you ford a deep When you cross shallow

stream, do

with your robes down.

water hold up your under garments."

is

Confucius said, truly to act thus,

no

difficult matter.

Chang Tsze said, the Shoo King says, that Kaou Tsung 40. mourned three years for his parents, without speaking (of government affairs); what do you say of this? Confucius replied^ why say so of Kaou Tsung only; the ancients all did the same. When the Prince died, all the Officers met in the Office of the Prime Minister and received his commands. 41. Confucius says, when superiors love propriety, the people are easily managed.
Tsze Loo asked, respecting the character of the superior man, Confucius replied, he adorns his conduct with respectfuj behaviour. Tsze Loo said, is that all? Confucius rejoined, he
42.

thus acts that he

others.

may promote

the peace
all?

and happiness of
Confucius replied,

Tsze Loo again asked, saying is this

he cultivates personal virtue that he

the people.

may

give happiness to all

Now even Yaou and Shun in some measure fell

short

of this.
This Porter was a man of eminent talents and virtne vrho had in consequence of the maladministration of government, retired into obscuritv. He knew that he coald do nothing for the alvatioB of his comtry, and hence very properly retired. But he did not nnderstand, that there was nothing too much for the sage to do, in the waj of individual, or general renoTatioa, heace his censure of Confucius.
f The heart of the sage never forgot the good of the Empire, of bis harp, he knew his feelings and sentiments.

when

this

man heard

the

soaa4

72
43.

HEA my.
Yuen JTwae
and fraternal
sat

fV^oL. 11.

Confucius.
piety,

Confucius said, he

down crossed lesrsred waiting for who in youth is without filial affection, and who in mature age obtains
his staff. *

no
he

praise, if he live to be old, will be a thief, (having so said)

hit

him on the ancle with

44.

(Confucius) employed a youth of the village Keue to

carry messages between the host and his visitors.

observed, this youth must have
fucius replied, I have seen

Some one
Con-

made

great progress.

him

sitting in the seat of a superior,

and walking by the side of vance

his teacher.

He

does not seek to ad-

in learning, but speedily to

be a man. f

CHAP. XV.

1.

Ling the Prince of Wei, asked Confucius about military

Confucius replied,
I

tactics.

have learned the business of the

art
:

Tsoo Tow, J but

have not studied the military were cut

next day-

he took his departure.

When

in Chin, their provisions

off,

so that his

fol-

lowers became sick, and were unal)le to

fested tokens of displeasure,

rise.

Tszc Ldo mani-

and

said, does the superior

also suffer

want thus?

Confucius replied, the superior

man man

firmly maintains self-government in seasons of distress; but the

moan man,

wlicn oppressed by want, gives

way

to all sorts of

iujpropcr conduct.
Yuen

Uwae wan
\u-

on

that orrasioii

sut wuiliii^ iur the

rnfin.

an old arKjiiainlanfle of Coiifuniua. When liis motlier died, he sunsf, and BUge in a disrespectful posture. A thief here meana

Itijurcr

of the name of

t Propriety ru juiros that *o:iths should sit in a corner and walk ln*hind thrjr leai^hers and eniorH, (?onfuciu said, I s'c lli.il this youth does not thus act, liotio.f I eini)lor him to bear messages hetween host and trucsl that hr may prartirally learn the distinction hctweeu iaperior* and inferiors and tliusl> acnnioMiL* to :i pnlitrt hmSlc ilciMeanoiir.
I

Till- t.Hix)
tlic

tow

in

n .sacrifici.il N;tscl.

The
tlic

sa-^r

meant

to sa* that hi*

prartisi:

rijiriiionie.H

of worHbipping

go4:i ia ibu Teiuplu*.

understood, and onuld but ueither uudcrstuod Qor

eared for lh art of war.

Chap. XV.]
2.

HEA LUN.

73

CDnfucius (addressing himself to TsTie KuQg) said, Tsze

do you suppose that I have learned many things and remember them? Tsze Kung answered yes: and instantly said no. Confucius said, no. I concentrate all in one principle.
3.

Confucius said.

Yew

4.

Confucius said, he

there are few who know virtue. who governed without any labour was
!

Shun.
5.

Whit

did hs

pectful and dignified

do? He merely sat on the throne manner. *

in a res-

Tsz3 Chang asked respecting a successful line of conConfucius said, let your words be faithful and sincere, and let your actions be pure and respectful, then, although you be among the southern, or nothern barbarians, you will succeed.
duct.

AVhen you stand,

will succeed.
6.

let

these things be before you.

When

riding

in your carriage let

them be on the front cross-beam, thus you Tsze Chang wrote these words on his girdle.

Confucius exclaimed, upright was Sze

Yu

When

the

province was well governed, he was straight as an arrow,

the province

when

was still straight as an arrow. (Confucius said) Keu Pih Yuh was a man of superior virtue. When the Province was governed by right principles, he held an office when it was not, he resigned and dwelt in secret. 7. Confucius says, if you speak not to a man who ought to be spoken to, you lose men. If you speak to a man who ought not to be spoken to, you lose words. The man of knowledge

was without right

principles, he

neither loses
8.

men nor words, f

Confucius says, the determined scholar and

man of finish-

ed virtue, seeks not the preservation of life to the injury of virtue, but will give

up

life

in order to finish his virtue.

The predecessor of Shun, the great Yaou, had put the governraent in such a train of good order, and such were the abilities and virtue of the officers of government and the all recovatino" power of Shun's personal virtue, that the Empire governed itself and left nothing for him to do.
:

t According to one Commentator, the sage meant that when a man shews a disposition to ^ listen and follow iastraction, or advice, if von do not instruct him. it is losing or injuring him, but when a man is either too wicked to listen, or too stupid to understand yon, by endeavouring to iustract him, you spend yoar words in rain.

74
9.

HEA LUN.
Tszc Kan asked about the practise of
the luechanic
virtue.

[Vol.

11.

Confucius
well,

replied,
first

who wishes
his tools.

to finish his

work

must

whet the edge of

When

dwelling in a province,

then serve (or i.nitate)

officers,

men

of talents and virtue

anong

the great

and form friendships among the virtuous of the literati. Yen Yuen asked how a Province should be governed. Confucius said, follow the division of time made by the Ilea
10.

diadem of Cliow, and use the music of Shun, restrain the music of Chin, * and put for the music of Chin, loquacious flatterers to a great distance
Dynasty,
ride in the carriages of Yin,

wear

the

is licentious,

and loquacious
is

flatterers are

eminently dangerous.

11.

Confucius says, to the

distant,

man

wlio does not concern him-

self

about what

sorrow must be near.

I

12.

Confucius exclaimed, alas

have never seen one who

a secret rob-

loves virtue as
13.

we

love beauty

Confucius said,
oilice.

Chwang Wan Chung was

that

ber of

He knew

Lew

Ilea Hwiiy

was a man of emi-

nent talents and virtue, and yet did not promote him to a place
equal to his own.
14.

Confucius says, be
;

liberal in

reproving yourself, anJ

sparing in reproving others

distance.

thus you will put murmuring to a

Confucius says, a man who does not say how can this 15. be done, what will this lead to? I can do nothing for him. f IG. Confucius says, when a number of men club together and during the whole day converse not on the principles of justice, but
delight in
little,

crafty schemes,

it is

diflicult for sucli to

become

virtuous.
t

That

is ihf*

man who does

not maturely

reflect

before he acts, cannot be saved from

nai-

tery, e\eii

\>y

a aa^^e.

Restrain the miiHic of Chin &c. It anpcMrs lli;U the ancient smes of Cliin^ v.er not onlj eMrenu-lT fond of what thev esteemed j^ood music, but that the/ Itclieved it to have powerful influence over the morals of the people. Confucius was no |>owerful!y struck witk the Miusic of the ^jreiit Shun, tliit for three muiiihs aft^r he heard it, he knew not the t.iste of hit food. The Cliiucse .it the present dti. seem pirtml to music, and pluv on t ;;i<'it variety of insiriinii'nts. Hut ac .ordin;; to tii.ir own account, their music at prcMut n far inferior to what it was iu the j^cddeu uge of auliiptitv.

Chap. XV.]
17.

HEA LUN.

Confucius says, the superior

man makes justice the founand

dation, builds according to propriety, adorns with humility

finishes

by

sincerity

such

is

a superior man.
at his owtt

18.

Confucius says, the superior

that

want of ability, not

19.

man is grieved men do not know him.

Confucius says, the superior without a name. *

20.

man

is

grieved, if he die

Confucius says, the superior

seeks
it

man

seeks

it

in himself, the

mean man,
21.

in others.

Confucius says, the superior

man

acts with

firmness,

without wrangling

lives in

harmony with

others, without in-

triguing with them.

22.

Confucius says, the superior man, does not employ

their

men

on account of the man.

23.

words, nor despise the words because of

Tsze

Kung

asked,

if

there

was any one word which exlife.

presses the conduct proper for one's whole

plied, will not the

Confucius

re-

word Shoo do
to

it, i. e.

do not to others what you

do not wish them

24.

do to you.

Confucius said, in

my

intercourse with men,

whom

do

I slander?
first

whom do

I flatter? If I

do

flatter

any one,

must have

tried him.

For three Dynasties,

this

people have been

treated with uprightness,

25.

why should

do otherwise.

Confucius said, I have seen the day, that when the Im-

perial Historian

was not

certain as to the truth of

any
horse,

report,

he

left

a blank in the record, and when he

who had a

would

lend him to another

man; but now

these days are gone,

* These two remarks, though seemingly contradictory, are perfectly consistent with each For the only reason why the superior man is grieved that he has not attained a name, is because he knows that if he had really possessed genuine worth, he must have been praised. So that the want of a name, in his estimation, is a sure evidence of the want of worth.
(Sther.
t In this passage the sage laments the growing degeneracy of the age. Hoo She sajs, I io doubt as to the sense of this seuteuce aod data not give a forced explanation.

am

76
26.

HEA LUN.
;

[Vol.

11.

Confucius says, sophistry confouads truth, and falsehe

hood

who canaot

bear with

little

things, will ruin great

undertakings.
27.
still

Confucius says, althou2:h the multitude hate a person,

you should investigate, and although men in general love a man, it is nevertheless necessary to examine. *
28.

Confucius says,

man may

enlarge the path of virtue,

but

it

cannot enlarge him. f

Confucius says, he Confucius said,
I

29.

who errs and

reforms not, errs indeed.

80.

have spent whole days without food,

sleep, in abstract thinking,

and whole nights without

proved of no real
of the ancients.
31.
utility.

but this

There

is

nothing equal to the study

Confucius says, the superior man,

is

concerned about

right principles, not

about food.
its

Even
reward

the

famished.

But learning has

in itself.

ploughman may be The superior

man
32.

is

grieved that right principles are not practised, but feels

no concern about poverty.

Confucius says, although a
if

man have knowledge

again. Although his
it,

suffi-

cient to reach the point, yet

he have not virtue to hold fast

it

what he has

attained, he will lose

know-

ledge be sufficient, and he has virtue to preserve

if

he do not

conduct himself with dignity, the people

will

not reverence him.

Although he have knowledge and virtue to hold it fast, and also conduct himself with dignity, if he do not treat the people
according to the rules of propriety, he
falls

short of his duty.

Confucius says, the superior

things, but he

man cannot

be

known by

small

may by

being entrusted with important concerns.

It is onlr tJif truly virtiinos, who are qnalined either to hutf or lore othrrs, hence if we ither esteem or <iis-est*iii a man, merely because of the general opinion of tbc multitude and do Dot exarainc for ourselves, we are likelj to be <lccciTed.
(ri^,'ht path) and beyond Taou there ii no man. is no Taou hcDCC possess^* an intrlli^^enf prif.ciple, wliil Taou cannot act of il3ell diClaae 'J'aoa bat Taou caooot enlarge man.

Bevoml min there

But

the

bBman mind

man maj

Chp.

XV]

HEA LUN.

77

man cannot be known by being trusted with weighty may be known by little things. * Confucius says, men are more dependant on virtue, than 34. on water and fire. We see men in consequence of treading on fire, and water, die, but we never saw men die in consequence
The
inferior

matters, but

of treading in the footsteps of virtue.

35.

Confucius says, maintain virtue and yield Confucius says, the superior

it

not,

even

to your Teacher.

36.

man

is

upright and firm,

but does not practise his words whetiier they be right or wrong, f Confucius says, in serving your prince respect his work, 37.

and put salary

38.

in the

back ground.
all

Confucius said, teach

without regard to what class

should not

they belong.
39.

Confucius says, those whose principles Confucius says,

sufficient that

differ,

consult together (or they cannot do so).

40.
it is

yonr language be

perspicuous. %
41.

Confucius in conducting Meen, the blind musician, when

stair, said this is the stair,

he arrived at the

when he came
sat

to

the seats, he said these are the seats;

* Those
fit

when they had

down,

carefully to examine and discover what their peculiar taand employ them acoordingly. A man of great abilities should never be eraployed in situations of minor importance, nor should men of inferior talents be inrustel with the duties of an important station. It is not certain bat that a man of superior tale.its and worth may some times fail in the duties of an inferior office, while an inferior man may chance in some one instance to perform a great action
lents

who employ men, ought

for,

them

If at any time the superior man should throtgh inadvertence, or from want of sufficient iaforraation, make a promise, the fulfilment of which would not accord with justice, he will not merely because it was fulfil his promise at the expence of justice. Nor will he do any thing done, or is now done, by men of virtue, and talents, but will always examine and act accordwhat is just and right. + t ing to
t

i Confucius taught his disciples to employ such language as wuld convey their ideas pergpicaously, and not concern themselves much about elegant diction.

the Four Books.

one of the best definitions of the superior man we recollect to have met with in If the line of conduct here recommended were always adopted, the world would not, as it now does, present the monstrous spectacle of multitudes following numerous absurdities, both in theory and practice, merely becaase they were adopted by their anoestors.
+ t

This

is

78

HEA LUN.
sits here, anrl

[Vol.
such a person

11.

Confucius said, such a one

sits there.

When

the musician went out, Tsze Chanij asked sayinj]:, is what yon said to the musician apreeable to reason (or does it convey any instruction). Confucius replied, this is the way of assisting

otiiers.

CHAP. XVI.

1.

Ke She
aff-iir
!

wishini^ to reduce

Chuen Yu, Yen

Yew
is

and

Ke

waited on Confucius and informed him, that

in

Ke She would
not this

have an
your
Munir.

Chuen
it

Yu

Confucius said, Kew,

fault

The former kinirs appointed Chuen Yu Lord of Tung

lies

iMoreovcr
*

within the precincts of the country,

and

is

under the government, ministers of the crown, how ought

it.

he to attack

Yen Yew
not wish
It ?

said,

our master wishes

Confucius said, Kew,

it, we Chow

two, his servants do

Jin said,

can employ your talents, hold an

resign.
If,

office,

when you when you cannot,

supported, or

when a man is in danj:er of falling, he be not if when he falls he he not helpt^l up, of what use
!

are Ins assistants

You speak
who
it,
I

erroneously.

When

tlic

tiger

and

wild o\ are permitted to leave their cages and the precious

gem

to spoil in the casket,

is

to hl.ime?

Yen Yew
it is

replied,

at preagpt, ('huen

Yu

is

strongly fortified, and

it

in the vicini-

ty of

l*t',

if

we do not take

posterity. Confucius said,

tell

w ill he a sourc^e of vexation to you Kew, th it the superior man

hates such a concealment of ones real wishes under false pretences*

At thit {'imp Ke Shi ( of the hi^'h oTi'crs of the lioo rnnntrv'* hid one half of th counirr nnder him, a:ul Mii;i/ Sun, and Shiih Sun. eiich ha 1 nti" fourth. K.- Shr tNo wishe<l t* ha* e the depcndaiil ctinirv Clnu-n Vu which aloa? was under the confrt)! of the Uk) gorerninal. As K.e\T astitleJ K.e Sht ia peeling ihc people, Coufuoiui leprovci! him onljr.

nw

Chap. XVI.]
I have heard that rnlers

HEA LUN.
and masters of
families,

79
are not

grieved because their people are few, but because every one

They do not j^rieve on account of poverty, but because of the want of harmony and peace. For when each obtains his due, there will be no poverty, when harmony prevails, there will be no want of people, and when peace is enobtains not his due.

joyed, there will be no revolutions.

Now if things

are thus,

and

people at a distance after

all

do not serve you, then cultivate

learning and virtue to entice them to come,

(or put themselves under your government) then

when they come make them

Yew and Kew, assist your master, and people at a distance do not serve you, nor are you able to induce them to yield themselves up to your government. Your own province is rent to pieces, and in a state of disorder, and you are unable to manage it, and yet you are scheming about
happy. At present you two.
taking up arms to subdue a people not in your country.
afraid that
in I

am

Ke

She, will find, that the source of his grief lies not

2-

Chuen Yu, but within the walls of his own town. Confucius says, when the Empire is governed by
;

right

principles

rites,

music, and decrees to put

down
is

the disorderly,

proceed from the Emperor.

When

the

Empire
to

not governed
dis-

by

right principles, rites, music,

and edicts

subdue the

orderly, proceed from the tributary Princes.

When

these pro-

ceed from the Princes,

seldom that they do not, in the space often ages, lose their power. When they proceed from the great Officers of state, it is a rare case, if they do not lose their power,
it is

in the course of five ages.

When

these proceed from the stewards

of government

Officers, (or Princes), it

they do not lose their influence in

seldom happens, that three ages. *

When Taou (the principles of the former kin^s) flourishes in the Empire, it is well goerned. The Emperor alone possesses the divine ri^^ht of appointing the rites, rea:ulating the When this power is wrested out of his hands, it will iDQsic, and punishing the refractory, iesoend frnra one rank to another till it arrive at the lowest and end iu complete anarchj and
the Joss of the country.

80

HEA LUX.
the E'npire
is groverne'l

[Vol. IL

When

by ju^t principles, gorcrnment

does not depend on the ^reut olhrers.

When

the

Empire

is

well

gOTerncd, the plebeians do not hold private consultations (on the

measures of frovcrnment).
3.

C:)tituriiis s

w], lor five ai^es, our Prince h

is

been deprir-

ei of his ri^venuo.

For

fo'ir ii^^es,

)litics

have

])een

under thttlireo

powi

of the ure

it

ollicers,
f<'el)l<\

so that the descendants of the

K^vans are become

4.

*
\sies
)'is.

Confucius

s ly^,
1

there are three el

of nen

who provo
of
tliat

ns^fdi friond.s, an

t'lree

wh;> are injur

is

Tae

fri'n Iship

the upri.dit, faithful, and iutclUz nt

fop,
5.
t

advantaixeous,
is

of thd

tiie

sycophant, an

the loqu \cious,

injurious,
it is

Confucius says, there are thre thinps \Nhich

t
>

advad-

lireous

deiii^lit in,

lu
,'

t^iree
t'i3

which

it

is

injurious to rejoice ia.

T)
au
I

d.'ii^r'jt i:i

discuss. a
talkin':^

pria:lpi.\s

ml

ribs of propriety
virtues

luusir- -iii

of (peril ip>

priiiin;) the
is

of

otliers

la

in liiviu;

nu/

virtu

is frijaJs,

aJvantaifeous.
fe-istin^,
is

To

rejoice in the inlul,^.'nce of pride, illcness

and

injurious.
G.

Confucius says, there are three errors to which he

in the

who

stands
in-^
>^

presence of a virtuous PriUv^e

is

ible, viz.

speik-

wiUiout

br'in:^
\\

asked; wliich
h is taciturnit
\

is

h(

n aslvtd,

hi(

not answerini< fully (or cci.cralinp one ^ niud); and

rashness
i
thin;]:s

gpeakini; without

o'.jscTvin;^ the

(Prince's) counteuancv, which

blindness.
7.

Confucius

s \ys,

there are three

which the superior

p issions arc viIn old
ajja

man
he

^niirds ai^ainst. lu yf)uth, wh' n his passions arc fluctuating,

inls aii.iinst lust.

CM

In ni uiaoo

wh^n
and

his

gorous,

ho. i^uir.ls a.;.ilnst

(jm irr llinir

tiitir

fr/htin^.

wlK'n his p issioas have lost

vigour, he guards against

covetousness.
Thrse tbre^ families liml fur four n^f* Hitiimcl I'lff <oV* power in t'le *'tf of liOO, to tccordiu^; U liic priuciplaa ai liiv laije, ilchvcrMil abore, tlicir puwer bccumuit; fcoble.
tbft

Chat. XVI.]
8.

HEA
He

LUTC.
thing^s

81

Confucius says, there are three

venerates.

which the superior

man

venerates the decrees of heaven

he vene-

rates greit men and he venerates the maxims of the sa'xes. But the mean man knows not the wiir of heaven, insults great men,

ani despises the words of the sages. *

9.

Confucius

s lys,

men

of the

first rate

talents, are

horn

with the knowledge of divine principles. Those who attain this knowledge by study, are next to them. Taose who after long and severe labor, at last attain IhisknowledG^e, are next. Those

who
most

after

long and painful

toil,

cannot attain the point, are the

inferior of

men. f

10.

Confucius says, the superior

man has

nine things that

he thinks on.

When

he looks, he thinks of seein:^ clearly.

When

he hears, he thinks of hearing distinctly. In his countenance he thinks of manifesting benignity. In his words he thinks of truth.

In

his actions he thinks of respect.

When

in doubt, he thinks of

inquiring.

When

in anger he thinks of

sufferina:.

When

he sees

an opportunity of getting gain, he thinks cf justice. Confucius said, look upon virtue as if unable to reach it, 11. and upon vice as thrusting the hand into boiling water; I have seen the men who did so, and heard the maxim. I have heard
of dwelling in secret in order to cultivate one's talents and virtue,
* The decree of heaven (which some render fate), means the original principles which heaves implants in ail men. men the same nature, equally an,! perfectly virtuons, while it t Heaven besto^vs upon a'^ fives di 'eren degrees of abi'ity o ditteient indivi 'uuls. Bat although the ta'ents of liiin who nows divine piincip'es withoni stad/, are far superior to the abilities of the man who must atudj hard to obtain this knovv'edge, vet the latter mav, by long aud sever* effort amve at Ui same eminence of perfect intelligence that the former occupies. 1

ft After such intellectual giants as Plato, Socrates, and Pythogoras, who had the best facilities which nature coaid aftord, h ive spent iheir lives, and exe ted their mental powers to the utmost in search of divine priiicip'es, and to the last proved nusucessfu', it is rather too much to be told, that some men attain this high elevation without aiy mental effort. Had we not the work* of the Chmese sages in our hands, -rom which we can estimate their knowledge and abilities, we should be apt to suppose, by such assertions, that the celestial Empire produced a certain class of divine personages c othed in the garb of human nature. Bat as tlie tree is best known by itft fmit, and as we aave taste J pretty ;ree!y of the fruit produced by these imaginary divine plants, we can say froiB experieace that after all both root aad braacUes titteU strooglj of
the earth.

82

HE A LUN.
comiiii^ forth to a public station in
I

[Vol.
order to

11.

and then
12.

employ

their talents, but

have not seen any one

>vlio did so.

Prince Kin*; of Tse hud one thousand tour horse carriI'or

ages, but ulK^n he dit'd the people sa\T nothinir

which they

could praise him.

foot of
tiie

Tse died of hun;er at the mountain Show Yang and the people praise them to
Pih
Sliuh
sayinir, Sir,
I

E and

this day.

13.

Chin Kanix asked PTh E,

have you heard any

thing extraordinary (from your father)?

other. Oiu' diiy ^^hrn he
inc: thio' the
h;i]l,

have not, nplied the

I

was standing

alone, and

was pass-

he asked

Kini;;

replied in the negative.

me whether 1 had studied the She On which he remarked that unI

less I studied the

She King,

could not have materials for conthe

versation. I then retired

time,

and studied

She
I

Kinir.

At another
asked

whcnhe wMs
I

alone and I

was

crossinix the hall, he

1

me

whctlicr

had studied the Le Ke,

the

said

had not.

If,

said ho

you do not study

principles,
1

Le Ke, you

c;ninot be established in right

have only heard these two things. Chin

asked one thing, and
I

Kang

retired
three.

hiiihly pleased, saying, I

have heard

have heard of the importance of the She King, and of the Le Ke and that the superior man keeps his son at a distance.*
I

14.

The

wife of a Prince of a Province

is

styled by the Prince

himself Foo Jin.

of her

She calls
call her

herself

Seaou Tung.

The

people

own country
nil

Keun Foo

styled (or styles herself)

Rwa

Jin. To foreigners She is Seaou Keun, but foreigners call

her K

Too

.lin.i-

Confiiciti* ^prrellv tati:?:ht his son some wonderful doctrine* disoipKs. n<l (luidoif a^Ved l'i!i ^ ii in rpfeiiiu-i- in this poiut. At liom ui iMi tlic rniic.i' is iinptovod poxernm^ the pe')|ile. his wif'i assists him hjr ffOt ht-iu-e her hiishaud stvli-s her. " Foo Jiii" denoting; ih.it the is hib e> \orniii^ tin; ho'i ehold Whin sic is in the pn-scnrr of ht-r hushaiid. she stvlt-s herself " liltic >ciil" mcuiiinj juhI. that s\tt- is vouiv^ and witiitMit knowkd^c, and prriiriios not to consider liorsidflhr equal of her hu^hand. the people of the nulioii sl\le lier K.nn I'.xi Jin, dnmiin^ tli.il slie u.sNi>is the I'uoo* hv \vhnh she ik deill iiianu'^ine domestic cimcerris, and shares hi.s honojs. TIm'sc aie tlie trriiis " Kw a St-aou keun" i;{natel in her own nation. lu Ibrei^iu coiuilrit-!. her hiish.ind calls her

Chin
li

Kan'^' siis|)'ctc1,

tlcit

wIi'k

111;

i:orii:

'fd iroMX

liis

(i. e. defioii-nt

innn's

little

Priuct-

This

oiiiHri* likcrtise bljilv hci

Keun Too

Tin people of foiciga i the liun^uaife of hunnlit\ . Jiu. Diiioting that biicii>iunl to the yueeii of their ow

0OUilU\.

Chap. XVII.]

HEA LUN.

9^

CHAP. XVII.

1.

Yang Ho wished

to see Confucius.

Coafacius did not ^o to

on him. On which he sent a Pi^ to induce a visit. Confucius chose a time, when Yang Ho was from home, to pay his respects, but happening to meet on the road, Yang Ho said to
call

Confucius, come here I wish to speak with you.

Can it be called

bonevolence to conceal one's gem, and leave his country in a state of moral stupefaction ? Confucius replied, no. Can it be called
intelligence to love

business, and yet always lose the proper

Confucius replied, it cannot. Said the days and months are passing away, and time waits not for us. Confucius replied, right; I will go into olfice.*
it?

season for doing

other,

2.

Confucius says, by nature

we

are nearly equal, but by

education very different, f ^ 3. Confucius says, it is only those

who

possess the highest

degree of intelligence, and the lowest degree of stupidity that

cannot be altered.
4.
;of

When

Confucius went to
a fowl,

Woo

Ching, he heard the sound

instrumental and vocal music, on which he smiled and said,

kill

when you
Tsze

why

use a knife employed to slay an ox.

Sir,

Yew

replied, I

have formerly heard you.

say, that

when

the ruler studies right principles, he will love the people,

and that
.^.

when

the people learn right principles,

they are easily

* Yang

Ho was
him
;

%0 engage

uch a man
.

steward to the usurper Ke Sbe and wished a visit from Confucius, hoping^ Confucius, of course, would wish to avoid as an auxiliarj in their usurpation. consequently he chose to pay his respects when he knew that he was from home.

Chin Tsze says that it is the original talents of men, that are spoken of and not their org^.Md moral nature, (or as the words denote, the root of nature). For in the original nature of roao, as to its naoral qualities there is no didereace. All baring a nature perfectly virtaousc
t

S4
ruled.

HEA LUN.
Confucias
;

[\^0L.

IL

sii'l,

my

are just
5.

was only

jcstinir-

pupil Yen's (Tsze Yew's) words *

Kini^Shm

FjIi h ivini; nisefl a rebellion in P.^ sent for

2:0.

Conruciii-s.

Confucius wished to
oup:ht not to ^o.

Tsze

L x) was
p:o

displeased

and said you

Kun<^ Sh

Why

should you

at the call of
illed

in Shv?.

Confucius said, do you think he has c

1 will establish the

me
of

for

no purpose. If he employ me
in thn east,

doctrines

Chow
6.

f
in

Tsze Chan*^ asked Confucius

what

virtue consisted ?

Confucius replied, he who possesses

over the worM. (Tsze Ch in^) said
are? Ans.

five thini:s is virtuous, all

I bes:

leave to ask what these

fidt'lity,

Tney
B"^^

are gravity, liberality,

intelligence,

an

benevolence. B3 grave and you will not be treated disresliberal,

pectfully.
faithful

and you

will

win the affections of

all.

Be
will

and you

will be confided in.

Bo
^^ill

intelligent

and you

be meritorious, benevolent and you

7-

be able to manage men.

It

Pih Heth ^ent f)r Confacius, and the later f

iDcKned
say, that

to'

go.

Tsze Loo

said, I

have formerly heard you

a

Sir,

if

a man's conduct was vicious, the superior

ate with him.

HcTh has raised

I did

man would not ass')cirebellion in Chung Mow,

I vlid

why

should you. Sir, go to him

Confucius replied yes,

say so; but

not then speak

of the hardness that cannot be diminished by rub!)iaz, nor of the

whiteness which c innot be stained by being put

in the
is

mud.

Do

you suppose that I .im like a water-melon, which up and not to be eaten J
!

to be

hung

Tre Yew was tjovernor of Wo and, according to the instructions of his roaster Confticius, tnc:bt the people ihe rules o.' propriety and music, hence the suije wsu reallv highly pleased with liim. Had C'nnficius reoeived an official appoint >neiit in Pe, hi would have brought the roral t jpfinciples of \^'all, Woo and Chov* Kuni; into play in thf eas' J This means, ihnt such was the lirmuess, and stability of (hi sage's virtue, that it could nt Sent from tli.- ;)i b of re'tiui.le, .>v any leiunirtiion whiicrer and such vsaj* i.s purily, Xhtt it could not be sallied hj buvin^ intercourse? with bad men. | X

X t

Mint

will question
c/jiae

the

truh of

this j>osiii.n.

vtold hav

wiih a belter |(rao,

I'rots

but fev wiM denf tht the di'claraliB swtac oue els*, ihixa fiuuu the sa^c hiiuielf.
,

Cha?.

XVIL]

HEA LUN.

85

8. Confucius said. Yew, hive you heard of these six words ani of the six things w-iich cloui them? Aas. N3. Sit dowa and I will explain the matter.

desire of b?An^ benevolent

is

learning,

clouded by ignorance.
is

without the love of learniiur,

to

unaccompanied by the love of A fondness for knowledge clouded by insti )iUty. A wish
is

be faithful unattended by the love of learnin;^^

clouded
is

by robbery.
Isarning,
is

A love

of upriofhtness without the love of study,

clouded by rashness.
out the love of study,
9.

A
is

love of bravery without the love of

cloudei by insubordination.

A love of firmness withnot study the

clou led by forwardness.

Confucius said,
le,

my

pupils,

way do you

expand your ideas teach you to discrirriinate to live in harmony to repress wrath when at ho ne how to serve your father, and when abroad how to serve your Prince and to be extensively acquainted with the names of
will

She Kin;? Th* S

birds, beasts, herbs,

10.

and

trees.

Conficius said, to (his son) Pth Yu, you ougfht to stu-

dy the Chow Nan, and the Chaou Nir. If a man do not study the Chow Nan, and the Chaou Nan, he is like one standings
with his face close to a wall. *
11.

Confucius said, every one calls out Presents! Presents!

silks

but are mere rems and

(without respect) presents?

Every
bellfl

one

calls

out Music!

and be
12.

iting of

Music! but is the mere rin^ng of drums (without harmony) music ?

Confucius says, the

man who
fellow

puts on an external apis

pearance of great firmness, but at heart

sillanimous, resembles the
to

reaUy weak and puwall

mean

who bores through a

commit
13.

theft.

Confucius says, he

who

covets the praise of villagers,

is

the thief of virtue.

,

* The Cho\T Nan, and the Chaoa Nan, treat of the caltiration of personal rirtae, and th 'standing with voar face close proper regulation of th^ famiW. The meaning of the phrase, to a yr&n, is that if you do not study tUeae tvro pisoet, /Ott ouwat 0e nj thing right, uor edvaace single step ia Uio right patU,
'

88
14.

HEA LUN.
Confucius says, he
it

[Vol.

11.

prates about
15.

who hears any thing on the road and on the rouH, throws away virtue. Confucius said, how can a low man serve his Prince!
office,

Before he get into

he

is in

distress
is

how

he

may

obtain
it.

it,

and when he has obtained

lengths.
16.
failings

it,

he

vexed about keeping

In
all

his unprincipled dread of loosing his place,

he will go to

Confucius said, the people

in ancient times,

had three

which do not now

the

exist.

Tlie ambitions of ancient

tlic present day break bonds of propriety. The austere of ancient times, were moderate, those of modern times, give way to violent wrath.

times, aimed at great things, those of

all

over

The

dull of former

days were upright, those of the present day

are only deceitful. 17.

Confucius said, I hate partitd red, which assumes the

I
1

place of the true vermillion.

hate

tlie

music of Chin, which

confuses the music of the sages.

the overthrow of a state.
18.

hate sharp mouths, which prove

Confucius
replied, if

said,

feel

inclined

not to speak.

Tsze

Kimg
have

our Master speak not,

to posterity?

what

will

his pupils

to transmit
!

Confucius replied, what does

*
!

heaven say
19.

yet the four seasons constantly revolve, and all

things are produced, what does heaven say

Joo Pei wished

to

have an interview
it,

w^ith the sage,

th

the latter reiused to grant

on the ground of luing

sick, but ai

soon as the bearer of

this

message went out, the sage took

his

harp and played that Joo might hear him. f

That the four K'asnnji constantlr revoWe and all thinpn are produced, cortainlv manfosl4 the constant ojM*rations of" heaven, 'rhere is no neoil 'or words to niiik' theiu obvious. E\er/ niovenieut of the sa^c wan nothin'jf else, hut llip iii:iiiif'slatinn ot' wondrrful doctrine*, and |>iir rectitutie, whv wait till h M|X!ik to illustrate them! This is trulv heaven. Pf-i, hud hern a studfiit of ihe Mi;;r, hut niuiit hare coiuiuiltd lonie misdemeanor, t Joo
bcDce the lage deeply reproved him by
this lefuaal. this
t

tt Prav what moral renovation could

!

|Mlpl>le

fnlsehoml effect on the heholdcr,

1

or

Poes heaven thui deceive men' I'rulv such n man wa* a pon th^ render of thi lurefoed lie worthy comfx-ei t<i the (iod of eternal and \n\ iMliilde inith' 1 hail heen much heltcr that the sai; hail not dpnken at all, than thai he (hould U\ hn i\imple encourni;v liis admirer* in a hateful prnrtice. whi'k if not dt-epiy irperilnl ol", Hud paidnieil thiou>;h the aloiiement of Jeu. mut Is it in iiiiit ition of the age thul the ChiDejc of the ptebe punished with everlasiint; woe
eiJt dajr diitiii(;iuih

ihcuiMilTes

hjr

tuiliog faltuhoods

Chap. XVII.]
20.

HEA

LUjST.

to

Tsae Go asked whether one year was not a long time mourn for parents, observing, that if superior men, are three
if

years without practising ceremonies, etiquette must be lost;

and
the

they are three years without practicing music, music

to
ruin,

must come

and since the old grain

fire is
it is

is

exhausted and

new springs of wood in one

up, and
year,

taken from the different kinds sufficient period (for mourning). * a

feel

Confucius replied, should you then

easy in eating fine grain,

and wearing ornamented clothes, (after your parents had been dead one year)/ Yes (replied the other) I should feel easy.
Confucius rejoined,
if

you can

feel

at ease,

you may do so;

Although he hear

but the superior man, when mourning for his parents, suppose

you give him nice food, he does not

music, he does not enjoy
it.

relish

it.

If he dwell in a fine house, he feels

not at ease. If you can enjoy such things you

may do

so.

Tsae Go having gone

ous, after a child
its
is

out, Confucius said,

it

Yu

is

not virtu-

three years old,

three years

may

leave the arms of

parents.

Hence

mourning
three

for parents, is

proper
his

for all

under heaven, has

!

Yu

years affection

for

parents
21.

Confucius says, that the

man who spends

is

the day in

eating, without employing his

mind about any

thing, is in

bad state indeed

22.

The common chess-player

superior to him.

Tsze Loo asked, whether the superior man esteemed valor? Confucius replied, the superior man considers justice of the first
importance.
It"

man

in a superior situation,

out justice,
tion,

lie

will act disorderly, if

man

in

have valor withan inferior situa-

have valor without justice, he

will

be a robber.

23.

Tsze

Kung

asked, saying, are there any

whom

(or

whose

conduct) the superior

man

hates? Confucius replied, there are:

faults of others.

he hates those who publish the

He ulso hates

In the sprinoj season thev extract fire by borino^, or rotatory friction, from the elm in Timmer from the date tree in autumn from the muJberrv tree,, and in winter from the Hwae Tan tree. So that in the course of one year, all things undergo a regular change. On which ooount Tsae Go thought one j'ear a sulficieut time to moura for parents.

OS

HEA LUX.

[Vol.

11.

the man ^ ho slanders his superiors. He hates those who are bold and know not propriety, and those who boast of great things which they are unable to perform.* Tsze Kunjrsaid, there are

those
flic

whom I also hate. I hate those who secretly pry into private affairs of others, in order that they themselves may
I

be esteemed very knowing:.

in order that they

hate those

may

be

thoiiirht brave.

whoact ahaui^hty part, I hate those who spy

out the vices of others, in order that they themselves pear u])rii:ht.
24.

may ap-

Confucius says, none are so

disrespectful,

men and men

become
grumble.
25.

dinTicult to bring up as woservants. If you treat them with familiarity, they

and

if

you
if

treat

them distantly, they

hated for his vices,
(i. e.

Confucius says, that

man

is

when

tbrty years of age, there is

an end to him

to his im-

provement, t

CHAP. XVIII.

Kc Tsze became his (Chow's) slave, and Pe Kan, foi* reprovini^ (Chow), was put to death. Confucius said, there were three men of sterliiii>: virtue in the court of Yin.
1.

Wei Tsze

resigned

2.

Leaou Ilea Hwuy, had been

oflice.

hief Jailor

and was thre^

times dischart;ed from

ought you not to leave

Some person said to him, Sir, your country. To which he replied,

n<l nifn

by
t

the supprinr tiinn T%7.c Knntr indirortlv rcforrcd to Cotifiirins. How She savn, that tai^es I'liis explains wlial i% lueaot 111 imnrnl tiihiiin :iihI \iilu<- linlf-il Mirh i.fM|>Ii- as ih.sc. !avin4 tliul il i"* onlv ilie virluou*, Unit Ccin lovi; or hatr inon ari;;lit.

Bv

The

ancit^lf* (ir<'inf(l forty

iii'*

ter thnt lime

5piritH dnily dt>o:i\

llie

lonied lliln^elf to

yearn of ajjc tho pt-riod wlieii Immnii rirtno i<i rompletr. Afand the innii wlio hus not fiuNakon his vires, and accusprartire of virtue, helore he is forty, will iiot do so to the end of life.
,

Chow reigned, liis unrle Ke Tsr.e, in ronseqiienee of Ijnvinjf reproved J When the tyrant him, had hin hair rut like thai of a slave, and was rust into prison. Ann'licr unrjr onlleti I'e K.in, wns pill to deaih, for the same ollefH-e. On which (he limilui ollhelunni. called K Tsze, thoii;;ht it time to retire that he mi;,'ht |rservo thii juiccslfii iai nar.nliccb ^pofiupjl. Unull
Dine).

These were the three lueu

alliuk-d tu

)>>

the

Mge.

Chap. XVIII.]

HEA LUN.
office.

8a

If I act uprightly in serving men, whither shall I go where I shall

not be three times discharged from

I act contrary to right principles,

But

if in

serving

men

why

should

leave the coun-

try of
-3.

my

parents

King, Prince of Tse, when consulting with his ministers res-

mode of treating Confucius, said, I will not treat him with so much respect, as Ke She is treated but will treat him on a medium between Ke and Mung; but added, I am nowold, I cannot employ him at all, on which account, Confucius
pecting the
;

took his departure, f 4. The people of Tse sent a band of female musicians (to the
court of Loo).
held no court
;

KeHwan

Tsze, received them and for three days

off.
:t

wherefore Confucius marched

of

Tsoo passing Confucius one 5. day sang. King of the birds! King of the birds! how is thy virtue degenerated. What is past, cannot be altered by reproof, but as to the future, you may yet stop. Those who hold goyernment
alighted
offices at present, are in

The arrogant Tsee Yu

eminent danger.

Confucius
oflf

and wished

to converse with him,

but he went

quickly, and avoided him, so that the sage could not speak

with him.

Leaou meant, thAt if he followed the false principles and corrupt practices of the government of his native country Loo, he might hold his office in peace and quietness, but that such was the degenerate state of all the surrounding provinces that a man of upright principles and practice, would soon get expelled from office. On this account, he saw no reason to hope for Detter treatment in another country than he had experienced in his own.
three hi^h officers of state in the court of Loo, Ke She was the chief, and Mung She the lowest. Ke was a violent minister, and the Prince treated him with the highest degree of respect- Hence, when the Sovereign of Tse had some thoughts of giving the sage an official Appointment, he thought that if he treated him on a medium between Ke and Mung, he would But no sooner had he declared his intentions on this point, than \\q intimated .hit the mark. that he was now too old to emplov such a man as Confucius. The latter being informed of this,
i

Of the

vas

instantly left the Tse country. Thus we see that when wishing to get into office, he did not refuse an appointment, because of the ceremonial treatment he was likely to meet with, but because he could not act upon his own principles.
+ In the fourteenth year of Ting, Prince of Loo, Confucius held the office of criminal judge. The people of Tse, were afraid that by his principles and government, he might make the Loo country more than a match for Tse. Hence they employed this scheme with the hope, that thej night offend the sage, and induce him to give up his office. In this design they completelj SQcceeded.

% Tsee Ya was a man of talents and virtue who, in consequence of the mal-admmistration of the day, had retired into secret and was much offended at the sage because he would uot give over his fruitless attempts to reform the tountrj.

90
6.

HEA LUN.
Chang Tsoo and
Kt'e

n^oL. 11.
at the

Neth being

plough together,

Confucius on passing them one day, sent Tsze Loo to ask them
is that, who hohls the Kung Mow. Ls it Kung Mow of reins ? Tsze Loo replied, Loo? Yes. O then he knows the lord. On which Tsze Loo iaquirvd of K f Ncih. K e XcTh asked saying, who are you, Sir. To wliich Tsze Loo answered, I am Chung Yew. Are you a disciple of Kung Mow ot Loo. He replied in the aflinnative. Oil which Kv'e said, all under heaven are flowing down the

T\'herc the lord

was. Chung Tsoo said, who

it is

stream of vie?, and who can reform them?

Why

do you loHow a

master who only refuses

rathrr imitate us

ollice

under certain men, and do not

office entirely.

who

retire

from

Having said
Tsze

so they went on with their ploughing and stopped not. *

Loo
said,

\\ent
1

on and informed Confucius.

Confucius sighed and

l)casts!

cannot associate with birds and

If I
in

follow

not men,

whom

shall I follow! If the

I

world were
it.

possession

of right principles
7.

should not seek to change

fallen

Tsze Loo having

behind the sage, chanced to meet

staff.

with an old

man

carrying a basket on a

Whom
man

he asked,

saying, did you see

are

my

master, Sir

Tlie old

replied,

you

unaccustomed

to labor,

nor can you distinguish the live

grains:

who

is

your master?
to pull

He

then stuck his stalVinto the

ground and began

on

up

the weeds.

Tsze clasped
still.

his

hands
kept

his breast in a respectful

tlie ni"4ht,

manner and stood

killed

He

Tsze Loo through

liim.

fowls aiid jjrepared food for

to

lie also

l)r()ut::ht

out

liis

two sous and presented them

told

Tsze Loo.

i\e\t diiy Tsze

is

Luo walked on and

Confucius.

Cuiiiiicius said, he

a hidden one, and sent Tsze

Loo back
he had

to

have an interview with him.

When Tsze Luo arrived,

left.

Thrse were likewise two men oTtali-nti and yirtue, who in coine'iorncc oT the miinil* which then prt-vtileti aiimn.; the diflerrrit hlHicri, chose to lead a (,uict c>iinlr life, in preforenre tu holding olfircn under Prince!! \ Old of ^uod priiiri|)lei. Ihe; likcN^ise took thi ,,, '>rtiinitv of shewing ibeir displeasure at Cuufuciuj bccauj* he had uot hk.c ihcm abauJooed tlie gc to ita fate.
,

Chap. XVIII.]

HEA LUN.
this

91

Tsze Loo delivered the sentiments of the sage, saying,

not go'm^ into
offics is

man's

not right.

The duties
it

of juniors to their

seniors, he dares not violate;

how is

that he neglects the duties

of a Minister to his Prince? Wishing to keep his

he confuses the greatest of

goes into
office,
th.it

human he may put

relations.

own person pure, The superior man

in practice his principles. I

know

that

good principles are not now acted upon. *

Pih E, Shuh Tse, Yu Chung, E Yih, Choo Chang, Lew 8. Hea Hwuy, and Shaou Leen, were all worthy and accomplished men without office. Confucius s:\id, the men who would neither crouch to another,
Uor taint
that
their
their character,

were Pih

Lew Hea Hwuy, and Shaou

persons.

Leen,

and Shuh Tse. It 13 said, yielded and lowered

words accorded with reason, and their actions were fair and altogether upright. It is said, that Yu Chung, and E Yih, dwelt in secret, and gave scope to
their

But

their

words, yet kept their persons pure and declined holding

Offices,

t Confucius

said, I differ

from these.

never predeter-

mine
9.

whom

I will, or will not serve.

Che, the chief musician of

Loo went

of the second meal band, went to Tsoo.

third

to Tse. Kan, master Lew, master of the

meal band, went to Tsae. Keuh, master of the fourth meal

band, went to Tsin. Fang Shuh, the Drummer, went and dwelt
in

Ho.

Woo, who

heat the

Taou went

to

Han.

The

assistant
left

master musician, Yang, with Seang master of the King,

and dwelt on an Island.

10.

Chow Kung

said to

Loo Kung,

the superior

man, does

hot treat his relatives distantly, nor excite the murmurs of his
to Tsze Loo, that he knew the proper Of all the human relations, that which subsists between Princ the greatest. The man of superior acconiplishments, wishes to go into office, that he may perform the important duties which that relation requires. Hence Confucius was displeased with eminent characters, who, without sufficient cause, retired into private iife, and did not rather co:ue forth to offii-e, and use their utmost effects to reform a degenerate age. t Muog T.sze says, that when it was proper to hold an office, Confucius accepted a government appoiii nt, and when it was proper for him to resign, he did so. When it was right to remain long n office, he remalQed loug, aad vrhea it vf&s right for him quicklj^ to leave it, he iastantly resigned.
.

The old man shewed by pres^ntin"^ his two sons

huin:iii society.
is

gradations of

and

-Minister,

92

HEA LUN.
for

[Vol.

11.

hi^h Officers, nor forget his old friends, without good cause,

nor does he look

11.

every accomplishment in one individual.

In

Chow

there were eiglU eminent scliolars naiULMl ITh

Ta, Pih Kw;1,

Chung Tuh, Chung Hwuh, Shuh Yay, Shuh Uea,

Ke

8uy, and

Ke Wa.

CHAP. XIX.
Tsze Chang says, the true scholar, when he sees
in danger, will

1.

his

Prince, or parents

risk his

life for

their

safety.

When When
2.

he sees an opportunity of getting gain, he thinks on

justice.

When

oflering
feels

sacrifices,

he thinks
;

of

reverence.

mourning, he
scholar,

genuine grief

such a

man

merits the

name of a

f
said, as to those

Tsze Chang
of
little

who

hold virtue, but not in

a liberal manner,
it is

who embrace

just principles, but not lirmly

importance to the world, whether they exist or not.

3.

The

disciples of

they ought to associate as friends.

Tsze Ilea, asked Tsze Chang, with whom Tsze Chang said, what does

your master say on the subject

sociate with

He

says, that

we ought

to as-

less.

men of worth, and to keep at a distance the worthTsze Chang replied, this diflers indeed from what I have learned. I have heard that the man of superior virtue, honors men of talents and \irtue, and hears with all; and th;t he praises
In
if 1

the virtuous and pities the weak.

my

intercourse with men,

with

whom

will

not bear? Bnt

I reject

am
!

not virtuous,

men

will

first reject
This

me,

how can

them I

is recorded to slicw how atxiiidant lutii of worth and ahiiitv were in the oommenceaient of the Chow Dynasty, and likrwise how much men iiad dej;cJieraied before the time of tht eage. Some say thai one motht r horu all ihf i-i^ht at four births. j^reat prinriplc-s, l>y which oiu-'s rharacter is established, if a man it t These four arr the wantin;^ in anv one of these, the olhtrs are not worth hxikinn; at. The doctiines of Ts/.e Hm, on the suliject of hohlinj^ (riendlv interrourso with men, wert t hut on the other hand, too narrow and ri^id, and Tsxc <'han|^ verv pioperl^ satiriseit liim Tsze Chan^^'s own principles on this point, wi-re t<K) lax. I-'or alth(ln^h, in (general, a man of eminent talents and virtue, bi:arh with all vet when there is just (t'lsi', he will cut otf hia interroursc with abandoned characters. It is true that a man who is hiinself destitute of virtue, oogbt ool to reject otLeri^ but there are injunout frienda who ou^hl to be avoided.
, ;

Chap. XIX.]
4.

HEA LUN.
inferior

fi3

Tsze Hea says, the

if

employments are

still

worthy

of attention, but
to

those

who

follow them extend their thoughts

what is great and extensive, it is to be feared that they will not succeed: hence the learned do not attend to them. *
5.

fore

Tsze Hea says, he who daily learns what he did not beknow, and monthly forgets not what he had previously

learned,
6.

Tsze

may be called a lover Hea says, learn

of learning.
extensively,

determine firmly,

examine fully, and think homeward: for virtue lies in these. 7. Tsze Hea says, the mechanic dwells in his shop to finish
his work, the superior
8.

man

studies to complete his duty.

Tsze

Hea

says, the

mean man puts a

false gloss

upon

his faults.
9.

Tsze Hea says, the superior

is

man

has three variations:

;

look to him at a distance, and he appears stern

him, and he
10.

come near

to

mild; listen to his words and they are severe.

says, the superior

Tsze

Hea

man, gains the confidence

first

of the people and then employs them. Did he not

confidence, he might be considered severe.

gain their

He

is first faithful,

and then reproves. Were he not

ed of
11.
railing.

faithful,

he might be suspect-

Tsze Hea says, in important things pass not over the

limits; in lesser

proper
12.

matters you

Tsze

Yew

said, the disciples of

may err without much injury. Tsze Hea are mere chil-

dren

they can sprinkle and sweep the floor, answer questions,

enter and retire, but these are merely the branches, without the '^"y root, w^hat are they worth?

Tsze Hea, hearing

* The
diTiper, &c. * *

this

sighed,

and

said,

you are mistaken

inferior occupations are such as those of the

husband-man, gardener, phjsioiaa,

* * Ii is presumed that a European M. D. would not think himself highly honored, by being classed with a hasband-man, or gardener, and far less by being put oo ao eijualitjr T with a fortune-teller.
:

94

HEA LUN.
!

[Vol.
sarr.s,

11.

Yew
first

Among

the doctrines of the

is

which ought to be

taught, or which

to

be considered hist and not taught?

trees there arc difTcrent classes.

For instance, amonir herbs and

A\'hy should
It is

we render

void the ih)ctrincs of the superior

mm

only the sage that unites in one,

commencement and

close. *

13.

Tsze

Hea

says,

let

men

in the

service of government
the scholar

employ

their spare time in study,

and

lot

when he

can 8pare time from study, go into olhce.

14.

Tsze

Yew

says, in mourning tor relatives

it is

if

grief be carfor exter-

ried to tlie

utmost

enough,

(i.

e.

there

is

no need

nal show).
15.

Tsze Ilea

said,

my

friend

Chang

is for

doing hard things

(or impossibilities), but he does not attain to virtue.

IG ance
!

TsMULc Tsze said, splendid

is

Chang's external appear-

but he neither will be assisted, nor assist in practising

virtue.

17.

Tsang Tsze
fully
it

said, 1 liave heard

abilities

my

master say, that a

man

cannot

exhaust the
in
I

of his nature. If in any

thing he can,
18.

must be

mourning

for parents.

Tsani; Tsze said, of

have heard Confucius speak of the

Tsze. In other things he

fdial piety

Muug Chwang
is

may

be imi-

tated, ))ut his not

having changed
truly
dillic nit.

his father's ministers,

and

mo(h' of go\ (rnnicnt

lf>.

When

M:ini:

-"^^he

a])iiointed

^'an<r

Foo

to the ofiicc of

criminal judne (the latter)

act.

askeJ Tsing Tsze how he ought to

T.^ang T.sze said,

superiors have for a long time lost the

porlaiirt*

AcoonUn:^ to the doctrines of the sa^on. you are not to consiilcr ihf hranrhes of preatf^t iiand altriid to iliiiii liiHt. nor to miiMdrr the root to lie la>.t and i^tl wciru-d in It- aidiin.^ pnpiU to uiid.Tstanil it. Uut tht-u- in mmcijr studi-nts n radical ditlViiMicr <>l liU-n*. just an lhir

If von (hi not iii(|nirc what ihrir uhilitii'^ art", hut xisl a diir<Mriu- aiiioii^ trrts and plaiiH. clan* ihcni all toj^fther, this a uul) decciriog aiid iusulliu^ Uivm. lluw cuuld lUe supviior man du tnch a thing !

Chap. XIX.]
right

HEA LUN.
;

05

way, and the people have long been scattered discover guilt, be grieved and pity them and rejoice
20.

when you
not. *

Tsze Kung says, Chow was not so extremely vicious (as is

reported); hence Princes should abhor dwelling in

if

alow sink

for

all the vices under heaven will be imputed to them, Tsze Kung says, the errors of the superior man are Uke the eclipses of the sun and moon. His errors all man see, and

they do not,
21.

his reformation all

men

look

for.

22.

Kung Sun Chaou

of Wei,

asked

Tsze Kung, how

Tsze Chang repUed, the doctrines of the Kings, NVan and Woo, have not yet fallen to the ground; they are still among men. Men of great abilities and virtue, remember their most profound and most important principles,
Confucius learned.

and those of inferior abilities and worth, recollect their less profound and less important branches. Why should not Confucius study them? But why should he follow a fixed master? f Shuh Sun Woo Shuh speaking of the great Officers of 23. the court, said, Tsze Kung is a man superior in abilities and worth to Confucius. Tsze Fah King Pih informed Tsze Kung. Tsze Kung replied, we may be compared to the walls of a palace.
* The act of trans gj.-fis/iacr the law's, aithoiigli the people's ovn, yet tlieir not bein'j^ instructed is to be iiuouted to their rulers ; whereibre, when people under a givernsnent wliich makes na suitable provisioa for their ei;i3atioQ and instraction in ri^jit principles, are fo liltv of violating the laws, their Judges oiJ;^ht in passiji;? seuteace upon them, to take inlo co;isideration, that thev have been in a raanner precipitated into crime, b/ thj bad po'.iL^v, or tyranny of a-ipriooipled Uilers. B/ acting oj this principle, they will be led to compassionate the p30pie, and to administer fair and impartial justice. * *

md

'j;

t If men study right principles, they must, iu general, have fi>ted and constant teachers. It TTas only Confucius who w.^s an exception to this rule. The divine principles of the ancient Kinijs were still amonjf men, and such were the supsr-emiaent abilities of the sage, that he could learn the u without the constant aid of a teicher. Fro.n superior men he learaed their more important and from inferior mea their lass iinportaut branched.

"* * The principles bare icula^ed most approve thsm^slves to every well regubited mind, as truly excellent. They are in perfect harmonv both with reason and revelation, ^fav not many Christian Rilers, leara a leson oa this point, from those who hid onlv reason for their
i

guide? Many Rulers who bear the Christian name, sesm to think that implicit obedience, and revenue, are tha only objeots to which th3 'Magistrate should look. Bit tiiev we ild do well to consider, seriouslr, whether the gross ijijnorance, and consequent vices of their people, will not, on the awful day of retribiitioa, be, in a great measare, chargsd upon tliem.

96

HEA LUN.
only shoulder high
all
;

[Vol.

II.

My wall is
Confucius,

if

you may sec

is

that

is

i^ood in

you only peep oyer the top, tin; house. But tiie wall of
in

several jin high,

ifyuudo'nt get

at the door,

you cannot see the beauty of the ancestorial Temple, and th

riches of
all

the ministers.

Few

are those

who

get in at th
!

door:

are not these words of your master reasonable

San

24. Sliuh

Woo

Shuh having

reviled Confucius.

Tsze

Kung
hills,

said, this is of no use. Confucius

may

not (or cannot) be reviled.

Other men of talent and virtue, resemble the mounds and

which may be passed over, but Confucius resembles the sun and

moon which cannot be passd over. A man may cut himself off from the sage, but how can he injure the sun and moon He will only make it abundantly evident that he knows not his own
!

measure, f
25.
Sir,

Chicg Tsze Kin, conversing with Tsze Chung s-\id, you how is Confucius more virtuous are grave and respectful
;

than you
26.

Tsze

Kung

said, the superior

man

for

one word

is

deemed

intelligent

and

for one

word

is

deemed

ignorant; ought

we not thereto obtain tho

fore to be ciireful to our words.

As

the heavens can not be scal-

ed, so Confucius cannot be equalled.

Were Confucius
:

throne, he vvould'establish the people,

and they would be correct:

he would lead them, and they would tollow

them, and they would conic to
hini
:

he

would console

and they would

live in

harmony.

would stimulate them, His life would be glorious and

h(^

his death bitterly lamented;

who can equal such

a man!

Thp expression, th heniily of the auce^torinl Temple, in iiRod in reference to the brilliancy of the .safe's \ utile ami acroraplmhrnent*. *nd the riches ol all the ministers, rvfeis to lh Hbundani fnlness of liis virtue. A* Slnih Sun Woo Shall, liid not ability <m:lioicnt to percciv*

Ih:

Hiip.roritv of the *H^e. Tsz KilUk; irave mi adiiii.able turn to the subject, by uol bii' Hekn^jwieilgin-,; the r:iiHonableiic> of his remarks. For. as he liad not beo admitted into the Temple, huw could be form un> idea of ita beauty and ^ruodeur!
vrtst
.

(litnyin^,

t Intimating tint thou^jh n man may, by reviling ih^ nan*-* <'"' deiitininjj bis doctrines, rat himaelf oil' from tho benefit to be derived from Imrnin^' those prinriples, and thus displnv hit own ir'mnucv, hi canuot in iLm lenst dejjree injure the kuu and moou i. e. iLt j{c j by relu*iilg la bhold tbtir li^ht.
i

Chap. XX.]

HEA LUN/
CAAP. XX.

Shun, the decree of heaven now rests in you. If the people within the Faithfully hold fast the due medium. seas suffer distress, heaven will cut you off forever. Shuu four gave the same charge to Yu. *
1.

Yaou

said.

Ah

bull,

(Tang Wang) said, I Le a little child, presume to offer a black and announce this case to the Great Supreme. His (Kee's) crimes I must not conceal. They are all known by the Supreme
Being.
If I offend,

by the people; but if the people offend, their crimes are chargeable on me. f The Chow Dynasty bestowed liberal rewards, and made the
sias are not occasioned

my

Tirtuous rich. Books say, although

Chow has many near

relatives,

they are not equal to (or a match for) the virtuous people (of

Woo

Wang.)

If the people

commit crimes they are chargeable

on me, J

He (Woo Wang)
measures

paid great attention to the weights and

examined the laws restored to office those who had been put out of place; thus just government was practised in all conparts of the empire. He re-established ruined Provinces

nected again the line of succession, where

it

had been broken

restored

to

place those

who had

retired into private life

and the hearts of all under heaven submitted to him- \ What he deemed of most importance, was the support of the people, funeral rites, and sacrifices to ancestors. He was libefaithful and the ral, and hence obtained the hearts of the people;

to

* This Yu.

refers to

Yaoa

resigning the throne to Shan, and the latter giving

it

np

in his

turn

t This is said in reference to Tang conquering the wicked Kee, last Emperor of the Hea Dynastj, and announcing the thing to the most high ruler, and to the different Princes of China. The announcement intimated that the crimes of Kee were too great to be forgiven, and that as Tang had received the divine decree to reign over the Empire, so, if he committed any crime, it was chargeable on himself alone, but if the people should act a vicious part, this was to be imputed to his misrule, and consequently charged on him. t These were the expressions used by Woo Wang, in the form of an oath when he began to subdue the tyrant Chow. The meaning is, that although the relatives of Chow were numerous, yet their hearts were divided, and they had left the path of virtue, hence they were not equal to the uumerous virtuous men who adhered to the house of Chow, and who were united \a heart tod in virtue. Hwang Te, Yaou, Shun, nd IF He gave the dignity of Princes to the descendants of the royal families of the Hea and Shang Dynasties. He set Ke Tsze at liberty from prisoBj and restored to place those of the Sbang Dynasty tvbo had been displased.

98
people confided
in

HE^ LUN.
him ; diligent (or
qiiiclv),

[Vol.

11.

and therefore meri-

torious;just, lience the people deli irh ted ill him. t Tsze Chiiui,^ iisked Confucius how the aflairs of govern2.

ment ought to be conducted? Confucius replied, honor live excellint and put away four evil things, then you may conduct Tsze Chang asked what ariirht tlic lousiness uf novernnient.
these live excellent things were? Confucius replied, he henevolent,

without being wasteful; employ the people, without causing

to

them

murmur;

desire,

and be not covetous;

be dignified,

^vithout pride;

and inspire awe, without

to

Ix'ing tyrannical

Tsze Ch mg
not wasteful
?

said,

what do you mean by being bevevolent and

repli(Ml,
;

Confucius

encourage the people to

this

make gain by proper means

waste (or expense)?
Select
at
it,

is n(^t

benevolence without
to
l)e

what work ought

will

done, and

employ the people virtue and to o!)tain

it,

and Avho

is this

murmur? To wish for covetousness? The superior man

is

whetlier the i)eople be

many

or few; whether he attend to wliat

of great, or of small importance, never manifests disrespect, nor

careless.ness. Is not this being dignified without pride.

He
t(

puts on
in his
a\

his

cap and clothes

])roperly,

and

is

grave and dignified

looks and demeanour: hence the people look up

reverential respect.
Is

him

ith

not this to inspire a>\e withcmt

bciug^

tyrannical

Tsze Ch'ang asked, wliat the four

replied, not to
is

evil things
y<'(

were? Confueius
tliem to death,
is

instruet

th<'

peoph> and

])iit

called cruelty.

Not

to give

them previous warning,

till tlie

caHed

tyranny.

sitale in giving rewards through a niggardly disposition, is the action of an inferior oliiter (who has not power to do as he wouhl) Cim bicius says, he who does
is
'I\> h<

To delay your orders called robbery. be done,

not

time wfien a things!u)uld

know

the will of heaven, has no

means of acting
not

the superior

man.

Il(i anIio

does not

know

|)roi)riety,

has not Ihe means of

beiiiirestalibshed.

And

he wiio (Kmvs

know words, cannot

know men.
Tliis
aiil,
in riol

rcrordrtl in

itir

li'nton of
llic

hy wut of a gt-ucial ituark ou

Won Wunj;. mmporl ihnt it go>eriimciU of ihc foruirr kin^i.

Wo

u wbl

ooie onr

Hm

MEMOIRS
OF

MENCIUS
So
it is

little

has

been

left

on

record concerning the

celebrated subject of the following- brief memoirs, that

no

ieasy task to give

a correct outline of his character,

much

less is it practicable to enter into

a minute detail of

his public

and private conduct:

life.

the following are

some
title

of the particulars of his

Mencius, whose name was

"5^ Tsze,
|J4

$Pf

Ko

and

literary

was a native of

^ Shan Tung,

^j^ T'soo,

now

in the province of

He

flourished about 350 years before

the Christian era.

^^
it

Mang Sun, one of the

His family were descended from San Kea whose usurpa-

^^

tion of power,

and consequent

affectation of superior rank,

Confucius severely reprehends in the four books. His father,

appears, died soon after Mencius was born he was what
:

the Chinese term a scholar, but was not distinguished

for

any peculiar

virtues,

silence

by Chinese

writers.

and therefore is passed over in His mother, whose name

was ^^ 5t Hang She, is extolled as a prudent, clever woman, and recommended as an example to parents in briijging up their children. It is a maxim with

II

MEMOIRS OF MEXCIUS.
phila=;opliers,

Chinese
in a

that a good
lest,

man

will not dwell

it,

had nei^hhonrhood,
mother,

as they express

all

the

polhition of the place should flow to him.

It is

recorded

of IMtnciiis's

that she changed her residence

three times for the purpose of henefiting her son.

first

In the

instance she lived near a "butclier's shop

(

hut being
scenes

apprehen>i\

from her son's apparent interest

house,

in the

of the

his desire of imitating them would become blunted and de^ praved, A\^. det'jrminsd on removing to a more eligible situation. Her next Iiabitation was inthe vicinity of a burial
sl:iuii:iiter

and

at liomi% that his feelings

plac^,

wh.3re iM^iicius

soon began

to

imitate the pracoffer sacri-

tices of the
fices at the

mourners,

who cam3

to

weep and

tombs of

their deceased relatives:

this

was a

new source
that ho

of anxiety to his vigilant parent, wiio, fearing

would habituate him^^elf to mock the sacred rites of the p3opb by niUitin.i; them in his boyish sports, c^oVih^l it ad visabiya^^ain to remove. Eventually she was more successnd in the choiceofa nei,i';hbourhood, having Mencius from fixed upon a house opposite to a school.
i

Observing

h3r..'

thit th

p i^)iU wnre instrur'ted in various

brinch3s of polite
imitating

literatard,

commenced
respectinu,' her

thj practice of
hisr

them

at

home, which prodigioiisly delighted

mother, whose fond wishes

son were now,

sent

she thought, about to be realized.

to school,

He was accordingly
proi^ress.
^^j,

where he made great

Afterward;^

having heard of ihr fame of :p

Tsze Sic, a worthy

descendant of Confucius, Mencius became his disciple;

and under him,

w(> are iiduiincd,

advanced rapidly

in the

i^nowledge of his master's doctrines.

His mind having

SlEMOIRS OF MENCTUS,

ini

been thoroughly imbued with the principles of the philosophy of his sect, hesetont to travel, and in the course of
his

wanderings arrived at the court of

'!

=E Seuen

Wang
But

ofM
Wang
in

Tse, and entered into the service of the king.

the king not being able to practise his doctrines, Mencius

speedily withdrew, and
its

went

to

k^ Lcang,

^ Jl Hicu?/
defeated

king

having

been
in

many
his

times

battle,

humbled himself
presents
to

ceremonies,
literati

and^
the

sent

many

the

virtuous

of

day, amongst

whom
Wang

come

to his assistance.

was Mencius, inviting them to They all obeyed his summons.

^ 3E Hivuy

informed them that he was a

man

destitute of eloquence, his soldiers

had been thrice defeat-

ed in battle, his eldest son was taken prisoner and his

His enemies had depopulated his country, disgraced his ancestorial temples and the local
chief general killed.
deities,

and he

felt

himself grievously insulted.

Yoii

will not think a

thousand Le too great a distance, said he

you can do me any good. Shame and misery hav^ overtaken my country, what will profit it? Mencius replied, do not speak of profit. If the prince desires profit, then the o3icers of government will look
to Mencius, if
for
it.

If the officers of

government are anxious about

it.

it,

the people will not be satified without

Thus

superiors

and

inferiors will

wrangle about

^profit,

and the nation's

interests will

be endangered. Those things about which

a prince ought solely to be concerned, are benevolence and

justice.

'^ ^, Leang Hwuy Wang laid a plain for Tae Wang, the attacking ^^ Chaou, Mencius said, i^ father of 3E, '^^^* Wang^ when his country was likely

MEMOIRS OF MEXCIUS.
Whilst
it is

lation.
rity

allowed thit he excelletl tha majoin

of his country

men

acuteness of intellect, and in

research into such principles as were

known and

adopt-

ed by the

saj^es

of anticjnity, and moreover

deduced

nseful lessons of practice' from e>:pjnenr:e

tion,
it

and observainstance to be

cannot be conceded that he

in favor

is

fit

adduced
velation.

of the non-essentiality of a divine re-

He

frequently inculcates princi[)les at direct

variance with

connnon observation; and thereforj of

inliiiite

course also in opposition to truths establishrd by

wisdom.

His system

is

admirably adapted, as th^ event

has shown,

to captivate the

minds of the people and

character

procure their unlimited veneration for his

and

writini>,s.

He

lived to a great a2;e,

and communicated

his principles to persons

on

whom
It
is

he depended for their

said he re2;retted
tlie

transmission to posterity.

circumstance that himself and Confucius did not

live at

the same time, and on that account selected a worthy

descendant of the sage's family for

tutor and pupil cultivated

his preceptor.

The
and

mutual esteem and respect,

lift*

the one rejoicing to obtain a disciple in wliose

writings his doctrines should
that he had been
hereafter
live,

the other

favored

witii

so

good a model of

Confucius as

-T'

.S Tsze Sze.
is

He

died in the 91th. yc^ar of his age, and

buried by

the side of Ids mother.

Divine honours are paid to his

twice a year at his tomb.

mwmory, and

s;t(

ritices offered

SHANG MUNS.
CHAP.
1.
I.

Menciushaving visited King Hwuy ofLeang, his majesty said, my respected friend, since you did not deem one thousand miles far, you must have some scheme for the proiit of my country. Meiicius replied, O King way must you spsak of profit! Benevolence and justice are su licieat. If your majesty ask how
families

your kingdom may be profited, your Officers will ask how their may be printed, and the p30ple will ask how their per-

sons

may be

profited. Superiors

and
b3

inferiors will thus

contend

for profit,

and the country

will

endangered.

The

family of

a country of one thous md chariots, will put to death the Sovereign of a country of ten thousand chariots, and the farnily of a country of one hundred ch.uiots, will kill the Prince of a
country of one thousand chariots.* That of ten thousand, one

thousand should be taken and of onethoiisand,one hundred, is not little, Imt if you put profit first, and keep justice in the

back ground, they

will not

be satisfied without seizing the whole.

neglected their

It never has been that the virtuous

parents,

or that the just were slow in

saving their Sovereign,

of profit

Speak

only of virtue and justice

*

why speak

Country of len thourand

the Imperial seat. It consisted war family o'' one !housnnd chariots veftrs to the countries of ihe chieftains cf small chariots. Tlieir territories consisted of one hundred square Le and sent out Provinces. one thousand war chariots. A family of one hundred chariots yyas that of a great officer of one of of the pettj Princes called Cboo How.

chariots:, refers to the territory irrruec^iately connected of one tliousiind square Le and" sent fort'; ten thousand

wi'h

SHANG MUNG.

[Vol.

1.

Mencius having called upon Ilwuy, king of Leang, found 2. him standing on the side of a pond, looking at the geeso and deer. On seeing him the king said, do men of virtue and talents delight in these things? Mencius replied, they a re first virtuous, and then they enjoy suchthings.il they were not virtuous, al-

though they possessed these, they could not enjoy them. The
says
(

Ode
it.

of

WHn Wang
the

he planned an elegant pleasure house.

the

Having formed
ple flocked
to

plan,

people

in

no time
;

linished

^^'h^n they began, he told them not to be in haste

it

but the peo-

like children

serving their parents.

When
its

the

King
and
fish

in his elegant

pleasure

park saw the slag and

stag and
its

dam

sporting
fat.

at their ease, the

dam were

shining

Resplendent were the feathers of the white bird (some-

thing like a stork).

The King stood by

full

the side of his beautiful

fishes!

ponds; how
fish

were

they of

the playful

Wan
house,

Wang
and
fiouse

by the strength of his

people made

his pleasure

ponds, and thepeoplerejoicedandexclaimed,his plea.sur

elegant
!

how

his

fishponds

how

delighted to see his stags and his fishes.

their joy with their people,

beautiful! They wer6 The anrients thus shared

The Tang she says

with him.

**

and consequently enjoyed true delight. When will this sun expire ? we will
to die

expire with him:" for the people thus ardently wished

Hence although he possesed pleasure houses and fish ponds, birds and bejists, how could he enjoy them! * J5. King Hwuy of Leang said, in ruling my kingdom I do the utmost in my power. When there was famineinllo >iuy (within the
The Tansf nbe v>ts an ode
llie

i>iittc'n in llie time of llie Slmnp nvnastT. These words rtfer Sovcrei^^n of the Shaui; Dvnastv, He rom|)arel hiiiiself to the ui the tlirone to heaven having possession of the hud savini; that v^iirn tb pun wtis e\tin'^iiished, o would \\v also. Ilenci" tht- peojile in derision, and I'lom detestation, excited \iy the t\r;iiinv of the iii<int<r, pdinled lo the suu and said, sau! when wilt liiou exuirct

to

t\

rani

K''. hist

nd

hi

|)<)t.s's.sin;;

we bad

rather

expire with thee tbun hullcr ihim.

* *

If thej Qttcred snch complaints opi-nly thev must have rniDved more freedom of speoIi Ibau raauT people of ibc prcacul dajr Who li>c under what are culled libcial ^oTwoiucnls.
,

Chap. L]
river)! removed the

SHANG MUNG.
young and strong to

(on the east of

Ho Tung

the river) and sent grain to

Ho Nuy to support the old and infirm. When there was Famine in Ho Tung I acted on the same principle.
ing states
:

I have examined the mode of government pursued in neighbourtheir rulers

do not exert themselves as I do: yet the

population of the neighbouring provinces does not decrease,

nor does the number of ray people increase.

the

What

can be

cause of this? Mencius replied, your Majesty

is

fond of war, allow

me

to

use an illustration taken from the military profession: At the sound of the drum the soldiers advance, but, if when the
hostile ranks

come

armour,

trail their

to close quarters, some throw away their arms behind them and flee, some fifty paces,
is it

some an hundred;
it is

proper that those

flee

who
?

flee fifty

paces
replied,

should laugh at those

not proper
:

who

one hundred

The king

For although they did not flee one hundred Mencius rejoined, since your paces, still they did flee. majesty understands this, you may ( by this comparison) know

not to hope for the increase of your people above the population of neighbouring states. *

Do
you

not

interfere

with the time of the husbandman, and

will

have more grain than

you can consume.f

Let not

Tbe design of the sage in employing this illustration, was to shew Leang Hvroy Wang that although he manifested some degree of regard for the good of his people, ahove what the neighbouring Princes did, yet he, as well as they, did not govern on the trul/ iccellent principles of the celebrated monarchs of antiquity, and that on this account he had BO more right to laugh at them, than the soldier who from cowardice flees fifty paces, had to mock him who from the same cause, flees an hundred; or had no more r;ause to expect, that the number of his people would increase, than the coward had to expect victory.

The people should not be employed in government service during the spring, summer t nd harvest, which are the seasons of plowing, weeding and reaping, but in winter whea they have leisure. In ancient times, they used no nets, the eye of. which was not four inches. Fishes that had not arrived at ten inches long, were not sold in the markets, nor did people eat them. The marshes and forests belonged to the people in common, but there were prohibitions, that they should not enter the wods, to cut wood when the trees were covered with foliage but in the fall of the year, when the leaves were fallen. All these regulation* irere made before civil laws had arrived at perfection. In those days thev followed the J)rinciples of nature. The ancient Princes considered the gaining of the people's hearts tbt ondamental principle of good government, t t
t
t

It is

worth

the serious consideration of

modem

ruler*,

whether they weald not

do well

te imitate the ancients a little

more

in this particular.

SHAXG MUXG.

[Vol.

1.

narrow nrts bo employed in the nuiildy ponds, nnd \c\\ will Let the u\e enter the forest at liuve a superubuuddnce of iish. the proper season, and you will be overstocked \^ith wood. Having more ^raia and tisU tliun cm be eaten, and more wood
than can be used,
ing];-

tlie

people will be able to nourish the

liv-

und
to

sacrifice

to the dead,
nourisli
ihe

and

will be IVee

from murmuring

complaints.

To

li\ii)L',

and

have no
the

con.i)l;ints,

forin the

and sacrilice to the dead, commcncini: point of

royal (or ^^ood)

ph.nt

'jovernmi nt.
tree,

In a

live

mow

* dwelling placo

miilhc rry
sills.

and persons of
the breeding

liity

years
Is,

of ago

mav wear
llesh to eat.

Lt

not
an<l

of low

lioi:s,

dogs

and swine be neglected,

those of seventy years will have

the time of

Do

not interfere with

those

who
you
seen

possess one hundred

mow and
to the

theirfamilies will not suffer hunger.

Pay may
nal

great attention to the

give

(ducali(>n

of the schools
lilial

that

importance
burdens

duties of

piety,

and
be

frater-

afl'ection,

so that the grey

headed may

not

carrying

on

the

roads.
ih'sh,
it

When

those

of

seventy

years wear silks and eat

neither cold

and the yonnir people suffer

been seen
that

nor hunger,

ne\er has

good

laffcs

English ncre. In ancient linien iimVr \\hi\t the ]M)itioi)H of llK) Mow ench. lands wie diviilfil ol one litindit-d mrw. Ki:;;|it ol tin c pntrtus wtre These criren to eiKtii dii-ciciit luii)dies, aid tlir ceiilie iinndicd n ov v\s cniiMdeifd puldio, or Itovernnunt pioj>i'riy. Twc-iit^ no* of ilii.s public In- il woe ri)unllv divided anioii<i; these eiK^t iHii ilies, lor the pnipost-of' lju'diii>{ Iu-um-r jh.ii, Mml i5 Iwo nd one half mow to enrh family. The h nininm;.' bJ m'w witc* culi^aifl lv the iyhi liirnn r ronjoinil* --ench farmer lining n) mow ihc piudiicc of wliicli was uiven to jjoveinnu'nt, as a tax, or rent for In (lie piiiig season, \hc pcoplt- \Mni out ipuil Imd in >lu hi !-, nnd on the Uieir fmniH. of wui-n. ll.i-> iitniiid to )i\e iu Ui\\n. Hence lh'v iiad two and n half n>ow in ppronch ton lo*- ilieir dwe' in? ii'are. Tin* 5 mow in the itvt icier to the two nnd a half f^iven to them from the public field, nnd to the two and a Imlf Mhuh iht v ^\eie nllnwi'd in (own, takes

Mf^w

i^

mnrh V^s ihun

Holj

tn

iltoouiiuiik- tlic

KijiL'-,

the

mm

\tie n^aiu sii^)dividetl

iiilo |)..:<lirs

lotfi-

^veie iei:.ii.rd o pliini tin- nmlherrv tree for the ntiirishmenl of the i.i '111' V not in tlie fields list \hvy ^lu)ll d injnie .he >;row;h of the main, hut hy the tilk woin the wish of the ancitnt kini;s hat t wuh (hi-M lilile v;:<>*l*'i'!( "'""" tht-ir h"iiMcs. wali the <onn nh wi-ll n) ihe old should wear hi'kn niul eiit lU>li. hut as the statu of tin- eountr^ t the time would not admit of it, they took ^ood rare (hat the a^ed, who wiihout ilks couhl not III- warm, nn<l without (le^h, could not he sntmfted, should ha^e auliic ent auppliea of iheae. To educnie the >oiini;. nnti kifpthc old w aim uud ooiufurtable. tbej deemed of the tirat importance, Ld the govcroiucut of Uic people.
,

Chap.

1.]

SHANG
did

MUK^G.
(or
if

5
you thus
care
for

governmeat

not

prosper

them your people you will have no difficulty in governing know not The dogs and swine eat the people's food, and you The people are dying of hunger on th<} to prevent them.

how

roads, and you do not issue supplies for their

tha p3Jp!3 di3,

relief.

When

you say

it

is

not

my

fault,

but that of the

this,

season.

bing a
ed him,

What man to
it

difference

is

there

between
it

and stabI that kill-

death, and then saying,

the

was not

was

weapon.

Let not your majesty blame tho

seasons, and

all

the people under

heaven (or rather of the

wish calmly to listen to your

* empire) will come over to you.

4.

King

Hwuy

oi

Leang

said, T

instructions.
killing

Mencius

replied,
stick,

a man with a

what difference is there between and doing the same with a sword?
peo-

Kin^, none.

What

is

the difference between kilhng the

King", ple by the sword, and doing it by political measures? There is plenty of fat meat in the kitchen, and it is all one.

abundance of
the
picture of

fat

steeds in the stable, but

the people exhibit

hunger, and the wastes

are strewed with the

bodies of those

who have

died of hunger.

Thus

the animals

are led on to devour the people.

Animals that eat each other are hateful to men. If he who should be the father and mother of his people cannot keep clear
of leading the brutes to eat them, how^ does he act the part of

a father,

and

mother to his subjects!

Confucius said, that

he who invented the Yung had no posterity, because he made the image of a man, and employed it; what then shall be said of him who starves his people to death !f
In the time of Confucius llie good principles disseminated bv the founders of the Dynasty, had still considerable influence on the miods of the rubers. But when to reform the a;^e, iheir principles were nearly lost and in the con te<>t maintained by the seven principal states, the people suffered so severely under their unprincipled and tvraiiiij^' niis'^e ^ t lat had any o" thi Prina; e\'ii)i;l iha pracise of a kind, aad beaerolent government, the whole Empire wo Id without do abt have reverted to him. *

Chow

Mencius rose

Tn high antiquity they made bundles of grrss or straw in the form of a humn being, and interred them wiih the dead. In whax is called middle antiquity, or about the time oiCoaiucius, they mad the Yung which was a woodeu kaage, made with springs so
t

f
6
ly
there

SHANG MUXG.

[Vol.

Ilwuy, the Kin^ of Leang replied by saying, that former-

was no country under heaven more powerful than But since I have Tsin, is wh^it you sir know very well. ascended the throne, we have been defeated by Tse on the east; my son has been slain; and on the west we havelost territory by Tsin. I am ashamed of such things, and wish in behalf of Under such circumstances what the dead to wipe oflfthe stain.
can be done? Mencius replied, with a province of one hundred Le you may become sovereign ( of China *). Exhibit a Kind, benevolent government; make tlie punislmients lighter,
diminish the taxes,
in
let

the people

exert their whole strength

plowing

and doming the

and

fields.

Let the young employ

filial

their leisure time in learning the principles of

piety,

fra-

ternal afTection, fidelity

will serve their fathers
Avill

truth. -Then

when

at

home they
oppose
that

and elder brothers, and when abroad they

serve their superiors.

Thu you may with

the people

sticks

the strong

armour and sharp swords of Tse.

of their
time, so

They (yonr enemies) rob

Thin was buried along #n to move and appv^ar %% much like a human heinc; aa possible. Confiirius reproliated the iuvenlor of the wooden imai;e, with the dead as their attemlant. becaa!<e he made it so much more like u niaji than the ancieot straw images were, and thus For the sage could aut led men to ;.racli<e what whs inconsistent with triit" l>crievolence. ^ar to ace an^ thing done, which had eveu the appcaraoce of cruelty, t t

At that time, the seven principal provinces of China were wran^IIns: for Empire, th had formerly taught those Princes to whom he hal access that would ther hut pmctice bcnP\olent povrnmTit, such was thctvrnnnv of the others that all ihe |)eople wmrld lorsak* them and flee for shelter to tlu Prince of kind and henevolenf dispostion: thus without lh nnf of arms (for which the suites hnd no [)nrtiality ; ho woulil become Luiperor h\ tlie decre* f beaveo and hy the choice of the people.
%ap;c

It is said to hate been a( one lime a practice in some parts of Chma. when a person of consc<)Uenre died, that his servnutv and attendants to;;ether with his horses. &o were buried with him. The Srvihians and some other b:irl):ir ms mtions oherve<l Inc. tiislom. The I'hinose to the present dav when a relative de tit out a the same fornplete hoU'd)old of paixr serTnnfs. uteMsiln iVc and consume them b> lire, with a tiew thejf sar. t<> convev them to their departed relatixcs, in the uueen >orld. Thij tn(.er9titions praticv c^imparcd w.ith the barhsmus custom r aeriJiciiiK so m.in* humaii lires. i rei-lainl, infmitelT prefrt;tl>, hut aeeins to hnte ori|jjinalei in the same absurd notion, via. tkat the dead can be benefited bj ib thioga of ihu world.

1 1

^v

CHA.r. I]

SHANG MUNG.

they have not time to plow and weed the fields for the nonrishment of their parents. Their fathers and mothers are starved hf cold and hunger. Their brothers, wives and children, are separated and scattered abroad. They have plunged their people into misery. Let your majesty go and rectify (or punish)

truly benevolent

them and who will oppose you? The ancients say, tho have no enemies under heaven: do not question

what T say. 6 Mencius having visited King Seang of Leang said, on coming out, when you see him from a distance, he has not the appearance of a King, and when you come near him, you see nothing
to inspire veneration. *

how
it

the empire

was

to

be

He asked abruptly composed? To which I replied,

asked

will
it?

be united in one.
I

He

who was capable

delight in

of unit-

ing

replied

unite it.f who would come over to him ? answered there are none under heaven who would not. Your Ma-' jesty understands the budding of the grain. During the droughts
I

may

he who He then asked

does not

killing

men

of the seventh and eighth months, the blade droops, but whea'
the heavens blacken, the dense clouds are formed, and the copious'

showers fall, then the blade suddenly

it in

rises, and who can prevent^ such circumstances. At present, among all the Princes under
is

heaven, there

not one

If there were any

dk\l

one

who who

does, not delight in killing men-

did not delight in killing men,

the people under heaven

would

look up to

him,

and

King Sean^ was the son of Hwnj, King of Leang. He had nothing dignified or majestic in his appearance and manner. The external manner and address answer to the measure of virtue which one possesses. Since therefore his outward demeanour waa tbas, what he cherished in his breast inaj be judged of.

At that time the petty sovereigns were a parcel of blood thirsty tvrants; hence tha" t. remark of the sage that were there a prince who did not delight in blood-shed he might conquer all the others by the power of his benevolence, unite all the discordant states in on as they had formerly been, during the Hea and Shang Dynasties, as well as for a Ion? spac of time under the Chow family, which at that time had so degeaerated as to posiess little or no power in the empire.

SHAXG MUXG.
liim.

[Vol.

come over to
7
Scr.ri,

to him, as water flows

Were it really thus, the people ".vould flock downward and who could prevent them !*
Mcncins, whether he
oithc Tsc
cojnitr^-,

a Prince of Tse, asked

ailairs

could

inform him of the

of Tsin?

olHwan

and

Wan

Mcncius

replied,

the disciples

of Confucius have
for

not spoken of the transactions ofllwan,

those of after times hud no means of

which reason

Ir.nisuiitinp:
if

them topostirity;

thus

have not heard of them, but

will spe.ik
tlie

your majesty must have

necesary
love

me

to sp.^ ik, then I

of the government of (jrood)

kings.
in order

On

^^lutll

king said, what virtues are

rule well?

that

one

may

Mcncius

replied,

and

protect your people, and none will be able to oppose you.

f
sir?

The

Kiu!,^ rejoined,

may such

man

as I be able to
T

protect

my

i)cople!

You may.

How

do yon know that

s ly

may

Your

servant has heard

Hoo Kui

thnt

one day when

some one led an ox past the Hall, your Majesty on seein^z him asked \\here the person was leading the ox to. He replied I mean to consecrate a new 1)(11 with his !)lood. On v\hich your Majesty said, set him
your Majesty was
sitting in the Hall,
vNhile

at li!)erty; I cannot bear to

is

see

him trem!)ling thus, since

consecration of the

ho

innocent and yet going to tho ground of death.

then we must
tie

The person
bell,

replied,

give

up

the

reirnrks of Menritis arc not vnpue unfounded brmtiHst, Soo he noMi, that bnt if ou do not decp'v trace Ins lueunin^, and fnll> invi'sti;;ate tlie tiuili you will rtrlninlv contime of Mem-ins to this dnv, llml tlie founder of 1 liave obfrrved fron) the iiifVr tl ftn vs^nc. K^^anj; H(oaR well as llie foanders of the Tnng and Shdnc Ovnasfifs. all the ''an Dvphhi. inone. were Prirrts \>lio Imd nodeli^ht in l>'iod-.*hd. and that th of wl;omuni'cd the Kinpiie olhtTsovereitnis who have reigi ed sinoi- that line, tin- more tin \ Iinxt- tU ij:b ed in nttuitf to W\r the ^nea'er hnve l.en ilir ai-pirhv ami ronlusioa of the empire. I'eath iheir f-)p!e, then the words of Mencius accidenta), or spoken at random!

md

ITwnn of Tse and Wan of Tsin ^eie n sort of tvrants or r en who mUd hx force, rnther t thanhv mon, and cm crillK- \oung.r di-^^iplesof Con'ucins w.-reishTinel to <|>enk of thon Henc Wericins di<l not \\i^h to oi-euk ahoullluni. It hel'er sniird his piincpU i. nnl hi* v'rrnt ini-niioa to dirtiHS ihf doctrines of the excellent luonuichitid goveruiutt, exemplified by the celebrat-

ed Friucei of anrieot
^

tiinca.

It

was cusloniurj

to sprinkle the sacrificial vcsttela

wiih

the blood of victims

t t

Thi*

prc'ieiit*
bjf

titose

api'oiulid

^i\cen ^om^ of the Cbinrff n x'rikinp: <'oincidencf divuiv aulliurit), aitd injou.td uu the auciiot Jt\N. Miv
.

Mcrrd Liodut

rites,
*Jj\\x

and

chap*

Chap. 1]

SHANG MUNG.
we
give
it

9
in

Why

said the king), should

I

up? take a sheep

his

place.

know
this

not whether any such thing has taken place

or not. (The king) said, there

was

such a thing.

Then

said

capable of governing well. All the this act arose from a niggardly disposipeople consider that tion, but your servant knows that it arose from your majesty's
heart
is

(Mencius)

compassionate heart.

Yet truly the Tse country is people do thus judge; but, although the The truth is, small, why should I thus hanker after one ox that I could not bear to see the innocent animal trembling on his way to the place of slaughter, and it was for that reason

The king

said

you are perfectly

right Sir:

that I caused a sheep to be taken in his place. (Mencius) replied,

it is

not to be wondered at (or rather do not wonder) that the people

considered your Majesty's having exchanged alnrge animal for a

small as a proof of niggardliness.

How could they know that your

when on
what
his

majr^ ty secretly

felt for

the innocent animal,

way

to the place of slaughter?

for in this respect,

difference

existed between the

cent)
?

ox and
If I

the sheep (both being equally inno-

The king

on

this

occasion

should I

what in reality were my motives had not regretted the expence, why have exchanged the ox for a sheep? Ts it not right
smiling said,
!

that the people

deem me parsimonious *
!

12th 20th aud 36th verses and Leviticus chap. 1st. verses 15tb and 19th and manv other places of scripture, it is well known, that among the Hindoos there are a multitude of rites, which bear so strong a resemblance to those recorded in the sacied volume that it is evident they must have come from the same divine original, although those who observe self them, seem to have completely lost the knowledge of their original intention.

* Mencius was fully convinced that the king gave orders to exchange the ox for a sheep, because he could not bear to seethe animal in such terror of death, and not because he regreted the expence, but in order to make him examine, find out and improve the compassionate dispositions of his nature, so as to extend his tender heartedness to the government of the people, he hinted that the people viewed his conduct, in this particular as indicating a parsimonious disposition. Finding that this expedient did not succeed he farther endeavored to urge him to self investigation bv stating, that as both the sheep and ox were alike hmocent, the act of exchanging the greater for the smaller looked more like parsimony than compassion. The king, however instead of being excited by this seeming difficulty and

impeachment of his motives, to analyze his own dispositions, so as to lead to the happy result eoatemplated by the sage, foasid it beyond his power to extricate himself from the imputation of niggardliness, and tacitly acknowledged what in reality he was not sruilty of. Thas were
the beaevoleot atteapts of the gage frwstrated.

10

SHANG MrXG.
(Mencius)
said,

[Vol.
this
(i. e.

1.

there
is

is

no barm

in

in

^vhat

the

people sa\). This The su])' rior ox, hut (lid not see the sheep. on animals v. h-. n alivr, i)nt c;nnot hear to look on them when
djin?.
?*

the nice hiujje of hrnevolence,

you saw the man can look,

he hear their

i'\in;

^roai

s,

ho cannot hear to eat

their flesh.

Hence the superior man places his s!)am!>les The kini^ uas delij^hted and snid, the She at a distance. Kin says, I ^ness othrr men's feelin:s hy my own. Yon Sir
!

ha\e (xactly expressed

my

ledini's.

h.ive

been exaunuinjf
ind in motion.

my

motives

and

conld

not

(lijeovv r

ivy

cenninc principle

of action; but }onr wort's. Sir, have put

my

ii

But pray what

that iWn

is

tliere

in

tins

Compassionate disposition
to

me

for

coverninir well? *

Mencius
I

said,
to
;

suppose any one should say

thr?e thousand
catties,

your majesty,
not able to
ol"

am

able

lift

but

am

lift

a feather

au'l that

he could examine the point

an autumn
/lould

hair, but could

not see a wairi^on loaded

?

with wood;
kin*;).

your majesty believe him

No

indeed (said the

is

Then

consider, that at present your kindness

such as to extend even

the peolil'tiuij

to the brutes, but \our merit has not yet extended to

ple,

wliat
is

is

the c use ofthi.s?

Truly a man's not

feather

because he does not usa his strength, and the reason

not see a cart loaded with wood,
si^^ht,
is

why he does

is

l)ecause he does

not (luploy his

not protected,
disposition.
rule
well,

and

in like

manner

that the

people are

because \eu do not put

in

practice your kind

It is not for

want

ot ability, that

you do not

Chap.

1.]

SHANG MUXG
1

11

What
will
is

then sai

(the king), is the

difference

between want of
a

and want of ability? Mencius

replied, siippose

man
this

req'vired to take
aiii Jeap

Tie Shan (a
S3.i,

great niountain) under his

if

arm,

over the north

he siy I

im

not

abl'^,

is real inaljiiity.

But

jf

man

be coxnminlcd by his superior

to break a small branch

ii:>t

of a tree, were he to say, I

am

able, this is not in ibility,

but
is

w mt

of will.

Hence your
as that

majesty's not governing well

not such a thing,

of taking
the north

Tae Shan under

sea,

one's arm, and

leaping over the

but

is

of a piece

with

not

breaking

the

branch.

Let a man treat his own aged as they ought to be treated, and extend the same treatment to the aged of others. Let him act
towirds his own young
relatives, as

he ought, and then act in

th-is

thesa-neway to.varJs the youth of other men: tura tue Enpire in the hollow of his hand. *
have a
to
rule for

he

may

Tiie ode says

your own wife; extend

:

this to

your brothers and

this heart

to the government of a province

all
;

which means, ext ad

nothing more

is

required,

f Hence he

Uv\t extends f ivor

;

and kindness, may protect the four seas (China) not extend favor, cannot protect his own fami] y.
ing to
all

he

who does
in

it

which

the ancients excelled other men, consisted merely in thus extend-

what they
is

practiced.

At present your
its merit

majesty's favor
to your and you

extends to the brute animals, but

people; what

caches not
t'lings,

the cause of this? J

Wei^h

* The aged refer to one's father and elder brothers, the yoav.g to one's chi'drenand jonnger Wothers. t The Commentator savs thar the passitre quotd from the S'le Kin^, re ers to the excel'ent manner in which the anrient and famous Kinc^ Wan resju'ated his famih ami governed his province, this being the case, the passage would be better rendered thus. "He ruled his owa vii-e vrell, this he e v^en led to ii.ri brothers, and n the govermueut of his province." X The ancient kia^s from first treat i.^^ their own relative properly, went on to extend the same benevolent con act to their people, and u-;!rnate'y to animals. They commenced vpith what lies nearest and proceeded to what is most distant.^ From practising what is easv, thej bj regular order, went rn to practise what is difficult. Biit at preoent (s id Mencius) vour ma^estjr has reversed this order. This mast hart some catu* j henw jou kouid turn rouiidoo joureelfj aad ioTestigats this mattar.
,

13

SHAXG MUNG
is

[Vol.

1,

Measure things, and you know must be done with all things; and of bow much more iuiportancc is mind I beg your majesty to measure it. * But ilyour mcijesty raise troops, endanger your Officers, and
lii^ht.

know whnt
is

heavy and

what

short and long. This

form enmities with the other

to your
light in

])rinces,

will

such things give joy

mind
I

Trte

kin*;^

replied,

no

inrleed!

Why should
my

de-

such things.

only use them to accomplish

great

wish.

May

ask whiit your majesty's great wish is?

The kin^

smiled and nuide no reply.

ty a suthciency
ol"

tat

Mtncius added, has not your majesand sweet for tho mouth, ol* light and warm
or of flatterers to

clothes for the body, of beautiful colours for the eye to look on,

of pleas int sounds for the ear to listen to

serve in your presence?

Your

meijesty's ministers are capable of

administering

all

these.

Tiie king replied,

be the objects of

my

reigning wish?

Then

why should these know what your

the foreigaera

majesty's great wish

is:

you wish

to

extend your dominions-

subdue Tsin, and Tsoo

rule China and support

But f

who inhabit

the four quarters of the globe.

in this
fish,

if

you seek to

obtain your wish

manner, you resemble a person

this, said the

who

climbs a tree to take

How
It is

can

my

plan be so very foolish as

so replied Mencius.

king?
a treo

much more
it

Suppose oue climb

Since tho kiiv^'n

i

kituliiP'^'?

verumcnt o( the ptople

was manilVnteJ (owrird'i aiiimali, atiJ not extended to the tjoshewed that his heart wai heavy and long towards aaiinalfl. but lig^hl

an shirt towiinls iiu-ii, ht-nce the neces.sitv o: weighing ai.d mvBrin>r it in ordt-r that a |>roper share or its attenliou nii^ht be (^ivtu to dilVercDt objects acv-ontiBg to their proportiotut
value.
t

s!i(;<-

The

mennt
jjre.it

that to raise arniifs,

t'le

ntt.-xc";

the nci^jlihouiiii^
j{uinin>(

an^er

a-wl

provoki-

wra'h

o!" in

'ii,

in

order to the

Prinoen, and thus rouae th of the [inpcriiil throne, which

the coiitendin'' ihjsvits, wni equrtliy futile, with that of His principles led him to advise the kin^ to i;Binihe heartfl clinibin;; a tiee in st-arih of Jish. uf the people, by a kind mid liberal ^ovi-intncnt, and to ansure him th-it in thus gaining iho afli'-iion^ of his own people, all the subjerts of the surrounding; I'linre* (or rather tyranti)_ thus he would nscend the Iinprrinl .seat, hj tho unireraal aufvroiild flock to his stnnilaid frn',;e of the |K*op!e. which is the only pledge of l)einjf appointed by heaven to rcigo OTCr Dien.

was then the

object mined at

l>v

anlii|uity,

Suidi were the excellent politics instituted und caniecfinto praclicM bv the fataout and conatantljr laug'it uud illustrated in the schools of tbe augos.

Mouaroha tf

Many
all
0.'

love their fellow creatures ardently,

evcelle.nce,

who
all

jource of
the guilt

and

fouiit.iin

whence How
than
llial

nre toally destitute of lore to the f^eat the ((ood things wLiak Lhcjrcojoj. La oot
!

such

muo

uiliuilelj greater

of King Loiug

Chap.

1.]

SHANG MUNG.
but

do not obtain any^ yet no danif your majesty seek the accomplishment of your wish by such measures, after you have exhausted your heart and strength, you will bring misery on yourin pursuit of fish, although he

gerous consequences insue;

self.

May

hear

how

this will insue, said the king.

Suppose
to en-

then, replied the sage, the people of

Tsow and Tsoo were

gage in
torious
king.

hostilities,
?

which of the two think you would prove vicThe people of Tsoo would be victorious, replied the
with a great nation.
;

Hence, rejoined the sage, a small country should not enhostilities

gage in
to

Few

people should not go

war with many

nor should the weak fight with the strong.

Now

the four seas contain about nine thousand Le,

f and

the^

whole of the Tse country forms about one ninth part of this extent: if then you attempt to subdue eight parts by one, where
is the difference

between

this

and that of Tsow

fighting with

Tsoo? Examine

the root of the matter.

If your Majesty exhibit

a benevolent government,
stand in

all

the

learned under heaven, will covet to

your

court.
travel-

The husbandmen
ling

will all

wish to

till

your lands.

Both

and stationary merchants,

all

will desire to store

your ma*
Princes^
cir-=

jesty's markets. Travellers will delight to w^alk

on your high ways,

and
will

under heaven,
to

who are oppressed by

their

own

come

your Majesty with

their accusations.

In such

cumstances, what can prevent you from accomplishing your

wish? The king replied, my intellect is dull, I am incapable of advancing to such things. I beg you. Sir, to assist my inclina^ although I am not tion, and enlighten me by your instructions perception, I desire to try thus to act * (or try whe of quick
;

ther

you can teach me

to

govern in this manner).

* The king having heard what the sage said as to the duty aad effects of exhibiting a beneTolent government, wished to know more particularly in what beaevoleat goremmeat coaaisted aud how it was to be exercised.
"^ Four seas"t It would appear from the ancient Chinese writers frequently using the phrase lo denote the whole of the Chinese Empire, that they had no accurate conception of the extent and boundaries of their native country if so what could thej possibly kuovr about other na-^ lions, T^hom Uiey courteously stjl^ barbarians!
:

14
Mcnciiis rejoined,
tue,

SHAXG MUXG.
it is

[Vol.

1.

only

mon

of learnin?: and superior vir-

who without

constant supplies (or in times of scarcity) can

ste<i(ly

preserve even and

unless

minds.
witli
fiive

As
ly t)

to the

common

people,

thty are provided

St ib!e,

constant srpphes, they will

d-pravity and go to
all

not be
lcn'i:ths

hut

will

of wickedness.

Now

thus to plunge them into crimr,

and

t.ien

punis^i thjm, is taking

them

in
!

t!ic

net.

How

could

a virtuous Prince
gent Prince
will

thiii vnsriare his

people

Jlence an

intelli\t

so rep:uLite
t'ley

tlic

supplies of his people, th

h ivc enc^u^li
will

wh ?u

t.ijy

look up,

will

to

serve

their
is

parents, and
requisite
to

when they look down, they

feed
will

hive what
in
vi'irs
i

their

wives and children.

su[li:lent for
.i

T'nis
'

years
sca'*-

of plenty,

t'.icy

have

all

i.i

of

city a^ mucli

is

ly s ivo tlie.n fro

'i*

i.

T w
1

he will lead

on

the pjopio

tj

the pr.uiice of VircU^', aa

iajy will follow

readily. *

th

A^ present ber'od"ofrerulatinr the suppliesofthepeopl'Mssncb, it when they look up, they have not suTick nt to noiirish tlieir
mts, and

pi)-

when they look down, they have

1

not enouLi^h to
all

f<:e(l

tfivirwivrsan

children. In plentiful years, they

suffer distress,

and
d

in

'inus of scarcity t'aey have not the nutans ofesccjpina: death*

"h

In su

circumstances

tliey

can only seek preservation from

cannot
avoil
i*^.

.th,

and ar" alw

lys afraid that tlicy

What
and
wh} not

leisure

have they to cultivate the knowledge of

!

proj)riety

n^hteousn'/ss
revert to
"

If your majesty wishes to govern wtli,

first

|)rinciples?
iihV
'"

The

*tot>l u( tuiKi

hoi* kin;{i of bii;li wn'iijuitv, ilh. Huririi^ llic ixrioii

V<^T
}u
'v.

It

a n'e

th<f

certain 'nis'Ui'r of ^rni'i

Jrj

^hmld h#
th*

Dteiiti'ii'

r ojjs.

<r

o alVor
lli i(

n-i.'p'if** .'ori.>i(

veuiB o'^smrriu.
yeiyy
to
>

wns

m Helf-fM(leiit p:inri|>le wilti

;

.hrm
ilie
i*

lie irt'ic ol

J^f

contuui
lu |iu;Ba

iiKl i.n'

jirmrrred, inr tn
.'

iv iiif!re.<f<l,
li-

iinlenn irovornincii: took sm'Ii ni<i>u:r, mi

|TMnt them

ir'M.i lit-

fivr(<
tlic

hy eld und

n;tr. AikI

I'rinre \>b

my

ncli

meMorrH

wjia

n cki'tied

amrilfrt-r,

iiiMlt-ail ol"

.hr tullii

of hin

|>eo|'tf. *

'cli.il *

Mi^ht not nnmr n( mtr vriM ftoB tboM oocii III politiciuu?

Irgilator of tbe prcteat

tl.ijr

Uk

a Icssou on Uiig

f'M

Chap.

1.]

SHANG MUNG.
the d\relling places of
fiv^e

15

Around
of
fifty

Maw,

plant the mulberry

tree, for the piirposs

of nourishing the silk worm, thus persons

years of age, will have silks to wear. In the breeding of fowls and dogs * do not neglect the proper seasons, thu3
those of seventy years
till

may

eat flesh.

Do

not rob those

who

farms of on 3 hundred

Mow

of

tlieir

time, and families of

eight

mouths

will

nat suffer hunger.

education of the schools, that

of
filial

Pay gre it attention to the you may extend the knowledge

;

piety and fraternal affection

and
silks,

let

not the grey beaded

bear burdens on the roads. It has never been the case that

when

a man could cause the aged to wear

and eat

flesh,

and the

young

did not suffer hunger or cold he did not

become Emperor.

CHAP.

II.

1.

Chwang Paou having had an interview wit-li Mung Tsze, said,

have seen the King (Leang

Hwuy Wang) his majesty

;

talked to

me

abouihis love of music, but I made no reply what

is

your opi-

nion about the love of music ?

Mencius replied if the king loved music aright, the kingdom of Tse would not be fur from approaching to good government. On another occasion M.mcius

waitad up3a the king, anJ asked him whether he hii nt spoken to Ciiwang Paiu about his f^jndness for music. His majesty's colour suddenly changing, he replied, I am incapable of
delighting in the music of the ancients
;

am

only fond 'of the

if

vulgar music of the day. f

On w hich
flesh.

the sage said,

your ma-

The Chinese are fond of dog's and swine's

t

His

iiifijestv

was

self conscious, that his love of

music

WM aot of

the right kind

faeno

his blushes

whec questioned by

tb penetrating eage.

16

SHANG MUNG.

[Vol.

1-

jesty love music properly

the present

Tse is near prosperity. The music of day proceeds from that of ancient times. *

Let

me

hear your opinion (said thekinj^). Mencius

Is

it

more

delightful to rejoice in

music alono, or to share onc*s delight in

is

music with others? Kiu'^

others.
light in

Mencius
with

It whether
more

is it

more dclii^htful to share it with more joyful, to share our deall

music with a few, or with

all is

(or a multitude)? Kinjj

To

share

it

delightful.

Your servant

l)e^^s

leave to

talk a little to your majesty on the oul)j<'Ct of music.

XHrhcn

the

and

bells,

Suppose people hear the sound of your majesty's drums and the notes of your pipes, they all knit the brows

oftheir aching: heads, and say to each other

in music! but

how ourkin^ delights

Father

why

docs he bring us to this extremity?

and son cannot see each other: wives and children are scattered.

Or

if at

present

when your majesty goes

to the chase, tho

people on hearing the sound of your majesty's chariots, and horses,

and on seeing the splendor of your standards, wrinkle the brows of their oppressed heads, and say to each other, how
our king delights
us
to this
in the sports of the field
!
!

but

why does he

bring

extremity

Father and son see not each other, bro-

thers,

wives and children are scattered abroad; this arises from no other cause than that of your majesty not causing the people
to participate in your joy.

But drums and

if

when
tiie

sound of your majesty's music of your pipes, they rejoice with joy beamthe people hear the
is,

ing in their countenances, and say to each other, our king

hliMh from a consciousness that he hid aii<i le:^J hiiu on to $ft th make hII his people hnppv in orier that 5riipnrturi<;e thv niijjht heartily rejoice with him, hfnre he intiniaicil ih t it was iisl of sn'ti oousrqnenos to tiiatitigaish bftweD the aocteot and inodcru music, as it was to enter into the spirit of th
not a

The ^e ^anmm;

pprreivinj^ tint (he kini;

mii-^ic.

was put

lo the

rcliiHli

for true munic, wisiieri to dissipate this leeliriij,

of

rrlisliin;?

v) as to iiidii'c hiiu

tkicKt Biith this

f Tmj

ruM

eiUittr

nnd the folInwioR pnrnj;raph, nre Btippositinns, and do oot mean that ike kiof is Lvtu supposed. ao bodlj, or ^uiu to vrU

6h\f. II]

SHANG MUNG.
if

17

we
ple,

hops, in good health; for

!

he were sick,

how

could he have

such music

or, if

when your majesty goes

to the hunt, the peo-

soani of your majesty's chariots, and see your splendid b-inners, exult and with joyful countenances
he.tr the

when they

say to each other, our king

sick, hov/ cauld he thus

is

not far from being well, for were he

field!

engage in the sports of the

This

would
people.
ple,
2.

arise

from no other cause, but that of rejoicing with your

would rejoice with your peoyou might become sovereign of the empire. *
If therefore your majesty

King Seuen of Tse asked whether it were true that Waa Wang had a game park of seventy L3? Mencius replied, ancient records have it so. King If it was so, was not this too large? Mincius The p:?opIe seemed to think it small. King My game park is only forty Le, and yet the people appear to think it large; how is this? Mencius Although Wan Wang's gime p irk was seventy L3 in extent, the p3ople being permitted to cut grass, gather fuel, and take game in it, the same as the k'm^ himself, was it not with reason that they

considered

it

small
I

When

your borders,

asked
then I

of the country,

your servant first arrived at what were the great prohibitions presumed to enter. Your servant

was informed, that within the out-skirts of the city, there was a gam3 park of forty L?, and that he who killed a deer within this park was liable to the same punishment, as he
* Daring tlie time in which the various Prrjvinoes con'en led for Empire, the people wer reduced atid their property exhausted, hence if any one of the Princes had established so (hat mild and wise s'-steii of j^overnjnent, the whole E noire must have reverted to hira $. he would have become Emperor. At thai time the ditferent petty Princes, only occupied the seat of government, and e^iplo'ei thair m'nic to gra ifv tlie a selves hence Mencius, intent on the salvation of the people, lai hold on the circ^imsiance of the Pnnce o Tse being fond of music, and endeavoured to shew him that the only wav to come at the r'u enjoyment of its pleasures, was to rule his people in such a manner, as hat t'lev would cheerfu ly unite with him in participating the delights of his m sic. So that although the anc ent and modern musio were very different, he wished to shew ihe king that it was of much more importance, that fcis people should rejoice with him in the pleasures o^ music, than that ihe music which was used should be the same as that of ancient times, assuring him that if he couid once bring his people to enter with spirit into his amusements, and thus share his pleasures with them, he would goon have the Empire under bis hand.
;

"

18

SHAXG MUXG.
killed (or mTTrdercd) a inuii.
t!io

[Vol.

1.

who
ill

Tims

tliere is

a pit of forty Le,

liit^u

the middle of
it

country;
*
!

is it iiut

rciUioauble

tliat tiic

people deem
3.

lar^e

Seiien,

King of Tse, asked whether

Meueius

there were

any

princi-

pks upon

wliif h

a friendly intercourse might be kept up betwe<^a

replied, yes there are.

nei-bouriiii; n.itions?

It is

only

the virtuous (the word often seems to

mean

perfeetly virtuous)

who can

so rule a great nation as to assist (or nther serve)

a small country, t Hence Tang served Ko and \\ .mi Wang served Kwan E. It is only th wise wlio, if they rulcas-nall country, ran serve a great nation, h(>ne<' T.ie \\\in' served ll-iin

who with a great co-mtry who with a small country serves a ijreat nation, reverences lieavcn. fie who pleases will preserve the Empire, and iic who reverences heavea heaven will preserve his own country. 'VUv She Kinir s:\ys, " Reverence
\\
/o.

Yuh and KowTsOen served

\[r

serves a small one, pleases heaven, and he

the majesty of heaven and you preserve your country."

His majesty

eKclaiiui'

1,

exalted words!
replied,
1

poor

man have aa
your majes-

infirmity, I love valour.

Mencius

iutreat

man strike his sword and with a fierce countenance call out, who will oppose me (rather light me)? this is the low valour of a common man.|. I beseech your majesty to cultivate high valour. The She King says, **The king (Wan)
not to love low valour. If a

Hashed rage,
in'4

his armies were driiwn up, he stopped the invad-

Ken, made abundant the happiness of Chow and answerv'd the expectations of the Emi)ire. Such was the bravery of Wan Wang. Wan Wang once in ire and he gave triinarmies
ol"

quility to the

whole Empire.^
Wn
it

All lh iMK)ple of Wa-i how then r.Mild jlics decvii

alllnrii^h
ri'>i

loo
at

l:ir;;o!

no

-\t.-iisivi;
i

di.-

shared the adfants^iM of hi< cjime park with their OT(>rif^, Oil the oth.'i h:ia,l. the ^ mif pirk of Seu.-n Wang, olliur, ^el beiii^ u son of trap for the people, had they
'

not nolid rea^oiiA for

t

ou.-id<:rtn'^ it lat)(e

Thr truU
Ijow valfinr

irliii.H

do

iio

coni*n;t iihoir

pnwcr hut ahout reason and

justice.

HenOi: iUrj

cun

l>CHr \*ilh the

rudene

of otlicr

and

trtiil tli.rii

with leannn and conipHion.

awl rrasoii. Thr o'l^lii to hu wiilioiit. biiurrr of justi<'' arnl r-so,> no ^ Thin ref.i* to Wan Wan.; ha^ in.; procttttd llitf iuradiog artur of Meih, or K.eu, froui inaklxig an attack oo the people of Vum.
i

the va!oiir of mere hlooil and hrenth, hut hi'.jh \aloor, is thr hrarriT of joMin< animal passion), none uiJj;hl to nare. The >tlour of nu re hlo<d nod hi--iuli

mm

Chap.

11.]

SHANG MUXG.
says, "

19
this people,

The Shoo Kin^

Heaven

sent

down

and ap-

pointed them rulers, and teachers, with the intention that they

should assist the High Ruler* in extending' favor to

all

quarters.

To reward
fllone.

Who in the whole

his will!"

rebellion)

and punish the guilty depends on me Empire w ould have dared to transgress If one manf in the Empire acted perversely (or raised Woo Wang was ashamed of him. This was the valour
the innocent

of

Woo Wang. Woo Wang being once angry (or with one frown)
Can your majesty by being once The people only fear that the
kitig

gave peace to the Empire.

king does not love bravery.
4.

angry, give peace to the E.npire!

Mencius having been received by

Seuen of Tsc in

his

snow Palace, (pleasure House)

(referring to

the king said, have the virtu6us

replied,

Mencius) such enjoyments as this? Mencius

they have.
t One Commentator ?*ts, that the one man here spoken of Emperor of the house of Shang whom Woo Wang cut off.

refers to the tjrrtnt

Chovr

last

* High Ruler, or as some render the original characters

f*

*^* Shang Te " Most HigU

God," has been deemed, bj some Chinese scholars, writers and teachers cao employ as the designation of

the best Chinese term which Christiftn ihe true God, and it is certain that the Chinese pay a considerable degree of reverence to the being, whatever he mav be, which bears this name, Bat afte.- weighing the raalter with considerable care, we are inc'ined to think
that

Teen ought

to

have the pre'erence, as a purely Chinese designation of the Deity t9

any other which can he met with ia their writingi. Tt must be ackoowledged, however, that ia the passage uii.iar oasideritioi, as well as ia mia>' ocher-s, tlia sa as supre-n^ power, is ascribed to Shang Te which is uniformly attributed to Teen. Yet the teU speaks of Princes and teachers rather as the assistaors o," Shang Te thaa as his ministers, and one ot the Commentators

says, plainly, that they are appointed to supply the defects, or short

comings of Shang
this

Te

in his

government of mea.

It

may admit

of a query

whether after
*il

all,

Shang Te b
is

any thing but

a personificaUoa of that priaiiple

is

which they call Le

and which

said to

be

Teen

Heaven, or rather heavn

said to be Le. t

If this be the case

h ^v
'*

and

are but one and the

t

same

divinitv.

See page 19 Line 10 of the Shang

Mang Ho Keang,

where

it is

said

7C

jffl Hd MOikiig

else.

For the ecHse

of the

word Le

j^ see Morrison's Dictionarj

iudr

tJi

worii.

20

SHAXG

MUNCr.

[Vol.

1.

If men do not obtain such pleasures, the}' blame their superiors

(or rulers).

But when they do not

superiors,

olit lin

t'lem

and therefore
\^hea

bhime

their

they

err.

On

the other hand,

rulers do not shirc their

enjjyments with tlu people they art

the ruler rejoices in the joy of his peo-

likewise in fault.*

When

ple, they likewise rejoice in his joy,

in the

sorrows of his
It

and wlien he sympathizes people, they also sympathize in his sor-

rows.

never has been the case, that he

who

rejoiced with

the whole E.npire, and j^rieved with the whole Euipire could not

act the true sovereii^n

(i.

e.

secure theallejriance of the people).t

Foraierly, Kini:, Prince of Tse asked

to take a view of the

Gan Tsze,

sayin?, T wish
hills

Chuen Foo and Chaou

Woo

and

v\ e-

turn by the southern coast to Lin,^ Y.iy.

J

H,)w
the

shall I do, that

may

imitate the tours of the ancient

ki!ii,^s?

Gm

Tsze,

in re-

ply, ex^cLiimed, excellent question!

When

Enperor
Seiin

visited

the tributary Princes

it

was

called

Seun Show.

Show

means
Shuh
in

to

inquire into their government.

When

the Princes

went up

to

(-h^.h.

have an ai Uenc^ of the E nperor tlK\v termed it Sh-ih ChVi means to giv^e a statement of the manner
Ind
disc;i\r^>?d the d-ities of their olHee.

lich th.?y

Njne

of these were without some useful end in view. E.nperor every yeir in the
spria;^,

Farther, the

examine 1 the tilling of tho fields and supplied those with seed who were short of it. In harvest he examined the reapin<^, and assisted those whose crops
deficient.

were
Kinj:

In Ilea

tliey

had a proverb which said, " If our

ir,

do n

)t

tike a pleasure to

ho.v

can we

fri

rest.

If our

liin,^ is

not cheerful,

how

sli

dl

we

be assisted." E.'ory tour and

people, both are in the wrong*.

t Wh^-n tho Prin-c ram -s hU pconle lo s'larc h'n on]ovm(n', tinA himself rpjrtlriM in thir anil grieves wlicn tlicv mitTT ilisinss. tht-n the jovs and sorrows of ihe wboli? Kinit v^fxa on<*. aod ihe people, at all liinc.H and in all circ iinnlaiioos, look upt pire become nirocliuii. TLat Uic/ lUojld set ubiail l k4 thctr snvon i^Ti with ri.-virriir<>. iiiufidenrc un

ha"ir*'^

ivToxuaeMt

ujMicx

Auob cixcatuiiiMGM

ivpoMible.

Chap.

II.]

SHANG MUNG.
is different,

21

every pleasure ramble was a pattern to the tributary Princes. *

At

present the case

when sovereigns

travel, they

must have a
provisions
;

large retinue

which consumes great quantities of

there is

hence the people are hungry and have nothing to eat

and

for those

who labour

no

re^t.

They look askance

The people
are dis-

at each other and niutu.xlly calumniate.

satisfied

and grumble.
;

The

royal

will is

opposed, the people

oppressed

eating and drinking go on like tne

down

flowing

stream, which forgets to return

By

hunting and feasting, in this

manner, the petty Princes and governors are vexed and oppressed.

To

follow the
i.

downward stream and

forget to return is

called Laiv

e.

to descend.
is

get to return back

out being satiated,

To ascend the stream and forcalled L'6en, To pursue the chase withis called Hwuy. To delight in wine
is called

and never

feel that

you have enough,

Wang,

The

for-

mer kings never delighted in the

ed the

Lew

nor the Leen, nor practis-

Hwuy

and the Wang.^

It

depends on your majesty how

you

will act.

In ancient li'Tis, the Emperor ever^ twelve years went in person and vlsite'l the trlbntary Princes. On these occasions he niadp inquivies hon' thej had exercised the powers eHtrusted to them. E/erv si: years, the Princes went to court and s^ave an account of the maner in which thev had discharcred *he duties of government. Besides this, the Emperor every spring went through the Imperial domain, " which was about one ihousand Le in extent,** and examined bow the fields were til'el, at the same time causing supplies of seed to be given In harvest he went round the same extent in to those who had not saflicient of their own. order to see whose fie'ds were unprodusiive, and to order that the deficiencies of such should be made up from the nationa' granarv. The tributary Princes followed his example, and ia so doingshewediheclosest attention to thehappiuess ofthepeop'e. Hence, in the time of tlieHea Djnastv, the people wihin the Imperial domain had a coinraoo sa iug that on'essthe sovereign took his usual pleasure tours, they wou'.d lose the assistance which they reaped from tke royal country. * *
(or subordinate t This gives a Wack picture of the licenflons government -ftf the Choo In this manner *hev onnosed the authority of the Emperor, oppressPrinces'* of those da s. Ia ever/ respect they acted directly ed the petty rulers, and tyrannised over the people. opposite to those excellent rulers men;ioned above.

How

peoole.

This statemen* as well as many others io be met with in ancient records, shews that the Princes of hirh ^ntiquitv paid great attention to husbandry and also to the wants of tha Mv teacher iaforms me, that the shadow of tki jBxeot system of inspection Rsd afisistin; the aeedjr xists at tlie prsseot da/.

g2

SHANG MUXG.
who dwelt
open
c. tiled
il
j

[Vol.

1-

Prince K'\n^ was highly pleased, and issiud a proclamation

informing those
in the country, that iViJai that

time

he had bpirnn to

his stores, lor the

supply of those

who

were

in

w uU,
tlie

an J
tli
*

on the

o.Ticer oT
i

music to play music

1

expressive o(

mutu

>y .>r Pri

1

lu

m'aist.'r.

For they
u
is

played

Che Chaou
^^'hat
c

:in

the
is

" Cli u)U.

Tiic ode

that

which says, "

Prince!
5.

rime

therr in d

luiiiisti r

restraining his

Ho who

restrains, loves his Prince." *

all
it

Kin<; Seuen of Tse, aski'd sayinir,

down my

Hall of audience, shall

pull

men wish me down or not ?

wis'i
to
|-

to pidl
iMvii-

cius replied.
rule well, hoi
1

The audience Hall

audience
:

is

the Hall where

th^y

who

if

your majesty
<h)

practise the

government of a good

kinir,

not puli

it

down.

His majesty

said, m;iy

heir what kinirly government is?

W'lin

Mencius
tlic

n^plied, in former

days wh:Mi

Wanir governed Ke

hushuulman paid one

ninth (as a rent or tax)

h d
sal iries

the
l>iit

dos-

ceudants of govennnent

o.'licers

the
I

pirts (or

entries to the couuirN) and markets

were
I

in>j)r(t( d,
in
ii

no du-

ty

was pu

!)y

traders

t'le us.^

of
)t

t'l-

ik s

irsi.'s

was
aueJ

not prohibited
guilt.

the culprit
iha' lu-

did n

involve his relatives in his

The aged who had no

Vinjr

wife were calh-d

wimt
is dilfirult
liiiti

Kwau t!ie

f iiSrul

The

was

<lplitr*'le'l

Ind
,

foun*'

to

n1|i<i'ifi.

Minister,

mho

by hi* c'enr nml

iipii'^'li*
III"

s'atfiiifiits,
iIh

Ind

|iie>tiil'il

'he uinp'f of tlie o'Uer th' o'hc. hull, ('tOi r^/.e w is ilf'i;;'i!e<l lln' 'le h l lite hM|>;M.it'<' o s'r.f Priiice who h'M'f il .vj* ht4;'K li.nli'ie.i tmn.l prii'MiiiHv l<> I'j'Ve.l hi-* i(<tl roil lie', piox-r lh;ii lbir muiudlytj iihould be i*\preiHc'<l b^ lUtiKic siitcJ to the happy occusioi.
l*iiii.M's

svliu wiilliw'd in !eim4i'*'i!-.

ffin i-iiintinij ihe iriniM exmid op->rfssd Mumi HiSjeo'n.

On

t Tb' Vn'l of aiidionrp, here rp'"prrpd lo. was a Hn!l below Tae Slian n ln-rr i-i fi.niiT time*, the Kin|M*ror xvh-n h"v cni crist on ibt-ir iti!ipt;r*i:i^ \isi s, n.Hstiub'e the \*"il\ I'rinrc* for ihf niir;.o- of inakiir^ iiii|nii ios into iht'ir ^ovoi niiK^il. Iff iri tlj' ulv'tc of iho sii^v, thnt if he wihi'd to priir^iicc kiii^lv ^'uvvriiiULiit, b uu^hl uot to p.iil uuvvu such Hall.n, >vKiah
'

were

cafteutiiil to

Uul

b^nlviu.

Chap.

11.]

SHANG MUNG.
called

%S

who hid no husband w^re

were called Kjo.
world, and
iiivd

Kvva

the

aged

who had no
father

children were called Ttih and the young

who had no

Taese four classes are

noii3 to

the pjor of
in

the

spjak

for them.

Wanjf, in the

exerCiS3 of J3i
classes.

vJMt

^o/ern.-nen^, attended hrst of all to these

Tae

S'.ie

King- says, "

The

rich

may

get through, but

have p.ty on the destitute."

Til?
kin;>ir

exclaimed,

excellent words!

3/^ric/?^5 replied,

since yo

m ijesty

praises them,
said, I,

why do you not reduce them

to practice?
wealt!i.

Tae Ling

poor man, have an imirmity, I love

31snclus answered, saying, formerly

L^w Kung loved

wealth.

TheS

le

King (speaking of L^w Kang) says,

"He collectand bot-

ed anl stored up and pat dried provisioas

in bottoailess

tomed bags:
and

vvisiiing

to make his people happy and to shed glo-

ry oa his country, he bent his

battle axes

bows got ready

his

his spears, lances

and then commenced

march." Hence those

who remained had

his mirch.

provisions in store, and those

;

dried food in their bundles

thus

who marched had he was prepared to commence

it

If your majesty

would thus cause your people to

$har3 th3 benefit of your love of weilth, whit obstacle could prove to your governing the empire! *
Tiie king rejoined, I have

another

failing,

I love

women.

M?ncius
his wife.

replied, formerly

The She King

Tae Wang loved women, he loved says, " Koo Kung, Tan Foo (i. e. Tae
his

Wiin^) next morcing rode

horse

by the western coast

* The klpT^ s-pposcl that in consequence of his love of wealth he might he induced to exact from the people beyond just bounds and thus prove unable to exercise a kind and benevolent ojovern.nent. The sage instead of crirainitias his majestv on this score, advised him to imitate Lew Knnsf's love of wealth and then his fondness for money mi-jht be productire of beneficial results, and aid rather than injure the exerci*e of good governmeat.

U
till

SHAXG MUNG
he arrived below (he mountain

[Vol.

1.

Ke

with

Lidy Keang,
\t that time,

where they chose a phice to live toi^ether.

was no grumblin:^ amon^ no emptiness (i. e. want of wives) araon::;

within, there

the
the

women, without,
men.
If your

m i(i.e.

jesty would share your love of

women

with your people

it

make them reap

your
6*.

the benefit of
I

it)

what detriment would

be to

rulini^ the

empire *

Mcncius, conversing with Kinu: Seucn of Tse, said, suppose one of your ministers wishing to takea journ3y toTsoo, should

commit

his wife

and children

to the care of his fiiend,

and on

his return find tiiat his

friend

had allowed his

f imily to suffer

from cold and

kiui^ replied,

hun':;er,

what

oui^ht he to
ofif

do to such a man? The

he ou<;ht to cut him

from his friendship.

Mencius added, suppose

the head jailor, or criminal jud^s

of a district, could not manage properly the ofiicers under his

char;^e,

what would your majesty do with him? The

ollice.

kiuij repli-

ed I would put him out of

If tlien, said Mencius, within

the whole boundaries of a country, there were no good s^overa-

ment, what would you do

His majesty looked

about something
else,

to his left,

and

rig^ht,

and began

to talk

Tae Waif;, jfran(\-falher of thp eel brated in >V in::, beinr hirn<se1 an;! his conntrf having been invarled !)\ the northern 1) irbHiitns or t;utr r:l>es\ he too!i his wife Ladv Keant, mounted his horse, aiiil ncie o'V lo t'le Ke Momituin. nli re he hiilt a l'..vn, to which bit former suhjects flockeil, and wliore all enjoved hnpiii less .ill the Imiies h id liush-^Tls, and ^ll Phas di Ta the i^entlemen wives, henne there was no canse for <;i'i.iihlini,' or ro,n_)'anit. Wan^; sliare his love for ths la lies with his people, if vour mijestv follow his example what bttacle will ^our favor for the fair sex throw in the way of good govenunent.
(

! order to introduce

all alony had in view this question, hence he made the two former suppositions, the subjeet. When he cainc to this |)oint. h.s imjesty could no Ioniser rehe w.is al'raid to condeuin hiiuself. and a*ha.ucd tu ask. the* udvioe of an inferior, beuo% ply; for may be seen that he was not ht for any ihin;;.

Mencius

In all the ahnve mentioned instances where the kinsf oSjented that his love of p1easare wea'lh, and women prevented htni from r linsj well, the sa^'e rea.sons with him on hit wn princlp't s, or rather en.leavors to Ii.'\% hi-n thit the v.>rv dispositions which be himself considered dfriin'ntal to hii* beina; a j;on<l Prince, wowld. if properlv re;.:;ulated, conduce We llnnk there ciu lie but one opinion as to the excellence of this mode of leudiuij Iherfto. Hence the fre(|U mU a 'option of it hj ihe aucieat h 'niiin hein^s to the |)r'ic|ise of virtue. poralistt of China ihcw that they knew sotuethin^ of hum.iu aatare.

ivar,

Chap.
7.

11.]

SHANG MUNS.
is

25

Meiicius h avin;^ waited upon Seuen, King of Tse, said,

said
\o

a country

be

ancient,

not because of

its lofty

had a long succession of he.^^ litary ministers. There is no mutual esteem, or confideace between your majesty and your ministers. Tlioss whan you promoted yesterday, are off to day and you know notbiu'? of it. The king rejoined, how shall I b3 able to know bsfore hand those who are destitute of talent that I may not employ them.* Mencius
trees, but because
it hari

answered, a Prince
promoting-

oui!:ht

to exercise the

utmost caution ia
ought there not

men

of virtue and talent.

In promoting inferiors
relatives,

above superiors, and strangers abDve

to be the greatf.st care manifested
!

is a man of talent W!i3n all the high olficsrssay, and virtu3, do not credit thsin. he is a person of superior virtue and abilities, do not credit them. Waea the whole nation say.^, that he is a superior man, then make inquiry and if he be found to be so, employ him. When
all

When

your immediate attendants say he

all

those

who

are constantly about

you siy, that a man ought

the great o^icers say, that
listen to them.

not to be employed, listen not. If

all

he ought not to be employed, do not

When

the

whole nation says, that he o ught not to be taken into office, then examine into the cise, aul if you and that he ought not to be
employed, send him away.
If
all

your attendants say, that

listen

a man ought to be put to death, do not

comply.

to them.

If

all

the great officers say, that he ought to be put to death, do not

If the wh^le nation say so, then

examine the matter,

* The kla^ meant to i isniuate that the reason why som? of his ministers went off so abruptly, was that they were destitute of talent, arid that on this ground, he was justified in considering their departure as oi" no i;nporu;ii;3 ; at iha sinj tim.;. he ascal by what means he might previously discover who were distitute of abilities, in or ler that he might be prevented from takiag them into oliiae, ani thus avoid the evil of which tha sage cjaiplained.
t It is a general rule of propriety, to honor superiors, and treat relatives with tender affeotia, but it is not a fixe A and naoe^sary thing, that people of s.iparior rank, or relatives, Rlkonld possess virtus and talents. Hea^e it often becomes an imperative dutj' to promote in-

ft riojrs 10 preferenoe to superiors^

and strangers before relatives.

26

SHAXG MUNG.

[Vol.

1.

and if you see that h3 deserves deith, then put him to death. Ifyuu }xt thus, you will be the father and motber of your people*
8.

Seuen, King of Tso, asked Mcncius sayings did not

Tung
it

banish Kee and

is

Woo
in

Wan;^ cut

oft*

Chow?
he

Aloncius replied,

so recorded

History.
.V 7??/ms

M ly
replied,

a minister put his

Prince

to death
virtue,
is

then?
a tyr mt.

who
is

injures (or robs)

called a robber

he

who
1

in'ur. s (or

murJers) justice^
Cillei a

is c illed

A
I

ro!)ber an

a tyr lat

(or

])riv ate)

man.

have heard that the private man

he.ird that the

common Chow was

put

to death, but
\-

have not

Prince (C.iovv) was

assassinated.
9.

Mencius hivinj; wiitel upon Seucn K'n^ofTse,

to crccta(iiij
i

s\v],

suppose your Majesty wished

liic'',

you would

employ a mister
mechanic found

c irpjnter to linJ
Lir^^e

ir^e

trees.

If th3 master

beams, your majesty would be pleased,

and consider them fit for the purpose. But if the carpenters should hew down and make them too small, your majesty would be displeased anJ consider them un(it for the intended purpose.
if

Now

man from
to

his

youth studies

rii^^ht

principles,

and wiien

he arrives at manhood wishes to reduce them to practice, your

majesty says

him you must lay aside what you have learned,

Tbe p*eche< of cons^.iot attendants ^or conrtiers> are certainlr tn\vor'hr of ore(!it. The ihole of thp great officers oii^ht to be credited, but still there is dan:;er of lhir being bHnded bv prcjiidicc. Ah to the 'vhole notion, they will in treneral form a just opinion, but even in re^'ard to their iiiio:!, it is n ^jcssirv to cci:!!!!^, be : i m; th j hiro parlia!itiA, for or against those whose manners and taste agrej, or disagree with their own.
t The ranrderer of virtue, and robSer of j istice. sjoh as Kee anlChov wero, bein^ rebelled ajfainsi b; the piple. din vn^d h/ rcliuives, an 1 :\Sinl>T'l by h.M.en. arj no lon^vjr the le:jitiimte sover-i ,'h of thrir ciunfr/. but oj^'U to bj con^i.lcrel onr-ciitH frvu s'>-ljtj, and trtnted ncoorlinrrlv. On this principle the si^c vin licite I the cind-nt of Woo Wany. in cnttin/ ofTt e mons'er Chow. For, accordinif to th principles oflhesapea, the act wa

looked upon as the

i-ifliction

MsassinHtioii of n I'rince. ftJuc ofhie own duty.

Tbe

of merited pu'iishm^nt upr>n a r.)bber aad inirdorcr. and uot aa tbe remarlL was iijieudcd to awakoa tbo IcLa/ Oi Tsc le a do^

ChaPo

11.]

SHANG MUNG.

and act according to my principles, what is to be said (or done) in such a case ? * Suppose your mijesty had an unpolished gem, although only 30 Tdsls weight, you would call a lapidary to cut and p jlish it. In reference to the government of a country, if the king say you must throw asile what you have learned, and follow my
directions, to cut
10.

how does
!

this ditfer

from teaching the jeweller

hdw

and polish f

The people of Tse attacked and conquered those of Yen.

in conversation with

Seuen the king,

ple advise

Mencius, said, soJie peo-

me

not to take possession of YeUy others ad visa

me

to

t:.ike

p3333:33ioa.

Now,
is

th

it

one country of ten thousand

chariots should in the spice of

ten thous-iad chariots,

days conquer another of bsyond human p3wor. H^ace, if I do not take possession, heaven will punish me. What do you think
fifty

of taking possession ?J

Mencius

replied, if

Yen are delighted, then take was Woo /ang; but if tae
taking
it,

when you go to take possession the people of it. He who did so in ancient times,
people are not delighted at your
it.

then you ought nat to take

He who

acted in this

* This comparison wa? driwn for the purpose of satirisin;^ Leaa^ win was incapable f iSndinj o it a:ji pro-iioli>),^ naen qii'i'iel for dis-^har^in^ the duties of govcra:neat, iaiimating at the s-me tins, that whei his majesty dil fin I sach cliafacters, by preveatii? ihein from putting ia practice the divine priaciples wkish tha/ ha i learned ia the s^hauls o the sa:;es, and causing thein "o foliovv his o-vn selfish an 1 enoneojs notions, he imitate! the anskiiful carpenter, who hews the fiae large timber, so snail as to reader it uarit tof the ia eadei purpose.
t

dary.

The Prince would not presan^ to pa ish the sreii hlmse'f, bat woa'd ^ive it to the lapiThus he would shew his high ser>3 o:' its valu^. He:)ce, wliea a Prince follo.vs his

selfish views, in governing a nation, and does not confide in, and listen to men of virtue Fan She savs, talent, hfi shews that he puts a higher valu? oa a gen thai on his cojatrv. the ancients who possessed virtue and abilities were constantly grievei, thit the kings would to their principles, and o;i the other hail ihe on a noa (o; useless) Princes not act according

own

and

of the day, were constant]/ lis-.ressel that mei ot'siperinr virtue an 1 ace-) an^ish nen's, wodd not comply with that which they loved. Thus, from ancient times, it has been a i licult matThis was the reason why ter to iifld a Prince and minister who suited each other. Confucias aad Mencius did not during their whole lives, meet with a Prince of th?ir own miad.
I The king of Tse made a pretence that it could oaW have been by the special interposition of heaven, that a nation only equa'ly strong with that of the enemy, could have conit ia the short space of tifty days, and that this circumstance inlica'ed that it was tae will of heaven, that he should take possession of the onnquere I coiatry; bit this was

qnerad

A mere pretnce^ employed

for the purpose of

screemng bis

selfish

a&d avaricioas desigas*

2d
manner

SHANG MUNG.
ofolr^, itvas

[Vol.

1.

Wan Wan?. *

If when wi(h a country often

thoustind chariots you attack a country of ton thousand chariots, the people come to welcome your troops with buckets of rice,

and pots of Tseang(some thick llui;l), is it on any other account, than that you are about to save them o it of fire and water. But If you deepen the water, and increase the heat of the tire,
they will turn
11.
tlie

away from

you. f

Princes consulted

S^iKMi

The people of Tse havin<: conquered Yon and seized it, how thoy mitjht d3iiver Yen. King said, the Princes have many consultations about sub-

duing me,
the whole

how

ou;:ht I

to

treat

them?

Mencius
l)iit

replied,

I have heard of a Prince of seventy

Le becoming
;

ruler of

Enpir?.

Tauir was the

man

I Iiavc

notheard

of a Prince of a

men.
at
K'"*.

The Shoo King

country of one thousand Le, being afraid of says, " Tang commenced chastising
tiie

When

he began,

whole empire confided

stran.j:ers

in him.

When
bled.

he went east to subdue, the

of the west grum-

When

he turned south to su')due, the people of the north

gruml^Ied, saying

why make us

last?

Tae people looked

Wan

to hiui

When the tvranl (hnw reigned, two thirds of the empire wished Wang to beooma iheii sovereipn. but as iht* whole nut;o:i liad not declared for him, he induced these two la th>> thirteenth y^nr of tbirdc to continae in subiirdinaii'jn to the huust* of Yin (or Sbaiig). >Voo Wang (kou ofWau Wiiii ; he coaquer^-.l Chow and obtained tbo Imperial thron-.'ln tbe time of NS a Wi'.ii'^, ihv* me i-t'i e of C'r>.v s \ lOvS H id t.raiiiiv whs not Jillcd up, hence the Under the!e cirdec.eo cf l.tHN;Mi was iiol luKill d, nor the h-uim of the wliole eiupire lost. cumslanceo it wouM hive bt-en coatrnry |o the will of !jea\eu. a-id the luinauiraous wish of th people to rebel against ("bow. bit when Woo Wan:( took the lield nguinst him. the niiuda of reverlfd iVonj Chow to Wani^, hence it Sprame dooi'i\o!y evident all iJ.e peni)%: lia that It \VH ihc dMeriiiiniion o, hjivc-.i to Isdc the ihroie frita iho Yi;i faniil/ aii>l gie it to 'or the iitiii:uiimout voice of the {>eopl, u the SACit as toe decree hnnte uf Ch(>v^. tlie of htu\en, " ^'o\ popul. vox Dei". *
)
!

Woo

t
\>.t
ill ;
t
'
:

"^

eunini; ihit if isf pio\pil more tyrannical than Yen. iho people of the latter country Chaou She shvs, thnt in go* luin lonnd. ;ti'd 'n.i'.i for snlvalion from some one eUe.
(on'i'ier
V
f,i

wid
III

i>'mj-t!i

;i

b.id l*iin'-f, the

'*'i

i'n;ror

;iii-

i;>le.

It the people are pleiiscxl the will uf ht-jven

(or punI>i'uT) o'l^ht to aci^ord wiUi lh is obtained.

.\

....

.;

\-j

ihc Confucian philo-i<')hv

.

whni

p-rp'r,
thcolh-r

!;.
I

lo^cH hii ri^iht to the ihron

1(1,

nod
ople

consc(|iienil
nil trtrn

wlieu

tht- heart*,

ofthr

p.

the rei'^ning Prince ]n*o% the heart! of th to the aMe^'mncf of the nation. Oa v towards nnv in-livi l-n' r,f,.-ninf:i* t"!rots,
~
'

reilu.n miiik that ho is appointed bv hf.i. fiiuout 'Inn/ i*. hi',;hl> (.n'o'^i/ed for Kmptior of il'j Ilea Dvnnstv, nnd Wf.o \\ tii; in prni>cd to ihi Uin moll^ter Chow, hut Kmbt-rn: of th >h>ing Dvnit.iiy. Both

and

vif'tic. \hii in n

On

tli'he ginuD.'n tlu-

_.

:.

Ji

luettf

heroes axe aiU to bar*

MTd

tbcir eoiuilTj out of ino uidat oi life

and waior.'

Chap.

11.]

SHANG MUNG.

29

with longing expectation, as in a great drought we look with anxiety to the clouds and rainbow. * When he arrived, selling

and buying wer* carried on

in the

markets without interruption,

nor were the labors of the husbandman disturbed.

their Princes and comforted the people.

He

cut off

as when the timely showers

till

fall

The people rejoiced, The Shoo King says, " Wait

us.'*

our Prince come and he will revive

The government of Yen has tyrannised over the people, whea your majesty went to subdue them, the people, supposing that you were coming to save them out of the
fire

and water,

came with tubs of food and buckets

your armies.
their

If you

kill their

fathers

welcome and elder brothers, bind

of
to

Tseang

sons

and younger brothers,

destroy

their ancestorial

Temples and carry off their precious vessels, how can you in The whole E.npire is really jealous of manner save them the power of T:3e, and now that you have doubled your territories, if you do not practise benevolent government, you will excite the military forces of the whole Empire against you. f
this
!

Let your majesty speedily issue an order that the old and

young be returned, and that a stop may be put

to the carrying

away

of valuable vessels.

Consult with the people of Yen, and

;

appoint them a king, then withdraw your troops

thus you

may

* The people of the west and north, re''er to those who lived at the west and north extreThe who'e Einoire looked up to Taaa^, as th?ir I'riace, aad each Promities of the Empire. vince was anKious that he shoild turn his victorious troops agaiast its tyrannical nilers. Hen:e thej' looked with the same anxiety for his apriroach as people in the ti.ne of great drought loolc When the rainbow appears, the rain stops, so that when people to the clouds and rainbow. thus were the peop'e afraid that Tan see it they are afraid that th^ rain will not reioh the. a would not reach them. When he did arrive, he only put to death the tyrannical rulers, wh.!^ he made the people happy. He revived their drooping spirits, and as it were raised theox from the dead.
;

t Mencius intimated to his majesty, that the other Princes had formerly been jealous of the power of Tse, but had not found an opportunity of qaarelling with him, but as ha had his dominions, by the conquest of Yen, if he did not practice benevolent Government, and thus meet the es.pectations of the people of "^'en, the jealousy of tl;e other Princes would be increased, and they would certainly unite all the military forces of the Empire and attack Tse ; nay, that the king himself would as it wwe beat up all the troops to attack himself.

BOW douV.ed

W
put a slop to
12.
KiJnp:
it

SHAN5 MUNG.
(i. e.

[Vol.

1,

to the intendsd attack of the Princes).

L)D hi/in; b33.i en:ji5>3j ii histllitit33, M^h Tsow) askeJ Mcnciua, s:iyin,^ thirty three of (Prince of
Tsov7 an
1

my
pT2t

officers

have b?en
to death,

killed,

un

not one of the people died ia

I

their defence; if I

were to punish them uith death,

could not

them

all

and

if I

d.)

not punish them with death,

their

they will look with contempt on

olicers,
I

and
in

will

not

defend then.

In

what manner
replieel,

oiL^ht

to .act
1

such a

case?

Mud?

Tsze

in h id

yeirs an

times of scarcity,

the old and feeble of your majesty's subjects, are rolled into the

ditches, v/hile the younri: and stroui, to the

amount of several

thousands, arc scattered throuijh the whole Empire (or have

wandered
in

to other countries

yet there

is

abundance of provisions
in the trea-

your majesty's tcranarios and plenty of money

take goo.l h?ed

sury, but your ministers do not report. Tsa.i.; Tsze s ays.

"Be

cautious
again."
less?

what

go^^s

out from you will return

Is

The people have now

retorted.

your majesty blamet/ieir rulers.

is

If your mnjfsty would practise bencvolon* irovernment^

the people would love their superiors, and die for

13.

Wan, Prince
lies

of Tsin'i, siid tn Mencius, T.mc?

1

a small

country and
or Tsoo?

between Tse an
repliel, I

T.soo,

ou^^Hit

I to

serve

Tse

Mencius

am

nDt cipible of advisinj: you

I

in this matter, but if I

must say soaiethin^,

h ive just one word

f V^Ti'o sc'f^t

- I't with (he mini<t';* ht 1 peopl* the Prinze of T^ pin his ana/* lltnnc. in I viitue nnfl (hicnt, I, wiii' h ha< hcen p .ci t-il in Vea pui a slop u> vol) tnn Br 'bf ; iiti's he Prinrcn frra mitcin c vu i ^mou e if Vol i p et^iiie f'i" i^'i^'king tod prcvcnf the nurrouiviinif you. This is ihe plan by v^hicb ^ou niuy nave jOUiself from the threatened veugeance of

Th?

n.lvlro of

he
I

"ststt <

1 ITT"! -^r
>

wihjnw

IM

Cboo How.
f Fan She o^'rrves, that th- Shoo Kintj (nn nnricnt classir') 5nv!, " The peo;lo ronstltif* 'b To keep pnM foundation of a conn! r-. If the fotimtB'ioR be firm, tlic cointrv i* t'>'t'. paaaries ond rofal Jrcusrrie*. i 'he way to govern the pc'''pl(\ Jn p'cn'iftl .pim, a'orc ap. years of Borr-i' V, distnljile. Pitv ihi- poM aril htiuffrv. sivo <h' nic'i J tnisernble. In Thco the pi-, pi. Will l.'.i.' 'hcM ii'jprMora, an'! \:\ \\\f time f tl.ui^.T w.l! n % iheir livoi for fii r.n yo nger btoibcrn wi)u!l pr''c-'! tbvir I's hcr^ ti.1 oMcr !)..>;hi)r. or tht lliftn, as karnc) protcc'K ih:.- held an] won. " Mali Kiin^ could ooi, luio ruuud and uxamioe himaelf, bol crruoccus pml tbe blsuuf on the people , bow
.H
!

Chap.

II.]

SHANG MVNQ.
till

31

deepen these ditches, raise these walls, and along with your
paople hold fast tha city
leave
14.
it:

dsith, and the psople will not

in this

manner you may succeed. *

of

Wan Kung
am
tli3

Tang

said, tha psople of

Tse have

forti-

fied S?e. 1

very

replied, formerly

much afraid. Waat ought I to do? Mencius Tie Wang, when he dwelt in Pin, was atleft

tacked by

northern bar'oirlias (osrhaps Tartars); he

K?.: not that he chose to
it.

and went below the the mountain

so, but

do

because he could not avoid

virtue,

If

you practise

your posterity

will yet reign.

it

The
to his

superior
posterity,

man
who

creates an inharitance, and hands

ovight to enjoy
it.

down

f
to

If you act thus, heavea

will assist you.

What c\n Tse do

you!

Exert your whole

is

strength in the practice of virtue. Nothing more

15.

wanted.
is

W.1n, Prince of Taag, asked saying,

Ting

a small

country; suppose

we do our utmost

to serve these extensive

kingdoms (Tse and Tsoo), we

shall not be able to avoid being

invaded by them. In such circumstances,

Mencius

replied, formerly,

how ought we to act? when Tas Wang dwelt in Pin, his

country was invaded by the northern barbarians

them skins and

silks,

but could not get clear of them;

still

them dogs and horses, but

he gave he gave was infested by them he gave

;

them pearls and precious stones, but could not get

rid

of them.

which he called a council of the old men, and informed them, saying, " That which these barbarians want is our country. I
* The Prince of a country should die when the altars of the local deities are destroyed, kence he oaght to hold fast "bis coaat.y til! death, but, Uaies3 he ha3 gainsd a atroag hold e tlie people's affections, be caanot accomplish this object aright.
t Although Tae Wang was compelled by the repeated incursions of the northern barbariwis, Jo leave his small territory, jet his desceadants came to the imperial throne, hence the sag* iflforraed King Wan of Tang that if he woali imitate the virtue of Tae V/aug, aUhoagh h his pasteiTitj-, D/ gi?iO^ uif might lose his kingdom, hearefi would reward ius virtu

On

^rons

to

them.

te

SHANG MUXG.
Why should you my
Avill

[Vol.

1.

have heard that the superior man does not injure men, by
that which should nourish them.

people be

grieved (hat you have no Prince. I

leave this country.'*

built

Ho
tiie

passed over

tlic

mountain Lsan":, and

a town below
Pi?i said,

mountain Ke, and there resided. Tiie people of

"Heig
fast:

an excellent man,

wi^

cannot (or ought not to) lose him." Tiiej

followed him as people flock to the market.

Some
till

say,

"Hold

you have no
16.

right to give

it

up; hold

it

fast

death.*"

Y'our

majesty may choose between these two.

,

Ping, Prince of Ldo,

being about to go out, his sp?siid,

cial favorite

Chwaag Tsin;

ut other tim^s,

whon your

majesty goes out,

your carriage is
I

you give orders to your O.licers, but to-day ready, and }our Olicirs know nothing of it.
T.ie

presume

to

ask about this m.itter.

Pnnce
a

replied, I

am

going to

visit

Mencius.

How
man
o<'

is

that!
iirst

How

can your majesty

disgrace yourself by paying the

visit to

common man!

Do

you consider him a

virtue and

talents?

Now
mother,

pro-

priety
liberal
,

and
in

justice flow from virtui^ but

Mencius was more

of his

discharging the funeral

rites

who
died

died
first:

last,

than in observing those of his fafhery

visit

who

your majesty should not

him.

You

are right, said tho

Prince.

majesty, said,

Lo Ching Tsze a disciple of Menrius, haviuii: waited on his why did not your m.ijosty pay a visit to Mencius? The kini:: replied, a certain p ts )a has inforaied me that
his

Mencius hid given

gone to
kin^
visit
'*

mother a more splendid funeral, than

whicli

he formerly had given

him.
call

his father;

Oa

on which account, I have not L1 Cain; said, what does the

fatlisr

more'*.

F.)rai.rly

ha buried his

according to

Som*

Mf
I

th5
it,

fcive receive

w^ hiv no
it.

country that has for a;jes been jj^vemel bf oar nc^jstort, frona whom w ri^hl 03 our ovra ajliiority to give up, uu I tlierofon: arc bja4

to die ralbcr tbaa Ucscxl

CHiLP. 111.]
to the rites observed

SHANG MUNG.

33

by a scholar (or inferior officer). Afterwards, he buried his mother according to the custom of the
great officers.* For.nerly, he used three tripods
;

afterwards, he
I refer to, I

used

five,

The king

rejoined, that is not

whit

speak of the beauty of the shrouds, an J of the outer and inner

coffins.

Lo

Chiiiy replied,

how can

these be said to have ex-

celled!

Tjis difference arose rasrely from the inequality of

riches.

poverty and

Lo Chin^ Tsze, having waited upon Mencius, said, I have to his Majesty. The king was about to pay you a visit, when his favorite Tsang Tsaug prevented him. Oa this account he has not come. Mencius replied, when a man is to get
spoken
into office,

some one
is

will

be instrumental in putting him for-

ward

when he

in preventing

some one will be instrumental him from getting forward yet being employed,
to be stopped,
;

or being kept back, does not depend on man.

That I did not meet

with the Prince of Loo,

is to

be ascribed to heaven. HovvcoulJ

with him! ^

Tsang

She's son prevent

me from meeting

CHAP.
Kung Sun Chow
office in

ITi.

1.

asked, saying,

if

you. Sir, had obtained

to

an important

Tse, might

ee the meritorious deeds of

Kwin Chung

we have expected again and Yen Tsze?

* When Mencius's father died, he was only one of the literati, therefore, propriety reqniredhira to bury him and attend to his funeral and sacrificial ceremonies afer the mode prescribed for men of h s own rank besi es, he was poor and unable to purchase rich shrouds and coffin. But when his mother died, he was in a high OIHoial situation a-id in aiUuent ircumstances, hence, both his rmk a.id his circ imstances reqaired that he should observa more splendour in her funeral and sacrificial rites. t A tripod is a kind of vase with three feet, and was employed in the Temples, when saerificing to the dead. The Eraneror used nine the petty Princes seven the great Officers of state five, and the Literati three. Although human instrumentality is eraploj^ed in causing good principles to spread, vet, t that they should, or should not obtain their proper sway, is decreed by heavea, aad lies beyond the power of huiuan strenjfth.
:

34 Mcncius

SHANG MUXG
replied, Sir,

[Vol.

1.

Kwan
ing:,

you arc a true Tse man, you know only Chung and Yen Tsze. Some one asked Tsaug Se saySir, or

Tsze Loo possess the greater virtue and talents? Tsang Tszo appeared uneasy and rrplied,iny grandwhctluT do you,

father venerated him (Tsze Loo).

is

Then

said the other, whether

ray master or

Kwui

Cliiin!? the

more virtuous and talented?

displ'^nsure

Tsanq; Tsze's countenance

shewed
to

and

in

anger

he replied,

why compare me

Kwan Chung! Kwan Chung

But
his merit

gained the heart of his Prince and was wholly trusted by him.
Pie governed the country for a long time.

was

low indeed

why compare

rae to

him? *

Mencius
do you.

said, since

Tsang Se would not imitate

I

Kwan Chung,
otlier)

Sir,

expect that

should?

Kwan

Cliung said,(th<^

aided his Prince to force the submision of theChoo

made

iiis

Prince illustrious.

Are

Kwan Chung

How. Yen Tsze and Yen Taze

I received into

not worthy of imitation? Mcncius replied, were

ofTice, the Prince of

Tse might with

replied, this

the utmost ease govern the

incrcas(?s

Empire. Sun

Chow
even

still

my

doubts.

If

vou

look at the virtue of

aire,
it

Wan Wang who

carried on

died at one hundred

vears of

did not pervade the whole Empire.

AVoo
:

Wang

and Chow Kung,

what he had begun

thus
if

\\w great

work of renovation was accomplished, f

say about the facility of governing well, be tru
not worthy of iaiitation.

But,
,

iat

you

then

Wan Wang is

Kwan Chtinc; asRisl*d Kwan Kung lo snpprcM the petv Princes, nnd for nio- than frty But lie wis nd .icfiuHlnlf with the trut tears assumad the whole jxiwer in the Tse coanirv. "prinrlples of monarchical government, and acted on the priuc;plos ol force or violent govem1

leven.

Wrtn Wanjf. Prinre of a small countrv. under the tyrant Chow, died at the age of ninetj Such were hi* taleiitn ami virMio. tint two ihirds of the F.inpir* wished him to btheir nororei'rn.

ome
the.

Hi^ son

Woo

Wan(:(i.

e. thiih*"

heroic kini;)

roucjuertMl the nioastiT

Chow

of the Shnnsj fanidv. atid acen!'d ittd ("lung Wan;;, the son and ucccor ol miuic. Thii waa a mightjr renoratioa.
la^t

Imperial sent. Hi* hrolher (how Kung aWoo Wang. He adjujled the laws, rilea, aad

Chap.

111.]

SHANG MUNG.

35

Mencius replied, with Wan Wang who can compare! From Tang to Woo Ting, there were six or seven holy kings -f, so that the
whole empire had been long attached to the house of Yin.
length of time

This

made

it difficult

to effect a change.

Woo

Ting

had

all

the petty Princes at his levees,

his hand.

and governed with the

same ease as he could turn

Chow reigned not Ion/ aftar

still

Woo

Ting, the manners of whose ministers and peoph, and the

spirit of

whose excellent government were

Moreover, he
(i. e.

in

some measure

preserved.

Chow) had

We Tsze, We Chungf,
Kaou Kth
to assist
it.

His Royal Highness Pe Kan,

him.

Ke

Tsze, and

Hence he

held the throne long,

and

at last lost

There

was not a
the people

cubit of ground which he did not possess, nor one of

who

did not serve him,

and

Wan Wang
*
wiiich says

possessed

but one hundred Le; hence his

difficulty.

The people of Tse have an adage,

you possess eminent wnsdooi and
equal to power (or influence)
:

" Although

intelligence,

these are not

although you have the instru-

ments of husbandry, these

is

-are

not of so

much importance
the

as

it

to wait for the proper season."

Now

when

Hea, Yin and

Chow
^

Dynasties were in the height of their prosperity, the royal

* Tang \\as the founder of the Shang Dynasty ; between him and Woo Ting there were eighteen Emperors, Six or seven of these were men of great talents and virtue, but before the reformer Woo Ting rose, the Emperors had degenerated. From Woo Ting to Chow, the last Emperor of the Shang Dynasty, there were seven Emperors, and the spirit of Woo Ting's excellent government as well as the effect produced on the maimers of ihe people, was in some measure preserved, even to the time of Chow. Hence, the people being by the excellent laws and mild government of the former sovereigns of that house, so long and so deeolv attached to the Yin family, wicked and tyrannical as the monster Chow was, it was no easy matter, even for a man of Wan Wang's talents and virtue, to change their 'egard for the reigning family, and by so doing e.Tect a thorough renovation in the government. Thus it is evident, 'that Wan Wang's not obtaining the Imperial seat, is to be ascribed to the existing state of things, and not to any deficiency in his virtue or abilities.

+ There had been several good Princes daring that period, but none of them seem to be of treat fame aaion^ the- Chinese, when compared with such worthies as King Wan. and his

eroic son

King Woo.

85

SHAXG

^irSG,
Tsc has

[Vol.

1.

domain did not ex ccel one thousand Lo.

this extent

of territory. Throiitrhout the uhole country the cocks can hear each other crow, and the dons can hear eacli othi r bark thus,
;

Tse

likewise possesses the sufficient

number

of people.

With-

out enlaririnir your territories, or inrreasin-^ your population,

if

you only practise benevolent

you from
rulinj? the

i::ov

eminent, none will be able

to prevent

whole empire.

Moreover, never

before has there been so lonir a period without a '^ood sovereign,

nor have the people ever suflVred more under tyrannical q^overn-

mcnt.

It is

easy to feed the hun2;ry and ^ve drink to the thirsty.*

''

Coafucius says,
carry dispatches."

Virtue runs

swift', r

than the royal postillions

of ten thousand
it,

If at present a country

chariots govern with benevolence, the people will delij^ht in as those do

their

who have been

relieved from
if

hi in.:

suspended with

heads downward.

Hence,

you do but one half of the

ill

work which
plished.
2.

the ancients did,

It is only

your success (or merit) w

that such things can be

be

double theirs.

now

accom-

Kunir Sun
Sir,

Chow
brini,qn<:^

asked ^rcntius,

sayin?,

suppose
Tse,
so

you,

wrrc madi*
in

a hiu^h oiHcer (or ])rime minister) of

and succeeded

your

priiKi])los

into practice,

as to establish either the government of force or of reason; there

would
were

be
this

nothiui;

wonderful

in

the

circumstance,
be agitated or

but

the case,

would your mind

not?

the tifTio that Wan and Woo Wari.j laitl l\\v found.ition of the Chow Dynasty (o the Mencius jjave thin council to the i^iinc' of Tv, motf ihun seven htiodrVd ^eirs had and during ihnl lonv; p.riod no i^iKM and j;(K)d kimr htul orinen. The peopU were t ihat time ^loaniii^ under the in<ist violent Ivr.ui'n, hone.-, a- thoo vvlio are hungry ire artical r a to wht sort of too<l \(.u ffive'thcm, and an tlie thirty ate not .litHcult lo D t pjeese, a to the drink L'i-.rn ihtMi. (> the people undor sunh cirruinstuiri'i, would be i-aiilj pleased U> the kind of goTcrumeol [)laced u\ i r Uivin, provided it dimiiii;tbd (heir luQermp.

from

ti'.

v^li.Mi

elpi<*<],

CH4P.

111.]

SHANG MUNG.

87

it would not. I am now forty years of agr and cannot be agitated (or intimidated.) * If so, you. Sir, greatly surpass Mung Pnn. To do so is not difficult. Kaou Tsze, tho* younger than I preserved his mind unmoved. Is there any fixed principle by which the mind may be preserved unmoved? Yes,

Menciiis replied,

PTh

Kung Yew

cherished valour so, that

his skin nor

when wounded he
the

would not contort

when struck on
from a person as
court.

the face.
if

blow viewed the slightest insult he had been beaten in the market, or at

wink

his eye to avert

He

He

woalcl

not receive an insult, either from one with

a large hair cloak (or from a beggar in rags,) nor from the

Prince of ten thousand chariots.

of a poor'man.

He

looked upon the stabbing

of a Prince of ten thousand chariots, as he did upon the stabbing

He

feared not the tributary Princes.

A bad word

addressed to him he always returned.

Mung She Shay

I look

cherished a valorous spirit so that he said,

upon not having conquered as having conquered, (i. e. I am as void of fear, when I lose as when I conquer). He who first calculates the strength of the enemy, and then advances: who first vexes his mind, or thinks much about victory and then
meets the enemy,
principle,
is

afraid of a large army.

Why

should I seek
is

to be certain of victory?

To

be perfectly void of fear

my

f
resembled Tsang Tsze
I

Mung She Shay

bled Tsze Hea. J

Pth Kung Yew resemof these two gentlemen

do not

know which

* Kang Sun Chow did not mean that the mind of "Mencius -vrould be moved or puffed np by the riches or dignity of his high station, but that the great responsibility of such a station, was enough to make hiiu afraid of entering into it, or of making him fearful when in it, but Mencius told him that having arrived at forty years of age, " the period when the mind, and temper become firm and settled," he was perfectly void both of doubt and fear. t Those who will not engage in battle until ihey are certain, that they are more than a match
for the enemy, and are void of fear, only in such circumstances, possess not true valour ; as for me, said Mung Shay, 1 wait not to calculate whether I am certain of victory or not. To be void o.' fear is my motto and ruling principle : hence, although I am defeated, I am as destitute of fear lo attack again the victorious enemy, as if I had formerly conquered him. Shay exerted his strength bent his attention to the obtaining of victory over others. |: t to govern himself. Tsze Hea firmly believed the sages. Tsang Tsze examined himself. Hence,

Yew

these two heroes although not of the same class with Tsang Tsze and Tsze Hea, jet, if peak of their dispositioas, each of them resembled one of these worthies.

you

38

SHANG MUXG.
MungShe Shay maintained
(i. e.

[Vol.

1.

excelled in valour, but

that which is

most important
Formerly,

self-government.)

Tsze conversing with Tszc Scan^, said, do you love valour, Sir? I have hoard my master Confucius sav, if when I turn round, and examine myself, I find that
Tsauiij

am
am

not upright, oiight But,

I
if

not to be afraid of a poor man,

after self-examination,
I

in a coarse garb! I

find that

upright, then, although he be sovereign of a thousand cha-

riots, I will

meet him. Tiius the conduct of Muus:

feedings, did

S'.ieSliay, in

pr^serving his

not equal

tliat

of

Tsang Tsze,

in

preserving reason. *

May

presume

to asl:

an explanation of

tlie

principles

on

which you and Kaou Tsze maintain a firm unagitated spirit?

May. I hear your explanation Sir, (Mencius replied) Kaou Tsze

says, that
if

on hearing words you do not

sftck for the

fully

comprehend
if

them, you ought not to

sense in your mind: or

the

ynur

mind comprehend not, do not

call in

aid of the passions.

is

Now,
mind

not to

call la the aid

of the passions

proper

but

when

you do not comprehend language, not

to

to reflect

and employ your

will is the leader

fmd out the sense,

is

improper, f

The

ions

Tsan;; Tszp cflrcfullv examined, and accordod with reason, not with his feelings or pasthf otlitT atteu.'ed more to hi^ feelings tbuu to reas>oa.
.

Arcordin^

to

\y comprehenfj,

Katu Tszp, when we hoar words or dortrines, w!il -li we do not at first f'llwe oiii,'ht not to pond r thoiu in luir miril.t, until wl* lin out tlicir priii.'iples
I
;

and

but to f,'ivc over trouhliui; our minds al>oiil them and in like manner if ia the burr> uf hitsincHit, our minds feci uneasy, we ou^ht not to attempt to soothe them by thtt tid of the paM^ions. Theso were his rules for maintaimn); a firm unmoved mind. The last of these rules Mencius approved, on tlie principle that it v;ave ureal attention to the root ajid little to the liranelies: tlie fuiiiur he disappro\cd, because, if followed, we could never becoms
dij^iiitiriilidii,

c<|uaiiJlcd Willi the pbiloso])hj ol tlungs.

Chap.

111.]

SHANG MUNG.

39

The passions constitute the fulness of the body, (or fill the body.) Now, when the will is cultivated in the highest de^rree, the passions follow (or come next) to it. Hence the saying, ** Hold fast the will, and injure not the pasor general of the passions.
sions."*

Since you say that w'len the will

degree, the passions follow,

is

cultivated in the highest

what
is

is

meant by saying that we

wil', it agitates the

should hold fast the will and not do violence to the passions ?

When

the whole attention

given to the

passions, and

when

the passions are entirely followed, they

agitate the will, as in the case of a

man

stumbling and

falling.

This

is

the action of the passions

and agitates the mind.

?

I presume farther to ask in

fully
*'*

what respect you excel him

understand language (or doctrines) and nourish well

I

my

Vast flowing vigour."

This vigour
;

beg to ask what you

call,

" Vast
is
diffi-

flowing vigour"?
cult
!

Mencius rephed,
is

the explanation

supremely great, and in the highest degree

it

unbending
fill

nourish

correctly

and do

it

no

injury,

and

it

will

up

the

vacancy between heaven and

earth. This vigour ac-

cords with and assists justice and reason, and leaves no hunger
(or deficiency).
It is

produced by an accumulation of righteous

to be cherished so as that the one

* Mencius maintained that the will being lord and the passions servant, thev ought both might lead and the other follow, without any mutual injury. * *

* 1 am not quite satisfied that our word " passions" is a perfect! v accurate rendering of "Ke." This word has a multitude of signiiications, the most common of the Chinese terra which, when applied to man, are spirit, temper, feelings, habitual disposition, ardour, elevation ehemence, courage, vigour of mind &c. Upon the whole, it appears to ins that the term, * passions" taken in its most comprehensive acceptation, as comprehending all the affectiooa place. fu^d feelings of the soal, answers pretty nearly to the Chinese word as used in tkis

40

SHAXG MUXG.
If our
frive

[Vol.

1.

deeds and not by a few accidental acts. *

actions

do not
hence,

pleasure to our hearts,

they leave an aching void:

I s^iid th:it
it

K;iou Tsze understands not rectitude, but

deems

somethinjj external, f

You must
what
there

labor and

not previously c ilculate the result.

oil'

Let not your mind be taken

is Errowinir.

from duty.

Do

not help

Be not like tlie man of Sun?. In Sung was a man wlio foelin*]; sorry that iiis irrain did not grow, went and })Iuckc'd it up a little, and returned in a foolish, hurried manner, sayin^i^ tohis family. Ah! to-day I am much fatigued I have been assisting the growth of the grain.
his sons

On which
it

went

ofl'

in

baste to see the grain, and found

withered.

Now

there arc few person in the world,

grain.

who do

not assist tho

growth of the
for lost

Those who consider it useless, give it up and do not clean away the weeds from it. But those

TTe wbo knows word*, or rlopdine* has f xhnusted hin mental powers in attaining an acquaiatancf with natur*', and has fiill\ e\aiiunf<i -\erv duotritic iin ler ht^aveii, so as li> obtuia Ke' perfect knowled-^e of the reasons why anv thiiii: is true or fals-', ri^jht or wroiiij. The (passimis or vicour ) is orijjinallv vast and universal V diiri<iivo. and is that wMrh fi.ls th As to \fenciu8, he nourish* but, if not properlv nourislu'd it becomes (amislu-d. whole bod\, ed it 80 as to brin^,' it b;ick to its orij^inal lulutas auii strt'n-;lli. He likewise jHrlectlv under* stood the principles o.everv thing un !er heaven, and hence was e-^ualJ,)' free from doubt And thus ho was fully qualified lor a place of great ti-ut. fear
'
;

Ching Thze

Heaven aad

savs, Heaven and man are one. earth, beace, if we cherub aright thii
t
t

We

at

our birth obtained the straight

it

Ke

of

Ke

will

fill

op

the gap

betweea Lea*

Tco and ekrih.

t 1 When ther speak, as above, of so cultivating the snparior mental powers and the pi* ions, or afTections as ttiat tlie former may lead, aud the latter follow, we can form ome nolion of what ihey mean, but uhat idea can we attach to such phrases as this " The K ipiiit, or IcmpiT. or feeling's of heaven and earth, are the sarne as that of man, wid if prop-ily cherished hv the latter, will till up the vacancv between heaven and earth." I liavo neiri-r met with a le;irned native, who rnn (>ive any rntioaal inlerprotatioii of such expression*; Noi is tlift nmller of urprie, fr it u they seem to have no idea of their ^ipnihcation j^aadafiUjr cridcul that uo ratiuuul tUta Qia be attached to luch language.

Chap.

111.]

SHANG MUNG.
up the blade a little. This
It is to

41
is

who wish

to assist its growth pull

not merely of no advantage, but truly injurious. *

What

is

called

knowing words ?

know what

is

under

the cover of insinuating talk,

the destructivetendency of loose

lies

the departure from rectitude to which obscene at the bottom language leads, and the hard pressure which
conversation,

of evasive expressions.

These produced

in a
will

man's heart will

prove injurious

injure his politics, injuring his politics to

all his

and

actions.

Were

a sage to rise again he would coniirm eloquent speakers.

all

my

words. Tsae

Go and Tsze Kung were

acted well.

Yen Yuen both spoke and

speaker.

Confucius united

these good qualities in himself; yet he said I

am

not a skilful

Are you not a sage then

language
is

Sir?

What

that

Formerly, Tsze

Kung

asked Confureplied, I

cius, saying, are not

you a sage Sir? Confucius

am

incompetent to act the sage. I only learn without satiety, and teach without being wearied. On which Tsze Kung said, to study
without satiety,
is perfect virtue.
* The scope of

is

wisdom, and

to instruct without being wearied

Possessed of perfect virtue united with wisdom,

mind should not cherish any previous determinaperformance of a certain number of meritorious actions the siipsrior and inferior powers of the mind must be brought to a state of perfection, and tiienceforth proceed in an irregular manner to the accomplishment of siich deeds, in order that the end miy be speedily
this passaare is, that the
tion, that after the

manner of the foolish husbandman ; but, that in opposition to this irregular procedure, we ought to go on steadily with calm unprepossessed mind<, in the performance of every known dutv, and in the constant practice of every virtue ; in the same manner as the husbandman ought to clear awav the weeds and give the fruits of the earth a fair opp.irtunity of gprowing of themselves. As in the one case the grain will grow naturally, if proper c ilt'ire be applied, so in the other perfect virtue will, by a patient and steady practice of righteousness, at last be secured, aod that without the least violence or force. * *
attained after the
t

Kung Sun Chow

but their master united

said, each of these disciples of Confucius, excelled in some one virtue, all their e-icellences in his own person, yet he himself said, that be

was not
all sorts

fect, practical virtue

skilled in sp3aki ig. But you Sir (speaking to Mencius), say you fully understand of langiiage, an J can nourish your tem;jer well j thus you unite elotiaeace with perj^are you not therefore a sage !

* There is some truth in this view of the subject, but it is marked by the same fatal defioitDcy that is to be met with in ev^ery branch of ths ethics of the school." It makes no refer*Bce to the healthful spirit of diTine grace" as the great source of all genuine virtue in man.

42

SIIANG MUXG.

[Vol.

1.

arc you not a snQ:e Sir? ^fcncfus replied, since the ho]y Confuoius did not take the appeilatioa of sage. tan you

How

thus speak

Formerly (said Kung Sun Chow), I heard that Tsze Kung, Tszc Yew, and T^zo Ciiang, taken altogeth.T, made one mem^ beror thesa^re, (orofasa^e) and that Yen New, Tsze* and Yon Yuen, made his whole body in miniature. 1 presume

Mm
t

to ask what place you would tike amorii^them? these aside, said Mencius. *

us put

What

then do you think of Pih , and

ples diflbr from mine.

Not

to serve a Prince

Yin? Their princiwhom he did not

; to go
into

approve, nor rule people

oflice

who

did not suit him

when good govern nent

prevailed and to retire in times

of auarchy and confusion, were the principles and practice of Plh E. t To serve a bad Prince, and rule worthless people

whether the country was well or ill governed, were the principles aad conduct of E Yin. J To go into oflice^
oflice,

go into

when proper; to give it up when prop t; to remain long in office when propor and leave his place quickly wheu prop ^r, were the
principles of Confuciug.

All these were ancient sages, nor

I capable of acting equal to

any of them

but he of

am whom I

wish

to learn is

Confucius.

If

to sir, that in aimin; at exct'lfnce, ttc ons^ht to p?ace before onr eret eminent examples, and tK tt ahbough the^c- disciples of (be sa^j.? were men of tulent and ririue. >ef he did not wisb lo coiUiare hi iiself to tlie:n, nor to talie ihein ai .'us patterui. Confiir^iu* i!one, h-* considered as the e\atni)!c h-* o-ijht to imitate. t I'ih n wim th" e!d-st s ) of tli-? Primx- of' Ko Oliah. lie vj 1 iiis younger brother, sncUpon hearce$ive1v resi;jned tlic throne of iheir father to e!'h oilier and K'ft their coujiiry. iin I sti .*-X him out wh^'O I'riuc* in c of iJie v-rmp of the fuiotn Princo Wjo, lhe> reliirned AVoo, Ron of Wan. cut oTChow, ihei- disapproved of his oon.iuct, it heinjf coitrary to tbtir

Mencins meant

th** n)o-.t

>

prinrip'cs for triSifnrv Prinec, or minister t.> rebel a;;nin8t liis sovereign, ovcii if a tvmnii o thev refired tj thi- mnijiit;:ins where they died of luii>;cr. ; Whffi V. Yiti was i) "^in. he was sent for and employed hv the faraons T.^njf. '>ho sent biro five din'erp'i* fiinrts ti admonish thd tvranl Kf>c', Imt Emperor of the Uea D>nstv; but Tan^ to deh.t :tt hmi iMsivel the lait. : ' lend i d<af ear to hi e\poslti!ations. Fro;n this luar be throiif .sriiid his ;hrn:ic, nd eslnMi-'i I'^ood i;ov:rnnient. Up'I <UtV,Ted w* l.'lv i. ,m [hit of Hiii K. cen, t'l ,;d^unl ^ As to C-onfurinn, he far evrel led these s.i'C"?, io as njiich as h^* Hi all timet, aid mvKr evfrr cireimMane*!, arfcd e\artlv ancordjn;? to what was porfoctly ri,jht la iKo aatarc of

on

liiin-.

ilcucc h was iulecioi by Meauiui

tii hi., jj.

tat paitora vf i-nj'.au >a.

CH\P.

111.]

SHANG MUNG.
E Yin
and Confucius equals
?

43

Were Pih

E,

No

From

the

time that people were created to the present day, none have been equal to Confucius Weret-hey in any respect equal? Yes,
I

had they had the government of one hundred Le, they would have brought all the tributary Princes to their court and have
united the whole Empire under their sway. Supposin*? that one unjust action, or the putting to death of one innocent person,

would have gained them the whole Eaipire, they would not have done any such thing. In these respects they were the same. * I presume to ask in what respects they diiFered ? Tsae Go, Yew To, and Tsze Kung possessed intelligence siiihcient to render them capable of knowing the sage, nor would they from low unworthy motives have over praised their favorite. Now, Tsae Go said, in my view Confucius was far more virtuous than Yaou and Shun, t Tsze Kung said, look at their music, and you may know their virtue. I have compared the kings of the last hundred ages, and not one has escaped my observation; but from the birth of people downward, none have equalled
Confucius.
the

Yew To

said,

why

only

men ?

the

Ke

Lin,

is

of

same species as other birds, i The Tae Shan (great mountains) are of the same kind as mole-hills, and the seas and rivers are of the same class as the small streams of water; so is the sage of the same species as other man, only he rises above men
* These constitute the radical principles of a sage, were he not capable of acting^ in thit manner he could not be a sage. Hence, although Pih E and i in E equalled Conf'acius in these, he still far excelled them in other respecs.
but if you speak t If you speak of their intelligence and holiness, then they did not difler of their practical merits, they did diller. Whpn it u said that Coufucius was more virtuous than Yaou and Shun, it is practical merit that is referred to. Yaou and Shmi established good government and Confucius handed down their doctrines for the instruction of all ages. The merit of Yaou and Shun was confined to one age, but that of Coufucius reaches to all succeeding generations. Had it not been for Confucius, following ages would have known nothing of the principles of Yaou and Shun. Thus it is evident that he was lar more meritorious than they.
:

The Ke

Lin,

is

the chief of haired animails, and the

Fang Hwang

is

the head of the fea<

thered tribes.

u
Mencius

SIIANG MUNG.
From
tlic
tlie

[Vol.
first

1.

of ordinary attainments. hour, none have equaliid

:B.

man
a

to the present

fuhiess of Confucius.

say.*?,

tliat

he

who subdues

man by

force, ii

in order that called Pa. A Pa must have an extensive country he may be able to conquer his neiirhboiirs. He >vho subdues

men by

virtm^

is

a kin^c.

kin<: \v;iits not for a lari,a^

country,

in order to be abb; to sul)due the whole Kmpire. Tani:: had only seventy Le, and Wan Wanir had but one hundred Le. Those

>\ho subdue by force do not subdue the heart. Force

is

not ad-

qnate

to

tli;it.

V>u{

those

who snbdne nun by

their

virtu% delight

theliearts of the subdued,

and

submission

is

sincere. Tluis

the seventy disciples submitted to Confucius.

speakini!^

Tlie

She Kins^

of

Win

Wans^ says, "

From
This

the west from the east,

from
not

tie

south and from the north there was not one thought
is

subjection to him." * nuine victory.

broui::ht in

what we

call

a ge-

Mencius says, the virtuous have ?lory, the vicious disTo hate disj^race and yet practise vice is like hatinj dampness and yet dwelling in a low room.
4.

grace.

If a Prince hate

it

(disgrace), then there

is

nothing he can do

better than to lionor virtue

virtuous occupy
in oifu e, then

ollkial

and respect the learned. situations, and nien of

governnu

When
talents

the

are

when

the nuinbers of

nt liave leisure thejf

will illustrate the laws, so that

c\en an extensive country

will

fear and respect them.

The She King

Diy
i;est,

says, "

Now

that heaven does not send

down me
I'*

rain, I take the skins of the root of the

mulberry tree and weave

will

and who of the peoph^ below

dare to insult

Chap.

111.]

SHANG MUNG.

45

Confucius says, he
in governing a

who wrote this Oia knows right principles country who would dare to insult him? * At preleisure they

sent

when govern nant hive

give themselves up.

call

to all kinds of pleasure

and e;j:travagance and

down

miserjr

on themselves.
is

Men have

neither misery nor happiness which

not sought by themselves.

The She King

says, "

He who

con-

stantly thinks of according with the will of heaven brings

much
by

happiness on himself." Tae Kea says,

"The

calamities sent

heaven may be avoided, but men

ties
5.

cannot live under the calami-

brought by themselves.'*

Mencius says, honor the virtuous, employ men of talents,

abilities to high official

and promote men of eminent

then
all

situations,

the learned under heaven will delight to stand in your

court.

If you tax their shops and not their goods (or if thd

laws of selling and buying be attended to and no duty charged),

then
all

the merchants under heaven will rejoice to store your

Let inquiries be made at the out-ports and markets, f no duty exacted, and all the strangers under heaven will take
delight in travelling your roads.
til'ling

Let the husbandmen assist in

the public field and not

pay taxes, and

all

the farmers

under heaven

will delight to cultivate

your waste lands.

He who
their father

can

faithfully practise these five things, will find that

the people of the neigbouring countries will look up to him as to

and mother. Now, from the

birth of

men

to this day,

uever have the children been led out to attack their father and
* This Ode was composed by Chow Kung brother of Woo Wang. + W^hen those who declined tilling the groujul, which is the prime

scarce of support,

and sought a livelihood bj buying and selling, were numerous their shops were taxed, ia order to prevent such numbers from neglecting the root and attending to the branches. On the other hand, when few engaged in merchandize, no tax was laid on their shops, but a very light duty was exacted according to the quaatit^ of goods sold. These were the regolatiocf of their good kings.

4&
mother. If you act

SPIANG MUXG.
tlnis,

[Vol.

1.

you

\TiIl

hive no enemy under heaven.

is

He who lias
nor has
it

no enemy under heaven

commissioned hy heaven;
hea-

ever been thecase,thcit he

who was appointed by

ven did not govern the empire.

C.

Mencitis said,

all ii.en

have compassionate hearts (or hearts

cruel).

that cannot bc\r to do

any ih\n%

The former
in their

kin^s had

compassionate hearts, and exhibited

sionate (overnment.

them

compas-

He who
issionate

possesses a compassionate heart,

and practises
pire

comp
it

government,
his

in

ruhnj; the
is

emthus

may

turn

in the

palm of

hand.
itc

What
hearts,

meant by

sayini; that all

illustrated, if

men have compassion

is

may be
is

one see a child about

to fall into a well, the latent

comp \ssion
gain a

of his heart

suddenly aroused.

Nor

this be-

cause he wishes to

s^iin the

favor of tho child's parents, or to

name

in the neii,^l])ou^hooJ, or

because he

is

afraid of

a bad name. *

Look
man,
he

at the subject in this

lip^ht

and you

will sec that

he
is

who

has not a latent principle of compassion

tint he

in his

heart,
is

not a

who

is

void of

shame and hatred

is

not a man,
that

that he wlio has no lunnility and modesty

not a

man,t and
1

who knows

not nj^hi and wronj;

in the heart is

is

not a

mm. A

iteut prin-

ciple of

compassion

tho sprini; of benevolence.

Ilurnility

and modesty constitute the source of a correct and

polite behaviour.

Sh ime and hatred form the

riijht

risin;^:

principle

ofjustice.

sense of

and wron^,

is

the

germ of wisdom.

All men ly nature bar* lieirfii wh'n^b cannot bear to treat tbeir follow mwn witb oraeltr, or h.irihicsi; but tbc {jreafer purl of people allow their IunI to doiniueer. nri thus <Ielroy their nitarnllv compaK-.joniUc linpositioiis. Iltiioe hey buoocnc unable io uianilViit this *irtuoQi disposition in their oonJtt(.'t.
I

By hae

Im

mnajit bfiiig

ath^med of out's owa

>icc$

and bv LaUcd bating tbc >icM of

Chap. Ill]

SHANG MUNG.

47

has these four sources in himself, the same as he has four members. * To possess these four principles and yet to say
that

Man

W3

are not able to act well,

is

is

to rob ourselves,

and

to

say

that our prince

not capable of acting aright,

is to

rob our

Prince.
All

who possess
fill

these four principles, if they

know how

to

expand and
fire,

them up, they will resemble the breaking out of

;

or the rising of water

carry them to perfection,

(all

and you

will be able to preserve the four seas

China).

If

you do

not

fill

them up, you cannot preserve your

own

father

and

mother,
7.

f
less beis,

Mencius says, why should the m-xker of arrows be

that his arrows will not
afraid

nevolent than the maker of armour? The only

the

difference

that

maker of arrows
the

is afraid

men, and

maker of

ar.noiir is

that they will.

wound The

same

is

the case with the Priest (or magician)

and the cofRn-

maker. +

Thus every one cannot but be

is

attentive to his trade.

Confucius says, the virtue of villagers

beautiful.

How

can the
is

man who

does not select virtuous neighbours be wise! Virtue

the nobility which heaven bestows, and man's quiet abode.

* That
t
is,

None

these are as essential to a man, as are two hands and two

feet.

* *

To

He who

carry the principles of virtaa to the u-most perfection, depends entirelj on oue's-self. does not ao* thus, throws himself away. 1

The banevoleaie of each of these classes of men, is oriT'ma'ly the same, and the only difference th^t exists between their intention lie?s in the diiferenoe of their respective employments. For al hoi:;h the arraw-inaker wishes his arro.vs to womvl or kill, and the arraour^aker wishes his w)i-'imanship to -sive from wounis and death, yet it does not follow that
the foriner possesses less benevolencs than the latter.

allow that to a good man these are absolutely essential, bat that thev actually Ii^ilt to prove a;;aiast s-J^h a mass of facts which indubitably exist in all me-i, will bestablish the contrary position. with waria supporters in the + t The advocates of human merit and moral ability, meet accurate Bages of the celestial empire but nothing can be more evident to the attentive and s^an8ntof huuan nature and of diviae rerelation thaa that there is a grass fallacy at th

We

ibandation of the system.

46
can hinder him from
of wisdom.

SHANG MUNG.
dwellinj^ in
is
it.

[Vol.
the

I.

Hence

bad man

is

void

He who

void of

wisdom ani

virtue, is rude

and

unjust, and the servant of others.

find yet

Now to be a servant of
like bcin*^

otiicrs

ashamed

to serve them, is

an arrow-maker

and yet ashamerl

to

make arrows,

or a bow-maker, and yet

ashamed
If yoa

to

make bows.

know how to be ashamed, t]ere is nothini^ like prac* tking virtue. The truly virtuous man resembles the archer* The archer first adjusts himself and then shoots. If he shoot^
and miss the mark, he blames not him who gains the
turns round and blames himself.

prize,

but

8.

Mcncius
^lad. *

said,

w hen any one

told

Tsze Loo of his errors

he was

When Yu
Shun was

heard good words he made a bow.

greater then these.

The famous

still

He

shared virtue with

men,
vir*

gave up himself and followed others, rejoicing to make the

tues of others his own.

During the whole period

a potter,

in

which he

was

successively a husbandman,

a tisher

and an
imitates

Emperor, he constantly imitated others, f

of virtue. % Hence there
er,

He who
man

others in the practice of virtue, assists others in the practiod

is

nothing the superior

does great-

than

th.it

of assisting

men

to practise

virtue (by imi-

tating them.)
Confucius sny^. that Tszf [joo in rejoicing &lled tho luHtrnclur uf un hiiiiilre<l a^^es.

when any one

told him of his faults,

may b

t Shun wn first a farmer in I^-ih Shan, then a potter in Ho Pincj, aflerwnnls fisher ia Seaoa Tsih, and ut l.isl -iscendcil tin; Iiui>orinl tlirorii-. lie n t only imitiit'd the virliiea of therx when in humhie circumstances, hut after he rose to the highest earthljr dignity lie followed the some cuume.
ft

ni

When voa imitate a innn's virtue, vou excite hiia txccUcocc, aod thus iticrcaae hia rirlue.

to stjive after

giealer fliaiouc of

<

Chap.
9.

111.]
said,

SHANG MUNG.

49

Mencius

suit his mind, nor

v/ould

Pth E would not serve a Prince who did not make one his friend whom he did not esteem. He not stand in a bad man's court, nor even speak with a bad

man. To stand in a bid man's court, or speak with a bad man, he viewed in the same light as he would that of sitting in the
mire with his court dress on.
so
far, that, if standinjj

with a

H3 carried his detestation of vice common man whose hat was not

properly put on, he turned

him, lest he should be defiled.

Princes sent a polite

at a distance from Hence, although any of the invitation, offering him an official situation,
it

away and kept

he would not accept of

did not

deem

it

it. He would not accept pure (or right) to do so. *

because he

Lew Hea Hwuy was

not ashamed to serve a polluted Prince,

nor did he despise an inferior situation.

When

promoted, he
If

concealed not his virtue, but acted on correct principles.

put out of

office,

he grumbled not.

When pressed

by poverty,

You are you, and I ami." Although you make bare your arm, and expose your person at my side, how can you defile me !" Tims, he made himself at ease in his interc;nirse with others, and yet never lost
he was not grieved.
his

For, he always said, "

own

integrity. If

any one v/ished to detain him, he remained.

He

remained when^thus detiined, because he did not think

that purity of principle admitted of his leaving.

Mencius says,

Pi'a

E was
f

narr3w minded, and

Hwuy, was
*

deficient in

gravity; therefore, the superior

Lew Hea man

follows neither of them,

He reflected that, aHhough the Invitation was polite and accordhig to propriety, yet it did BOt follow that it came fioin a inaa of genuine virtue. 'I'herefore, when he considered that comp'iance would be a prosiitution oi fels principles, he refused.
t Mencius having naiTated the history of these two men tlius far, at last passed judgment was lofty and pure, yet it was a npon them, by observiiig ih it althouo;h the conduct of Pih was liberal sort of exclusive loftiness which cut oft" others ; and that although Lew and ap;reeable, yet he ra*her trifled vith the age. The former was too narrow minded, and the latter too liberal, so that the superior man wished not to make either of them his pattern.tt

H^aHwuy

1 1

Yet

tke former is said to be oae of the ancient sages

:see

above.

fid

SHAXG MUXG

[Vol.

CHAP.

IV.

1.

Mencius

sa5's,

heaven's time

is

not equal to earth's adequal to

vantages,

nor are local

three

advantages

men's union.
is

When

town of
which

Le with suburbs of seven Lc,

all

sur-

rounded and attacked on

the time in
it

sides, without success,

during

could have been surrounded, and attacked,

there

must have been a lucky day, but the want of success

to local

shews that lucky days, are not equal

advantages. *

When
the

the walls arc high, the ditches deep, the

armour strong,
the

weapons sharp, and

flee, it

the provisions plenty, and yet

local

people

shews that

advantages, are not equal to

it

harmony among men.

united

Hence,

is

said, that a nation

is

is

not

by mere local boundaries, a country

not defended
;

merely by the dangerous passes of Mountains and dens

the

nor

is

Empire kept

in

awe by sharp swords only.

will assist.

Those who
good gowill rebel

govern well,

many

Those who
even

violate

vernment, few
against them.
of
tlic

will e^ssist.

Nay

their relations

When

n^any assist,

this will lead to the

homag

whole empire, f
fi

Before nch town roulil \>e surrounded nnd fairly hi-sic^rd, some fortunate dar must vv.int of suceens afl'ords sullicitiit proof that the selechave occ'jrrud corKe'iueiill v, tli-* tion of audi davs, is not of equal importance with such looal advauta;;es aji ttronj; ramp&rli and deep ditclicii all'urd.
;

The eood Prince povcrns,

swurda aud spears
;

protccls and
bjr

owes

his

peoplo,

bjr

more powerful wtapoM

tli^u

uoiadj

ioviucibU aad awtul virtue.

Chap. IV.]
Thus, there
those
will

SHANG MUNG.
be a whole submissive Empire

31
to attack

who

are opposed by their very relatives.

fight,

Heace, the good

Prince needs not to

2.

but

if

he do

fight,

he must conquer. *

On

one occasion when Mencius was just about to pay a

Prince of Tse, a messenger came from the king, say-

visit to the

ing, that his majesty

had caught a cold and could not face the

visit

\^ind to

come and

him (Mencius), adding that he did

pleasure of seeing
also sick,

not know whether

he should have the

him
and
with

at court.

Mencius

replied, unfortunately I

am

cannot go to court.

Tung Kwo

She.

refused to go to court,

Next day Mencius went to condole Kung San Chow said, yesterday you because sick to-day you wish to go and
;

condole. Perhaps

this is

not proper.

Mencius

replied, yesterI not

day

was

sick, to-day I

am

well;

why

then should

go

and condole ? f His Majesty sent a man

wise a medical man.

to inquire

about his sickness, and like-

When

they arrived,

Mung Chung Tsze said

and could not go
or not.

to them, yesterday he had an order from the king to go to

court, but he

had a

slight attack of sickness

is

to court

to-day he

somewhat

better

and has gone to court in

it

haste.

I do'nt

know whether he may have reached

On

which he sent several persons to meet him

on the way,

beseeching him not to return, but to go to court. Mencius

* Intimating that at that time when the other Princes had bj their tyrannical government their own kinsmen their enemies, a Prince who could by his kind and benevolent measnres, gain the hearts of the whole empire, would have no need for war for the whole mass the people would be his children, and secure him a bloodless triumph of or, if he found it ecessar^ to take up arms, he must without doubt prove victorious. t Mencius' refusal to go to court on the grounds of being sick, while he went to condole, was of the same nature as that of Confucius in refusing to see Joo Pei and then taking his harp and playing, t t

made

"tf In both cases these sages told deliberate falsehoods. For, according to their own conneither of them was sick at the time. It is a foul blot in the history of men who t themselves up as the immaculate and infallible teachers of the world, that they could thus violate the sacred principles of truth. Nor will it avail their admirers any thing, to say that thes& falsehoods were told in order to reprove an unprincipled monarch, and a rude young man. For, we are not at liberty to do evil that good may follow, nor will any man of sound principle tbiok of employiog such meaQs for the instruction of others.
fession,

52

SHANG MUNG.
obliged tolodofe thatnij^ht in the house of king

[Vol.

1.

was

Chow

She.

King Chow She (addressing him) said, within, are father and son, without, are Prince and Minister. These are tlie greatest of hu-

man

relations.

is kindnes-!,

The reigning principle between father and son, what is most important between Prince and MiT

nister,

is resp.H't.

have observed that the king shews respect

to yoa, but I have not seen

you shew respect

to him.

On
Is

which
of
it

3frncius exclaimed, what do you say, Sir!

The people

Tse
pos-

do

not speak of benevolence and justice to their king.

do not esteem benevolence and justice excellent In their hearts they really say, how is he worthy to be spoken Than tliis there cannot be to about benevolence and justice!
sible that they

greater disrespect.

I dare not

speak to (or before) the king,

but according to the principles of

of
tlie

Vaou and Shun. Hence, none

to his I

mm

oi

Kin; Tsze
"

Tse shew such respect said, this is not what

calls,

majesty as

I do.

mean.

The Lj Ke

says,

When

your father

you must not wait

u'ait for

to sjy yes; when"

your Priace calls you, you must not

your carriage."

You
the"

intended to go to court, but on receiving the king's commands,

did not go.
Tiiis

seems at varitince with the doctrine of

Le Ke. Mencius,
They take
I

why put
and
I

this

construction on

my

conduct?

TsnngTsze said, "The

their riches

riches of Tsin

and Tsoo cannot be equalled.

they their nobility and

my

virtue,

my

justice;
!>* not

why

sliould I he inferior to

them!" Is not

this

just?

\%

niKh; i to cnii but ic

fccli")
II

moan Oinf lie wbs so prcvsetl h-. circiinis1niirc>- ns to l)eobligf(l to Icv^f^t- that Clinw')* !ioii>c. but ihat lie did ^o in i nl<r llint lio might rausi' 'I e Piincc of Tse to lltf knovvleilic*' of h\* n';i>oiis for rot nti^weiinj? Ins call. Tor lie lOfiHv wa.-i not itirk,
King
-CO. orilv
\

mhI to
^llo

l><

cause

lu-

considered

it

111

tsit.

coutrur^ to the |)rinci{>!es ou wiiioh kiDgs n<l

'

i;riii'illi.

llini

nio'nfinp

tlio

law of Cod,
inr.nr
iini-

to tlie c totor*,

In
,
,

ili'

|'ieH.Mil
tlic

d\

In-

hii*

'

'

totally \oitl ot

lenr of

Cod, a*

to iire-

Mim-ii will the cud of sucli things bo I

fcr
trani|ilui^
o;i
\n^^

li.n

lu iLv gniiig ul ibe Icoal

uUiDco

to a fellow mortal.

\Vbat

CH4P.
Have
A^e
is

IV.]

SHANG MUNG.

53

there are three kinds of dignity.

not the words of Tsan^ Tsze a moral? Under the heavens Nobility (or office) is one.
one, and virtue
is

one.

In the court, nothing equals

nothing equal to age,
is

nobility,

in the village there is

in

sopto,

porting the age and ruling the people, there

virtue.

nothing equal

Why

should those

who possess

the one despise those

who

possess the two

Therefore, a great Prince will have ministers

call at pleasure.

whom he will

not

When

he wishes to consult them, he will go

to them.

If he do not thus honor virtue and rejoice in just prinfit

ciples, he is not

for his office.

Hence, Tang
;

first

learned of

Yin, and then made him his minister

well without effort.

consequently he governed
learned of

Hvvan Kung

first

Kwan

Chungs

and then made him

his minister, therefore,

without exertion hd

forced the people (or rulers) to submission.

At

present,

all

the

provinces are of one class, and their virtue equal.

the others.

No one

excels

This arises from no other cause, than that they

love to teach their ministers, and like not to be taught by their

ministers.

Neither

Tang

in his treatment of

Yin, nor

Hwan Kung
less

in

his treatment of
if

Kwan
will

Chung, presumed
called,

to send for them.

Now

Kwan Chung
3.

would not be

how much
!

should

he be ordered,

who

not imitate

Kwan Chung

Chin Tsin

said,

formerly, the Prince of

Tse

offered

you

an hundred pieces of gold and you did not accept of them, but

when

in

Sung, on being presented with seventy Yih you receivfifty

ed them and when in See you accepted

refusal in the first instance

Yih.

Now,

if

your

was

right,

then your acceptance on

if

the

two latter occasions was wrong; or

latter occasions

your acceptance on the

two

was

right,

then your refusal on the former

M
tires.

SHAXG MUXG.
^ uu must,
on
all

[Vol.

occasion was wroni^.

Sir,

take one of these alternaI

Mencius
in

replied,
I

these occasions

was

right.

When
veller

Sung,

had a

lon<^

journey to undertake. The tra-

must have

travelling expenses.

When
them?

presented with tra-

telling expenses,

why

should

I refuse

When

in S:*e I

was

Apprehensive of danger, and when the money

it

was

presented

was

said, " I
tliis

have heard that you are afraid of danger, hence

present

to

pay a guard

for

you."
I
is

Why

then should I not

for

have accepted

it?

When

in

Tse,

had no occasion
presented with

money.
it

When

one

is

not in need and yet

gilts,

is

ftiaking

merchandise of him, but how can a superior

man rcceivt

xtioney to be thus
4.

bought
to

When Mencius went

officers,

Ping Luh,
if your

in

conversing with

one of the high

in

he said,

soldiers should three times

to death,

one day err in their motions, would you put them

or not? *

On

which he
Sir,

replied,

why

sliould I wait
:

till

they err

three times.

Then

you have erred often

in years of fa-

mine your aged people are starved and turned into the ditches,

and your young people arc scattered

Sin's concern (or

to the four quarters of the

world, to the number of several thousands.

This

is

not

Keu

what

can remedy).
to

Mencius
for grass find
if,

said, if

you were

be made a man's shepherd and

to receive in charge his flocks and herds, then

you ought

to seek

and pasturage

for them.

If you sought and could not

to

would you deliver them up again

und see them die?
(-

the gentleman, or
is

tand

still

This said Keu Sin,

my otfeiice.
Kung Keu
it

On
6aidj
I

another oceiisiun (M'ncius) waited on the Prince and

know

li\(*<)f

your goscrnors, but

put awa?

it

is

only

The word ncd

in the t-\t, ini-Hn* xiniply to

but the Comiucntator cxpUiiM

Vy

word which nlrans

thai

to put to dfath.
if

Menrlu* meant,

act na b ought (or oot to

un ollictT of ^.jvrrnment is ao circaniiitaaceil as not to h* alloweii to hiw the lueaof of govcruiog well) bw ouii;ht to rcbigo his iitucU<>n.

Chip. IV]
Sin

SHANG MUNG.
his
;

5t

who knows

own

errors.

He

then related the circum-

stance to the king

5.

on which the

latter said this is

my

fault.

Mencius, conversing with Che

of Ling
right,

Wa said, your refusing thet

months, could you

office

Kew

peared

because

and begging the office of criminal judge, apit gave you an opportunity of speakinofj
in this office several

but now after having been

not have spoken
reform
ple of
;

Che

Wa reproved his
office

Prince and he did not

on which he gave up his

said, he

and departed. The peofor

Tse

(Mencius) has done very well

he acts for himself.
replied, I

Che Wa,
tol4

but

we know not how

Kung Too Tsze

his master of this,

Mencius
is

have heard that when a

man who
signs,

holds an office

not allowed to do his duty, he rehis

and that he who reproves

to,

Prince and his reproofs

is,
it is

Hre not attended

leaves his office (that

the duty of

a minister thus
used reproofs; please. *
6.

to act).

But

am

neither in office nor have f

am

I not therefore at perfect liberty to

do as I

When Mencius

to condole with the

Tse he was sent Prince of Tang and Wang Ta Foo of Hili

held the office of king in

was sent as his assistant. When on their journey, Wang Kwan morning and evening waited upon Mencius, but when they had returned to Tse, he never once spoke with him on the business
f their mission.

Kung Sun Chow said, the office of king of mean situation, nor is the distance between Tse and Tang small, why not speak with him during the whole of this journey on the business you went upon ? Mencius replied,
Tse
is

not a

these affairs having been previously arranged by the proper authorities,

why

should I speak to him about them, f

* The people of Tse thonglit as Mencius had stimulated Che Wa to reprove his Prince, and had thus led him to act a proper part in resigning his office, on not being listened to, he ought, himself to have acted on the same principle, and as his doctrines were not followed by the gobut Mencius gave them to know, that as he held no vernment, taken his leave of the country official situation, bis own principles laid him under no obligation to act as the other had done.
;

Wang Kwan was

in office

^ough

a minion of the crown and as such was no favorite of the sage) therefore aad favor be kept him at his proper distaoce.

56
7.

SHANG MUNG.
his

[Vol.

1.

Menciiis having ^one from Tse to bury his mother in Loo,

Yini^.

you did mc over tiie workmen, your pressure ol' business was such, that I did not presume Now I wish to know whether the wood (of the coffin) to ask.
Cluing-

on

way back stopped at not know my stupidity;

Yu

said to him,

wlicn you phiced

was

not too

line.

Mencius

replied, in high antiquity, there

was no

fixed rule

for the makintf of coffins.

In the middle ai^es the inside coffia

was made seven inches thick, and the outside one equal to it. This was the ^;oncral rule from the Emperor down to the lowest of the people, and was observed not for show, ])ut as a manifestation of
lighted in,
lilial

piety.

What

is

improper should not be dedoincr.

nor should what you have not the means of

When

rank and wealth admitted the ancients acted thus,

?

why

should not I

For instance,
is it

to prevent the earth from cominp; near the dead,

I

not pleasant!

have heard that the superior man

will not,

any thing under heaven, treat his parents in a shabby manner. 8. Shin Tung asked Mencius, privately, whether the Yea
for the sake of

country ou2:ht to be subdued

Tsze

Kwac

had no authority
right to

Tsze Che had no

your
office

Mencius replied, it ought. up Yen to another, and receive Yen from Tsze Kwmc. Sup?

to give

pose, for instance, you should, without informing the king, give

and salary
tlie

to

an

oflicer

whom you

loved, and ho

"without receiving

king's
this

command
?

should accept of them

dilference

from you, how would be between

t!iat

do? Yet what

*

would there

case and this

The people

of Tse conquered

Yen and some one asked Menit,

cius whether he advised them to

Tlic coTinlrv ami pfiople of
inlu riu-d tliero, lioiice.

he replied, that he did not,

Yen were recelvccl frmn tho Fnipero-, from whom former Tuf Kwat* in tiikin'^ upon liimsclf lo a:vc thfiii lo (inotlier, wiUionl inforinin;/ ihe Kmperor, acted a uiol ifrf;;ii!ar pait. nnd Tc Che in acoeptiup lijc ihione wiihO'jt Ifl)i)criai orders, violated every principle of order, aud ihcrelbro dfiscrv(.d to be detlirootd.
Princes

Chap. IV.]

SHANG MUNG.
;

67

Ching Tang (said he) asked me whether Yen ought to be subit ought on which he went and invaded it. Had he asked me who ought to subdue it, then I
dued, and I answered that

would have said, a divine messenger ought to invade it. Suppose any one should ask me whether a murderer ought to be put If he farther asked, to death, I should answer that he ought. who ought to put him to death then I would reply, the sheriff
;

ought to put him

vised

to death.

In
*

this case

why

should I have ad-

Yen

to invade

Yen

9. The people of Yen rebelled, and the king said, T am very much ashamed to see Mencius. Chin Kea said, let not your majesty be troubled whether was Chow Kung or you the more virtuous, and which is the more wise? The king exclaimed, what do you say! Chow Kung said, the other, set Kwan Shtih over Yin (i. e. Now, if the son of Chow) and Kwan Shah rebelled with Yin. he (Chow Kung) knew that this would be the case and yet appointed him, he was deficient in virtue. If he did not know, and yet
;

showed a want of wisdom. Hence, Chow Kung w^as not both completely virtuous and completely wise, how much less can your majesty be so! I beg leave to wait on him (Mencius) and explain this. He waited on Mencius, and said, what kind of man was Chow Kung ? An ancient sage. Did he send Kwan Shijh to oversee Yin, and did he unite with Yin in his rebellion ? Yes. Did Chow Kung know, that he would rebel and
sent him,
lie

yet send him

He

did not know.

brother,

Then

the sage likewise errs.

Shtih

Chow Kung was younger

ther,

Kwan

was
!

elder bro-

was not

the error of

Chow Kung

reasonable f
Yen

* Intimating that the government of Tse, the invading cf>untrj, was as bad as that of the Invaded nation, and hence had no authority whatever to attack it.

+ When Woo Wang conquered the tyrant Chow, and ascended his throne, he 'set Woo Kang son of Chow over a small country, and Woo Kang brother of Kwan Shnh, was sent to look over him and watch his movements. When W^oo VVang died and during the time that his brother Chow Kung assisted, or rather acted for Ching "Wansr, successor to Woo Wang, Kwan Shuh and W'oo Ranjj rebelled against the Imperial HouscT

68

SHAXG MUNG,
when

Vol.

1.

Moreover, the ancients of superior rank when they erred,

reformed, but those of the present dny,
their errors.

they err, follow

up
ail

The

errors of ancient superior

men, resembled the

eclipses of the sun and

moon;

all

the people

saw them, and

the people looked witli expectation for their reformation, but

why do
10.
king^
Sir,

thos? of

modern times indulge

their errors

and attempt

to excuse them!

Mencius

rcsiQ:n-d his oTtcc

and returned home.

The

waited on Mencius, and said, formerly I wished to see yoo.

and ronld not

oI)tain

my

wish.

When

had you to
n<jt

sit !)y

my
lin

side, tlie

whole court was

hiirhly dc'liq:hted,

you leave
I

inc (or r.ither reject

mo) and

return, T

know

now that whea

my
I

a<j:

see you.

Mencius

replied, I dare not

speak decisively,

but

really

wish to see you again. *

On

another day, the king said to She Tszc, I wish to kfep

^Icncius in the middle of the country, and to allow him ten

tiiousand measures of rice to maintain his students, in order
that
all

the great officers,

and the people may have an example

which they may reverence. Will you not speak to him for me? She Tsze employed Chin Tsze to inform Mencius. Chin Tsze
conveyed the wishes of the king
I
to

Tsze. Mencius replied, yes, indi'od

Mencius in the words of She Did not She Tsze know that
riches, how should I have now accept ten thousand

would not remain! If

had coveted

refused one huidred thousand, and

Ke Sun
he
first

exclaimed, Tsze Shuh

E was

an extraordinary man,

pushed himself into

office,

and when they would not

employ him, he pushed

hi'zhest).

Who

h'vs son into the office of king, (one of the does not love riches, but he alone was the " Lun^

Kwan" among

those

who

seek riches f
!

When

tkfit hi* priDci])lca

Mencius wni in Te. nliliouqli ho hnd no fisel wlai v, he hold an were uot adopted iior reduced to practice, he reaij^uud Uia
a inrl of moaiid
rni.'^oil

offjce,

bat fiadtMg

oliice.

Ltin^KH^n, wan
ail

ia

tit*

taarkot

plufCl, oq vrki^h t

fvUow kl904

viho mooopoli^iud

ihc prutiu of ibe uiarkyt.

Cha?. IV.]

SHANG MUNG.

69

In ancient times, in the markets where they bartered their

goods,
last

was an officer appointed to keep order. At some mean fellow got up on an elevated spot that he
there
all

might sc3
market.
laid

around him, and take in

all

the profits of the

All
his

upon

men deemed him a mean fellow, and a tax was gain. It was from the conduct of this scamp that

the tax on merchandize took its rise. *

11.

When Mencius left Tse, he lodged one night in Chow. Some

to retain

one wishing
side

him on behalf of
to

the king, sat

down by
reply,

his

and conversed with him,

whom
The

he

made no

but

leaned on his chair and slept.

stranger

was displeased

and

said, I prepared myself, waited

Sir,

one night and then presum-

ed to speak to you.
tened
till
!

and

lo

you have slept and have not lisreplied, sit

beg leave to

see you no more. Mencius

if

down

explain matters. Formerly,

Muh, Prince of Loo, had not

sent a

man

to wait

upon Tsze Sze, he could not have retained

him. If See Lew, and Shin Seang had no person of worth sitting

by the

side of Prince
Sir, are

Muh
me

he could not retain them.

(i. e.

You

vexed about a superior man

as Sze Tsze.

me) and yet

cut off the

you have not

treated

Have you

superior man, or has he cut

12.

you

off?

f
if

When

Mencius

left

Tse, Yin Sze said to some one,

act like

he

Tang and Woo, did not know that the king could not he is not very intelligent. If he did know this, and yet came here, it must have been from a wish to get into favor. He came
one thousand L3, and tho' he found that he could not act
* In ancient times an ofHcer was set over the markets to keep order, bat no tax was levied on baj'ing and selling, till this low spirited fellow began to monopolise the profits.

self to

Meaning that the Prince of Tse did not send this gentleman, bat that he took upon himcome in a private manner. Which mode of pro^sedure was not like the manner iu which Muh, Prioce of Loo, detained Sze Tsze and was in fact treatirg Mencias with disrespect.
+

70

SUISG MUNG.
I do not like
this.

[Vol.

1.

he remainerl three days, and thea went out to Chow.

lingering
I

Why such

Kaou Tse informed Mencius. He replied, how can Yin Sze To come one thousand miles, and uait upon the know me
!

king,
part,

was what

I Avished to do.

Not
!

to agree with
1'his

him and de-

how could

that be

my
his

wish

was

force. *

That

should remain three nights and then go out to Chow, seems to

me
call

to he quick.

Perhaps

majesty

may

change, then he will

me back (or the king might have reformed and have called Now, having gone out to Chow, and the Prince not having called me back, I then became fully determined to return but although this was the case, why should I abandon tho king? His majesty is capable of acting well. Would he employ me, why should only the people of Tse be made happy? Th

me

back).

whole Empire would obtain peace and happiness.

majesty

Perhaps

his

may

reform.
I

I daily

hope he

will.

Why
proves

should
liis

imitate a

little

minded man, who when he

re-

Prince and ho does not listen, breaks out into a vio-

lent passion

and with

all his

strength runs a whole day and then

this, said, I

stops.
IS.

Y'in

Sze hearing of
left

am

truly a

little

man.

When Mencius

Tse, while on the way,

I

Chung

Ya

said to him, you appear uneasy. Sir.

the suj)eri(>r

have heard you say, that

men.

man neithrr grumbles with heaven, nor blames To which he replied, that was one time, and this is another.
live

In ihe course of each

hundred years, a famous soverciga

should arise, and

in that
llie

time there should be a

man

of renown,

Sime

the rise of

house of Chow, to the present day, more

dn

H/' waited on the kinjj hccsuM- lio wished to nut in nrartice hi politicl principle! and But when hi* discovered that Uiis objol oould aot his dutr in till- service ol his cuuntry. bo f llecteu at prvscni, he had oo other chotoc but that of leaving;.
t

Men

nf renown refer to

theu

taleuts

aud virtue have asaijtcd

men whose names must )te handed down to future id promoUuj good ^oveiuuiuut ui lUuir

s^jea

aod who h/

ooualrjr.

Ck4p. IV. v.]

_,

SHANG MUNG.

71

than seven hundred years have elapsed. Calculate and you will see it is past the time. Examine the state of the times and you
will see that the thing

may
If
it

(or ought to) be. *

Heaven,

it

seems, does not wish to give tranquility and good

order to the Empire.

seeing I

were

to

be done in this age, then

am
!

rejected

who

is

there besides?

Why

should I not

be uneasy
14.

When
it

Mencius

left

Tse,

Kung Sun Chow

to hold
it

asked him

whether

were the principles of the ancients

an

office,

without receiving salary?

He

replied, that

was

not.

When

in

Tsung

(said he) I

had an interview with the king,

after I retired

I felt disposed to depart.

This determination I did not wish to

change, and therefore did not accept of salary.

there

At

that time,

was war, so

that I could not ask leave to depart.

My

long stay in Tse was not what I wished.

CHAP.

V.

of Tang was SheTsze (i. e. heir to the throne) Tsoo he passed through Sung and had an interview with Mencius. Mencius talking to him of man's nature being virtuous, could not but praise Yaou and Shun (or name them as
1.

When Wan

in going to

Mencins, reflecting that the period was past, when according to the course of things, ft Great Monarch and a renoiined prime minister ought to have appeared, and that he was the on1} man then living capable of being such a prime minister, t'elt deeply grieved that none of th Princes would adopt and put in practice his principles and thus become Emperor. * * From Yaou and Shun to Tang, and from Tang to Wan and Woo, there were severallj live hundred years and odds, between the birth of these great sages.

* * The sage did not manifest that modesty in this case, which we natarally look for in truly great man, especially iu one who is held up to all succeeding ages as an example oi fei-feot virtue.

^
proofs of his doctrine).
tue
is

SHAXG MUXG
When She
men
an^,

[Vol.

1.

ed upon Mencius. Menciui said,

Tszs returned, he again waitdo you doubt my words? Virs.iid,

one only (or

all

oniinaMy, equally virtuous).

Chin:^;
(i. f.

Keen

convcrsin:; with

Kin^? Prince of Tse

thcf

s:\gcs) are

Yen Yuen
equal him.

said,

men and so am I; why should l)e alraid of them? who was Shun and who am I! li' I >\ish I may
siiJ.

Kuir; ^Ming

E
if

Wan Wan^
*

is

my
bad

teacher

why

should

Chow Kung mock me!

At
and
Lc.
its

present,

the country of Tancr

its

length curtailed

its

bre.idth augmented, itniiirhtbea virtuous country of

50 by

The Shoo
workings
it

K\i\^ says,

**

If nicJccinc do not confuse one

will not cure."

2.

When

Tin 2f, Prince of T!lng died. She Tsze (the heir) said
I sh
in
ill

to

to

Jen Yew, mc when

never forget what Mencius formerly said

Sun^.

At present

am

unfortunate.

have a
of

great

work

to perform, I wish first

to send

you

to

iiKjuiio

Alcncius and then I

may perform
good

this

work, f
the opinion of Mencius.
i:

Jen

Yew

wxnt

to

Tsow, and asked

!

>If^ncius said, is not this

lu bury in
)

p ironts,

we should
them

do our utmost.
with propriety,

Tsang Ts/c

said, whil

liviu'j:

to s?rvre

when

they die to bury them propriety, and af-

terwards to sacrifice to th'^m with propriety,

al piety.
I h

m ly

be called

fili-

uc

not learned
1

tin c^rcaionies o!)servcd by the

th
it

Princes of states, but

hive heard

to

monrn

for

thro

Tears, to wear coarse garments, without

food, are
all

hems and

to eat coarse

what have been observed during

three dynasties,
tlie

by

classes from tlu

Chow

Enperor down

to the

lowest of

people.

il lo

Ktir:: "a< iIk- son of ^^ an Wang nnd sa\ tliHl \N a 1 Wiui)? wan hi( tcaclier, hut
niul that ihev iiiit(ht

kv uitue uhk'* vir.nous. Uie worth ofChutv Kuii^

rririct- Tin;?

iiiihil)t liis principirs, hence he wB<t nfcnsloraKunp .Min^ li conshifrine that til uien wer be so h prictice if ihjv cbjse, U9d to reotte
'

a* ct\n.\\\f applir.ihle to hiiuHL-lf.

l*riiici!

was

llic

father of

Wan

hero

nt

led

She S<J!eV Jou

VcW

WU Sh* TiJe'f

Tutur.

^rcat nork, lucaua u ^rcal butiil luid saciilkial ceieiuouj.

Chap. V.]

SHANG MUXG.

78

Jen Yew returned and delivered his report, and three years mourning were fixed iip^n. The old ministers of the same family name with hi:n, and all the officers objected, saying that,
''Th3 Princes of Ldo, the country of our ancestors, did net thus
act; nor has

any of our own former Princes done so; nor should any chancre be made when you. Sir, have succeeled to the throne." For, Che in speaking; of burial and sacrilicial rites says, " We ought to imitate our ancestors meaning that, wo have re;

ceived the rules for these from our fathers." *

Ho

said to

Jen

Yew,

formerly, I did not study, but delighted in horsemanship

all

and sword exercise; hence, the aged ministers and

the officers
afraid that

deem me unit

for ray station (or for this work), 1

am

we

shall not be able to accomplish this great work aright. Will

you, Sir, once more ask the opinion of Mencius? Jen

again to

Yew weat

Tsow and

inquired of Mencius. Mencius replied, yes,

to

he

is right.

He

ought not

blame others.

Confucius says,

-when the Sovereign died, business was transacted in the o9ice

of the Prime minister. The Prince drunk gruel and his faca was de?p black (with grief). When he came to the seat of mourning, he wept bitterly, so that not one of the officers, great
or small, dared not to manifest
love, inferiors will
grief.

He led them. What superiors

to.

most carefully attend

The

virtue of th

guperior man resembles the wind, that of the mean man, the grass. The grass must yield to the wind, it truly depends on She Tsze.
'

Jen

Yew

returned and gave his report.

It really

depends on me.

For
:

five
all

She Tsze moons, he lived

said, true

in a grass

house and gave no commands

the officers said he

knowa

* The royal families of Loo and Tanj were both descended from Wan Wang; but thej haX mourning three veais tor the dead which was observed bj Chow Kung, and Hence, thair isjnorant censure of this promising young Fnace, wbt other ancient worthies. wished to put in practice the doctrines of the ancient sages on this poiat.
lost the ciisiom of

ancient rites. la ancient time?, tb t This refers to whit Confucius said concerning the of three jear* successor to his father's throne took no charge of government affairs for the space wluie Ui ut dwelt in retirement all that time, wore mean clothes, and fed on coaraa fari busiaesi tr*usacted ia tbe oifice of the ?*iBie Ministsr, Wurt was held

md

n
propriety.
ters

SHAXG MUXG.
When
the funeral took place, people from
it.

[Vol.
all

1.

quargrief,

came

to behold

He

wore the appearance of deep

and shed
3.

tears in abundance.

Those who came

to

condole wer

highly pleased with him. *

Prince

Wan

of

Tang asked about

the right

mode

of rul-

replied, impede not the proper business King says, " In the day time gather reeds, make haste and get your houses in good at night weave thtm The time comes, when you must sow your grain." repair. The way of the people is this, if they have constant supplies, tlieir minds are steady but, if they have not constant supplies, their minds are unsteady. If their minds are unsettled, tiiey will break out into the most licentious conduct, and go to all lengths. When they are thus plunged into crime, and then visited with punishment, it is taking them in the net. Can a benevolent

ing a nation.

Mencius
Slie
;

of the people. The

Prince thus entrap his people

polite to those

Therefore a virtuous Prince will be grave, economical and

below him, and observe a proper rule

in taxing

his subjects.

Yang Hoo said, he who seeks riches will not be and he who is benevolent will not be rich. In the Hea Dynasty, one ma?i received fifty
paid a tax.

benevolent,

acres, and During the Yin Dynasty, each farmer had seven-

ty acres and the tsoo was practised.

It

The people during

th#

a rule that when r\ Prince died he was huriol fire inontlis aftor his <hoo!\5e. Ta llij ouiitrv vras in siilMi a stal.' of disonlfr and m.-n had so far lost th<ir yirtuous dinposiiiouK. that tlu- c istoiii of innuruia;; tlnof years tor parent* \vas fallea into <iisu<e. But to mourn three veaii for o!ic' parents, and to feel pungent jj'''<jf are perfectly natural to human beiii,js an.l unless where the dispositions are depraved to the last de,'rcr, will be exeinplilied by all. Ilenoe, when this vtmng^ l*riace heard th-s doctrida oftti"saj^e, aliont th ptMfec-tioi of human nature iu its ori^'inal stale, be instantly b;^an ! Siauifest this diupoiiliou.
th'*

was

divs of Monciu-i

ri;,'inally

It i'^ rprtain tint n mifid under the inlln^ncL' of virtuous prinoiidos. will foci doep!r aorty for the loss of revered and !nlove<l paunts. but ho^T is it pnssiblo for a trulr virtuous miad to tuanifeit it's veneration for dcivasrd parents, bv that kind of worshi[) and adoraliua, whitk rerj truly cuiigbtcoed mao kaovfa, belong, to Uiv aapreiDe being aIou I

Chap. V.]

SHANG MUNG.
took one tenth.
said, there is

75

Chow Dynasty, had one hundred

In reality
all

acres each and they used Chih.

Chih means equal, Tsoo means to

borrow.

Luag Tsze

no better mode of regulating the lands

than the Tsoo and noae worse than the Kunj.

system, the average of several years* produce

By
is

the

Kung
abun-

taken, and a

tax fixed according to that avenge.

hardship in

Now,

in years of

dance, although a large quantity be taken as a tax, there

it.

is no Hence the fixed rate is small (in such cases). But in bad years, when they cultivate the fields and the produce is deficient, by taking the full (or fixed) amount he who

should be father and mother of the people,

enrages them.

and cannot get enough to nourish their fathers and mothers, but are obliged to borrow on interest in order to make up their taxes, so that old and young are turned into the ditches. How could the father and mother of

They labor hard

the whole year

his people act thus

*
!

Now, T.tng really observes the hereditary salary system. The She King says, " Let the rain descend first on our public and then on our private fields." Bat it is only when the Tsoo is pursued that there are public fields. Froin this we may learn
that even in

Chow

the Tsoo system existed.

Institute the Seang, the Seu, the

to- instruct

Heo andtheHeaou,

in order

the people.

aged,

the Heaou to

The Seang was intended to nourish the instruct the young and the Seu to practise

tb.e

* Bf the Kua^ plan an average of several ye^rs produce was taken, and the tenth part of that average was fixed a? a permanent ta\ la d on h isbandry. This syste.a prevailed duriaof reign of the flea family and is considered the worst p'an of taxation. Tsio tnea is to assist. According to this system is obseri'ed d'lrin^ the Yin Dynasty six handred and thirty mow (or Die of thise was sat apart for the use or' goacres') oT land were divided into nine parcels. vernment and the other eijht were given to eight di<>erent husban Imeii who united in tillin* the public field as a tax or ren^ for their several farms. Iti some par.s of the Empire this system vas practised, with this difTerence that each farmer had one hundred acres and twenty acres were t?.ksn off the government field for the purpose of bnildiag houses upf>n for the aoeomodation of bs farmers. Thi=; mode of taxation was considered sup.^rior to all the o'her systems. According to the Chih, which chiefly prevailed during the Chow Dynasty, eight farmers onited in tilling a piece of land and in the end of harvest calculated the whole amouot of pro-? duoe, gave one teolh as b tax and divided the remainder equally amongst themselvea.
I

70

SIIANG MUNG.
in archery.

t^^^oL. 1,

them

In the Ilea Dynasty, thrywore called,

an'l in tlic C!u)nv, Se.in^. Ti)e
s:i'i\2.

Heaou
to
il-

in the Yin,

So

tJucation of the
all

three Dyn.isti(is were the

The

intention of

was

Instrato clcirly the hum-in relations.

When

the great relations

of

human

life

arc clearly illustrated by superiors, then inferiors

will live in h

irmony *
sovereiLrn arises he will take his pattern of go;

When
Tiie

triK^

veraient from you

thus you will bj

t!ij

tutor of a

-^oo'l

king,

She Kinr
1

s lys,

"

Chow

although lon^ a Province has

newly rec^Mve

.'is speaks of Wan Wanof. .livinedvcn e." J If you, Sir, act viirorously, you also will renovate yourkiuu^dom.

t'l.'

lie (Priuca of IMu;) sent Peih

dividiu!): the

len to ask
in.

MjujIus

about
replied,

land aceor.lin;: to the Tsin:; pi

aI)out to prictise
Sir,

Meucius

your kini

is

benevolent government and has

mission, you

choson you,
self.

to send

on

tliis

must exert youra proper

Now, brnevolent
will not be

o:ovcrnmont must
If
d,
tht'

commence by
fair.

division of the lands.

Ian

marks

are not correct, the

ground

equ

nor will the salaries be

Hence,
the

tyrannical Princes and avaricious ministers

will

nei^lect

proper division of th?

prop.^rly
r.?\:iil.ite.l,

Is.

Wh.Mi once the land marks are

th*Mi yo.i

m ly

sit

down

at your ease to di-

vide the

fields,

an

rei^ulate the salaries.

is

Althoji'^h the soft, lo amy country of Tanjf

of small extent,

yet

it still

requires learned

men an

rustics.

Wore

there no

learned men, there would be non;? to i^overa the rustics, and

ivcre there no rustics, there
Mr?npitj< consi<lere
oOic^ifi anW
lhr;
Jieii.'.!.

would be none

to su));) art the learned.

no-n
i

tlnl

tlift

CHtom

of aTirdinT ^I'lrie* to
<r

tlie
1
I

tl

l-ints

of {{orernrnent
t>
?<>

I'lc

'V*0} -vitein wert* t'e r jt oSHsne tlmt ih- lor n r v is

I

)nil if(>'.*n
I

11

-it a

; ii

.'.*.iv.h

Iii<e-

ii:l.<i le

to I)/

lu '^ovenrii
I

kin^ ( \iniif llie two. niid tlm revive tliu ijoo.l o!.l t Intirnrin; lint tlio coufi r\ o Tan,' beii< veiw xiiiii it cojM soiicflv he eippotrtl, thai the IVin-sc ol i^ co iM h/ lii* ir-o,i c rais; hunt.-lf 10 I'le throae of the K iijiire. hut nt thf aiiiiQ li'iift eivtiiirlnr hi n wiih Ihs h > <> thut Iuh exoflli'itt e\nij>lf luinht l> copiel bv some olhpr Pri ICC of n tnonr e\t< iiiivc irirr. w!io h, di.n^ SiMiii^St ri*o 10 iho Iiupcnal soal.dud give p.'icr :iii I hTpi'i<HH lo <h* wliole re ilin. w was np^jioleJ lj> licdvou to a:i>:euJ Uio Imperial seal ou 10t Thit JH the rr.n-eof ('!i
latl r; wiihin:^ ih'?

U of Pang, but * /.

not the

ouBi of

hu euiucut

%irluu and taletl^.

Chap, v.]

SHANG MUNG.

7f

In the outside of the city suburbs they observed the Tsoo

plan, and took one ninth as a tax. Within the suburbs one tenth
tax. *

of the produce of one's

own
f

field

was given as a

FroQQ the highest ooicer of state downwards, each had an entailed fiild of fifty acres,

youn^ man received

a field of

twenty

five acr^s.

'\.

In buryins: the dead, or

left

removing one's dwelling place, they

were divided into Tsings,
(/iich

not the

district.

The

district fields

the people held friendly intercourse and mutually protected

other.
:

Thus
fields

the inh ibitants lived in har noay.

The

thus ragul ited and divided iatoTsings.

field fiild

EichTsing
p.uiic pro-

contained nine hundred acres: the centre

perty.

was

E-ich of the
all

eigiit fiinilies

hii a

of one

ha.idred

acres and

united in cultivating

the public field.

When

the

public w^rk

was

finished, then thsy

presuned

to do thsir

own

work.

Thus

the coantry people were distinguish 3 il (from their

betters).

These are the great outlines of

it

th3 syst^n

to

soften and

fit

to circumstances

depends upon your Prince and you

Sir.

H
a

4.

Heu Hing taking the woids of Shin

Nung|| came from Tsoo to

Tang and stepping up

* Near the
tice the
city, tlie

to the door of Prince

Wan
tiieir

said, I

am

population bein^ thick

it

was

diffisuH, i^not

impossiMe
private

to put in prac-ar

Tsoo plan, hencs they paid

fields

the ten:h part of the

pr^dao^ of

as as a tax

or rent.

with the indention th it hs produce should be every man whatever be his ranic, oajht to serve his ancestors with eq lal respect, no diil'e.e ice was mile in th'^ beslo vmg o.'tiesi delds between sapirior an inferior o Hisrs. Theo iie' Is were given to servants of government, over and above their re^-ilar salaries, bv wi/ of liberal trea iii3 it o" \hi leirisd. $ If a man had in his family, a vouns^er brother above sixteen, w|io had not arrived at the years of manhood, twentv five acres were given to him, thus the rnstips were treated liberally, H Inti natinjc that wliile circi nstri3es -ni^ht renAer it projir to diviate a little, fro n the letter of those regulations laid down by the holy kings of antiquisy, their spirit and intentioa ought never to be departed from.
t

to gjovernmsn' o'fiscrs offered in sacrifice to their a.icestois, he 'ce, as

These

were given

who

ancient Emperor, the first or second after Fuh He. He taught the people the art of husbandry, and oa that account day. He died 3114 before Christ,
II

An

is

is

said to have been the first, worshipped at the present

is

SHANG MUNG
from a distance,

[VaL.

1.

man come
and
to

who

hearing that yonr majesty ex-

cercises benevolent government wishes to have a shop from

yoa

become one of your

subjects.

Prince

Wan

granted hi^

request

He

had some twenty or

thirty followers, all of

for

whom
a
live-

wore coarse
lihood.

clothes,

and made shoes and wove mats

Lean^, Chin Seang with

The

disciple of Chin

his

brother
left

Sin, took their instruments of

Snn:,^ for

husbandry on

their

back and

Tang, saying

"We have heard

that your majesty (of

Tung)

practices the system of government taught by the sages,

and are a sage.

We

wish to become the sage's subjects."

When
him.

Chin Seang saw Heu Hing he was greatly delighted and

laid aside entirely

what he had formerly learned and imitated

Chin Sean"- bavins: waited upon Mencius said to him,

speaking the words of lieu Hing, the Prince of Tang really

wishes

to

be a virtuous Prince, but he has not heard the doctrine

of good government. *

truly virtuous Prince will plough along

with his people and while he rules will cook his

own

food.

Tang

has

its

royal granaries and

in

treasuries while the people are op-

pressed

order to

make

the ruler easy

!

and comfortable.

How

can

this

be deemed virtue
replied, docs

Mencius
Yes.

Heu Tsze sow

cloth
cloth.

the grain which he eats?

Does Heu Tsze weave

Tsze wears coarse hair

and then wear

it?

No.

H
Ni)
it

Does Heu Tsze wear a cap!

Yes-

What

sort of cap

coarse cap. D.>es he

it.

make

it

himself?

He
u.se

gives grain in exchange for

It

Why

does he not

make

h:mseir?

would be injurious to

his farming.

Does Hett

Tsze

in tilling

earthen ware in cooking his victuals, or iron utensils Yes. Docs he uiake them himsell? No. his farm?

He

givt'S grain in barter for thcia.

Darkly inninualing ihal he wa5 uuacqumuud .vnU ihe i)iiiMplcii of Ujc divine husbacdmao " ShiQ Nuog."

CHA.P. IV.

SHANG
potter's

ivruNG.

n
for graia

Exchanging grain
and how can the

for these tools does

no injury to the potter,

does not

exchanging these implements

?

bear hard upon the husbandman

Why

Heu Tsze

act the potter, and talie every thing from his

own shop which

afraid of the

he wants to use?

Why

should he be in the confused bustle, ex?

changing

articles

wath the mechanics

?

Is

Heu Tsze

labor this would cause

the

The work of the mechanic and

to be united, replied the other.

that of

husbandman ought not

thea

(said Mencius) are the government of the

Empire and the labor

that

of the

husbandman

the only

employments

may

be united?

There are the proper employments of men of superior rank, and

the appropriate labors of those in
inferior

stations.

Were
;

every

man

to

do

all

kinds of work,

it

would be necessary that

and then use them Hence,
it

he should
all

first

make

his implements,

thus

men would

constantly crowd the roads.

has been

said (by the ancients) that

sofiie

some labor with

their minds,

and

with bodily strength. Those

who

labor with their strength,

others, sup-

are ruled

by men.

Those who are governed by Those who govern

before the world

port (or feed) others.

others, are fed

by others.

This

is

a general rule under the whole heavens. *

In the time of

Yaou

was

regulated,

when a

mighty flood flowed on and deluged the whole earth,

-when grass
rise,

and

trees

grew most luxuriantly,

and

birds

and beasts were

multitudinous,

when the
alone

five

kinds of grain did not

when

birds and beasts harassed men, and their traces were in the middle country,

Yaou

was

grieved at this state of things.

He

promoted Shun and diffused good order.

Shun

sent Yih to

* Were there none in inf<irior stations, there would be none to support those who possess education and rank, nnd were there none possessed ef education and rank, then people in the lower walks of life, would live in ntter confusion. The mutual benefit which these different classes derive from eash other's labors, resembles thg advantage which results to the hasbandman and the mechanic from the exchange of those articles which they respectively produce. Hence may be seen, that it is beneficial to the whole coaununity, that those who govero others should be exempt fiom manual labor.


reflate the
fire.

SIIAXG MUXG.

[Vol.

1.

Yih burnt the mountains and marshes, and the

concealment.

anim

lis

fled into

Yu

opinicd nine channels

re-

moved
Han,
aad

the obstacles wiiicli c'lockf^l the rivjrs Tss?

and Ta, so

that they flowed into the sja,

cleared the channels of Joo and

1

^avc free vent to Hwao an

Yu was
that
eii^ht

S.^e
1

and they flowed into

the

Keang.
in

years abroa
his

(r-i^ulatin-r
tlircc

water)

tim?

p issed

own

(.\o<n

times, without

enterin:^.

Suppose he had wished

it ?

to

till

the lields, could he

have done

*
ta-r^'it
thr;;

HdvV

Tsei'a

p?:iple

to s

>

v,

p! uit

an

rMrthe
prin-

live diff'erent

kinds of grain.
pejplo were

perfection the

When the fed. Mja h

if

^^r.iiu

was

br:)Uiat to
t'a
'

ivo

by n

itur_^

ciples of rectitude in themselves, bat,

theyarjfel,

clat'iil,

and kept at ease, without

the brutes.

bein^- taui^hf, they difler

little

from

The holy

mm
i.

was

i^rieveJ

about

tliis,

and omp'. >yed

Keth as an instructor

c.

appointed him to the oIBce of Sze Too,

t'le

that he mi-^ht toicli then thj duties of that fither an

1

huuau

rel itioas,
1

viz

soa s'aould b3
t'r.it

alFj-jtian at?,

Friac3 an
1

minister
a pro-

should b3 upriu^ht, per distiactioa,

tion,

husbinJ and wife shoul

an
I

obs

'rv^e

ta^t old
Yaou)

you!ii: slioull

kejp a just

grada-

an

that friends should be fiithfal.

(i.e.

Fant^ Ilciin

said,

make them
lid

labor,

leulthem,
ihem, and

comfort them,

make them upright,

i

them,

wiuL,'

In the n%ii of tlip (\tnA, intTv p.'uple sjlK^ret, lio'v imn siicccsiiv.-i / nrose, an I ^ra'uaUj regu laltd Unties, but even in ibc ti;ue of anu a pro,iv< re^'uLuiou had not been eirecieJ. *

The

faraons Yioii

is

said (o have died 22:J

t

>

venrs hefore rhrist. or

2"2f> Y,-nr<

hofor* Noah't

Sjtm? hive co iji?ft-i: j I thit if ('Iiiu.mi? IoI-i^-, h>i I tli ii le^nlod hv iho norid Hiflood. toriun reTiT to the dame event. It dot- not ap|)e;ir, h<)xv,'ver. h. tlie u'love actiirit of tlio flood thai lhv moan to nnv thil it wi^ o.M*i->ioiel lv in/ sii Ion 'iit'nf I'tri^ if ih^' ij.eu dop, or aov xtr4'rdMiir, o leniii-' of the wiuduvs o' heneri, hrit that fi'im thf rrealion of the world,
dotvij to tbf? tifju? of

higldy

deiriiiK'iit

il

Vaon. t'l iMil h.il h ;! ovtII v.. i with >v Uer, |oie<'o) vhich to the fniiiH of the i-irtlj. and in oth-r nMp'M'I'J verv injnri" to th.' ha
I i

8pi-.iuH HI I th It Mil! w;iti'r .VH |) 1 i!i! (>..) oi- i"Ii III I ! b / h < r>r's. di not moan n to say that th-si cir .-'i n<(. ni** are i fi "i-'it to le 1 1 o ifi Rerl lin ciiicluslori th:t th? Motaio flooi muit hwe 1>3 fa lurfdcllv ditio n iVj u th It of I hi! C'lin.'*?. bit w- I'un'v thi? deerr th u'xni.ler.iiioi of iho^e who plead for ibu ducliiao that .MoiM and lh Chiuese liiiluriuu

*M nai

ri'ftr to

the

same

evi-ut.

Chap. V.]

SHANG MUNG.
when
to adviinoe in virtue.

St
they follow,

cause them to obtain their original rectitude,

stiraulite

them

Thus

did the holy

man feel

anxiety abo'ut his people.

Had

he leisure for husbandry think

you

Yaou was

grieved that he could not obtain a Shun,

Shun was

vexed that he could not obtain a Yu and a Yaou Taou. * He who is vexed about an hunJreJ acr^s not being tilbJ,i3 am'ira farmer. To assist men with money is called " Hwuy" (liberality).
whct is good, is called " Caung" (adelity). To instruct m^n To obtain men to govern the Empire is called "Jin" (benevolence,
i i

or perfect virtue).
is

H3nce,

to give

away
to

the Eii;)lre to another

is diffi-

easy, but to obtain proper

men

govern tae E.npire

cult.

Confucius exclaimed, great was

heaven that

is

great and only

!

Yaou as a Prince! It is only Yaou could imitate <or equal) it.

find

Vast and

raagniiicent
r..

The people could

no words

sufiici-

ent to praise hi

As a

Prince h3 was lofty and he viewed the

mere circumstance of having the throne of the E npire as nothing. Did not Yaon and Saun eaiploy their whole minds in governing
the
I

E npire

yet they did not plough the fields.

have heard of the people of

Hea
in

(China) renovating the bar-

barian^;, but I

have not heard of the b \rbarians renovating the

Chinese.

Chin Lean; was born

Tsoo and being

delighted

with the doctrines of

Chow Kung and Confucius went

north

and
in

in

it.

China studied the learning of the north, and excelled He was what is called a man of great talents and worth.

Your
their

brothers followed him soaie ten or twenty years, but

when

master died they turned

their

back upon him

(or

opposed
for

his doctrines).

When

Confucius died, after his disciples had mourned

him

three years; they prepared to return

home and on

this

occasion

* That is thej felt great anx.ietr for the orood of the E.npire, until oncethev obtained these worthy mea who afterwards proved such emineut aad extensive blessings to the whole ooiaipunitj.

P>
went
in

SHANG MUNG.

[Vol.

1.

and bowed to Tsze Kung, and wept till tlipy all lost Tsze Kun^ erected a their voices, and then returned boaae. years lon^xcr, and then shed at the toinb and rem-^ined three returned home. After warils Ts^e Hea, Tsze Yew, and Tsze
Chang, considering that Yew Jo resembled the sage in appearance and manner, wished to conduct themselves towards him, in the same manner as they did towards Confucius, and tried to compel Tsaag T.sze to this. Ts^mg Tsze said, this ought not
to be done; that which
in the
is

washed

in the

Kean'z

Nan and

bleeched

autumn sun

is

truly white

and cannot be made more clean,

nor more white. *

At

present, you, Sir,

this

oppose the principles of your preceptor,

and follow

southern barbarian chatterer,

who knows not

diflfers

tbe principles of the former kings. This conduct

from that

of Tsang Tsze.
I have heard of birds leaving the

gloomy vale and removing to

tliey

the lofty tree,

lofty tree

but

have not heard tint

descend frorath e

and enter the gloomy cavern.

The Loo Tsung says beat the Jung Teili (barbarians) and correct the people of King Shoo, f Now since Chow Kung would beat them, you. Sir, have not made a good change in Imrninj
of them.
If men would follow the principles of HtMi Tsze, then there would not be two market prices, nor any deceit in the country, so that if you sent a boy five cubits high to the market, no one could impose upon him. Cloth of the same length iwpuld l>e the same price, and hemp and all kinds of silk of the same
referred to the circnmstnnce of the disciples of Cnnrnriu^ fhn? moaminT for liim : Iim vf-ry api)i':iranre nn m i-iner hh predentin j a con-i*r\t.to tht' inanoeriw nn\ d.-lucj.-d pnplU of Cltin l>(-'i.; ace I. The intention of Tsnrt;: Tszr'i ^rds to shew his fellow disciples that Confucins ouKi not b. eiimllel. nn I th u it vta* fcii upcremiuenl virtue, oot bis oatwar J resemblance, that wa< the proper objeoi of iheir rT^rence.

The sapc

and

t\i\i% resiH*(niti

vrliich the unRirileMil

wn

Kaag

wu

the oripoil oaoie of

Tsm

Sboo a couotry uoar

to

Tsoo.

nAP. v.]
-yreight

SHANG MUNG.

85

would be the same price. The same quantity of all kinds same price, and shoes of the same size would be the same price. Mencius replied, things are naturally unequal \n value. Tiiey differ one, five, ten, one thousand and ten thousand fold. If you. Sir, make them all alike, you will
of grain would be the

introduce confusion into the Enpire.

For instance,

if

the price

of small shoes were the same as that of large shoes,

who would

make

large shoes

To

follow the lerelling system of

Heu Tsze

would lead to deception. the Empire

!

How

could

it

lead to the regulation of

5.

Che, of the sect of Mih, employed Sen

Pe

to

ask an in-

terview with Mencius.

Mencius
unwell.
it is

replied, I really

wish to see

him, but at present I

I will
here.

am
;

Wait

till

I get better

and

pay him a

visit

not necessary that he should come

At another

time, he again begged to see Mencius.

Men-

cius said, I can

now
tell

see him, but, if I do not deal uprightly with

him, our doctrines will not be clearly exhibited. I will therefore

correct him, (or

him

his errors plainly).

have heard that

Tsze

is

a disciple of Mth.

Now,

the sect of Mih, in conduct-

ing their funeral ceremonies, consider plainness and narrow-

ness proper. If

he Goasidcr his

own

Tsze thinks of changing the world, why should principles wrong and not honor them? But

E Tsz3

buried his parents in a

handsome manner

hence, he

served them in a manner which he considers pectful). *

mean

(or disres-

Seu Tsze

told this to

Tsze.

Tsze

replied, this is also the

doctrine of the Joo, (or learned) sect.

The

ancients said, "Pre=

serve the people as yon would your

little

child."

What do

these

words mean? I consiJer that there should be no difference in our love of men, but that in order of tine it should b3 first mapifested to our parents.
* According
to the

Jen Tsze
Mih
a

told these

words to Mencius;
is

priaciples of

sumptuoas funeral

disrespectful.

34

cSHANG MUNO.
E
Tsze believe that he ought

[Vol.

1,

Menciiis replied, does

to love the

child of his neighbour the

same as
*

his brother's son.

The pasthings from

sage which he has quoted merely signifies that a

ing into a well
is

little child's fall-

not

its fault.

Heaven produces

one root, but according to

Tsze they have two

roots.

In high antiquity they did not bury their relatives.

their relatives, or parcn'ts, died they

When

threw them Into the ditches,

Afterwards, wlien passing

preying upon
their
tlje

])y,

they
Tlie

saw

the wolves

corpses.

perspiration

and worms came out oa

spades, and

foreheads,

they

looked askance and could not bear to

see them.

They

returned, brought baskets and

right.

covered the dead. Their covering of them was

is

Thus

there

a principle in nature which leads

men (good and

filial

children)

to bury their parents,

Sen Tsze reported

this to
it

Tsze,

who

instantly adopted the

principle (or recognized

as just.

CHAP.

VI.

1.

Chin Tae said, not to wait on the Princes

is right,

but

to

do so seems but a small thing. If you w ould once wait upon them, the greatest advantage that might result from it, would

be, that they

would be

led to rule according to the ancient royal

laws, and the least consequence would be, that they would be

induced to imitate those

who have

ruled

by force.
eight."

Che
*

says,
Tsze

''

Bend one
tt a loss
<rcX

cubit to straighten

The book Thus it

exirlcain himself from the dilemma In which ht wa meanreforritr^ to the words of the Kanj Kaoo. But the ing of thes.- words is, ihtt whon lilllc chihl tiiiiihles into a wril it is not its fiiuU, nor is it fault of ignorant people when thc^ violalt: the laws ; and that oa ihis ground ihejr alioald the
heinjf

how
o(F

to

caught, endoavoretl to

by

hulh be ircati'd
t

witli e'pial

tfnderncss.
If, llicn, it br riijht iti the verjr nature of its rU". fauool be honoring theiu l-j do it in a nhnbb^ ruiuunr.

tliJiiga

PfOaj this vo C'JTW our Uad,

the caitom of hurrin;; took

it

Chap. VI.

-SHANG MVNQ.
it, (i. e

3.5

appears you might do

plied, formerly.

visit the Princes).

Mencius

re-

King-,

Prince of Tse, when going out to hunt,

called the officers

Tsing

flag

who had the charge of the game parks, by the on which account they did not answer the call. *
to put

The king wished

them

to death.

determined scholar

(said Confucius), forgets not that he

may be cast into a ditch, and

a hero forgets not that he

cius thus praise

may
it

loose his head.

Why

did Confu-

them ? AVas

not because they did not answer

the

wrong signal?

Why

then should I go uncalled? Besides, thus

eight, is

bending one cubit to straighten

spirit;

done from a gain seeking

it

but once indulge this

spirit,

and

will

seem

right to

bend

eight cubits in order to

make one

straight.

In former days, Chaou Keen Tsze sent

Wang

Leang

to drive

the hunting chariot of his favorite servant He. the whole day without
killing

They were out

any game.

On

his return, he said

he is the worst charioteer under heaven. Some one having informed

Wang
after

Leang of this, he begged

to go out again with him,

and

much

entreaty he prevailed

upon him

to go.

In one morn-

ing they caught ten birds.

that he

When

they returned, he reported

(Wang Leang) was

said, I will

the best charioteer under heaven.

Keen Tsze
chariot.
will not

always send him with you to drive your

This was told t6

Wang
kill

Leang.

Wang Leang
;

said, I

do

it.

When

I drove according to the proper rule, in

one whole day, we did not

that rule, in one morning

any game

but when I violated

we caught ten birds. The She King " Let the driver keep his course, let the archer hit the says,
mark." I

am

not accustomed to ride with

meaa fellows.

I there-

fore beg to be excused.

* The Tsing was tbe flag by which the Ta Foo officers were cal led out, but the Pe Kwan (or leather cap) wss the signal bj which tbe officers of the pleasur e parks were summoned to tbe chase.

86

SIIAXG
if the

MUNG
to

[Vol.
bend to the

1.

Now,
animals,

charioteer

was ashamed
doing:,

will of the
hills

archer, althoui,^h,

by so
I

he mii:ht liuve taken

of

why

should

bend

my

principles to follow another?

You are under a mistake, Sir, he straighten others. *

2.

who bends

himself cannot

King Chun

said,

were not

Kung Sun Keen and Chang E

all

men

of worth and valor?

Once angry and

the Princes

wer

when calm all under heaven was at rest. Mencius rehow can they be considered great men? Have you not studied the Le Ke. It is the father who caps the young men, and themother who manages the marriage of her daughters.
afraid,
plied,

On
her

this occasion, she

:

accompanies her

to the door,

and cautions
husbands,

"Saying married women ought

to otfend

to reverence tiieir

and be careful not

the right path."

them and consider obedience to b

To

dwell in

These are the duties of wives and concubines, f to sit in the upright the wide house of the world

to walk in the great road of the world ho not to to practise his principles with the people get into practise them alone not to become licentious by riches not to be moved by poverty nor bent by martial awe, such a
seat of the world
oflice
if if

person
3.

may be called a great man. Chow Scaou asked whether superior men
in

of ancient times
records

wished to bf
say that w hen

ofHce?

INIrncius

said, yes; ancient

('oniiiciiis

was

three

months out
left

otoflice, he

seem-

ed vacant and at a loss.

When

he

a country he carried the

proper iutrodurlory
says, that
if

presents along with him.

Kung Ming E
ot'

the ancients were three

other.

months out

otlice

they

condohd with each

vo into or

principle* should he ail-ipteil, linn th^t thej ihould an irn^ijulHr niuiiiiLT. On this aocniiiit m-itliur Coofuoiat, aor m. ii'-.ius H n;c.et'dol in hrin^itr^ tli;ir prin iplei into prarticfl. Mcaaii';^ llial the-o* two nvii by Utttei^ auJ crulcbin^ {o\c their power au\ tbuii actad a4 t wives or coucuhiuck oughl to do.
anrrienls

Thf

would

r:itlici. lljat llicir

rrlir* t'ntin ollice in

Chap. VI.]
4.

SHANG MUNG.
asked,
saying,
is it

ST

Pang Kang
to

not extravagant to be

followed by some tens of carriages, and some

hundreds of

men, and

be supported by Princes of states?

it

Menciacto

us replied, unless

accord with justice a single bamboo or buck-

et of food ought not to be received

from others
it

but since
in
;

it

corded with justice I do not think

was extiavagunt
you, Sir?

Shun

accept of the Empire from Yaou.

said the other; but
it

Do

No

do not,

seems improper that a scholar should have

salary

who

is

without merit.*
if.

Mencius
too

said,

Sir,

you do not interchange and barter, so as to

deficient, then the

husbandman will have much grain, and the women will have too much cloth. But, if you make an exchange of labor, then cutters of wood and cart
Wrights will have support from you.

supply those who are

Now, suppose
lial piety,

there is a

man

here,

who

within exemplifies

fi-

and without brotherly afi*ection: observes the principles of the former kings and hands them down for the instruction
of future ages, and yet does not obtain support from you.

Why

should you honor cutters of

the

same time

lightly

wood and carriage wrights and at esteem those who practise benevolence
is

and justice If
But, the object of the mechanic,
to get a livelihood
;

is

tha

also the object of the superior man, in practising right princi-

ples?

Why

do you.

Sir,

ask about his object?

If he do

work

for you. Sir, he ought to

have support from you.

reward him for

his intention?

Suppose

then, that

Do you. Sir, a man in or;

intention being to find support, would

namenting the walls of your house, should destroy them his you give him wages or
Sir,

not? No. Then,

but

you do not reward a man

for his intentions,

for his merit.

At that time Mencius, had succesively paid his respects to the different Princes, wishing ta he employed and was followed by a great number of students snd carriages. Pan Kang wa doubtful whether such a retinue together with the support required from the Princes wag not
rather extravagant.
to teach Pang Kang that the advantages resulting from having the litecountry, being of a moral natur* and tending to establish the people in the knowledge and practice of right principles as well as to prevent the spread of false doctrines, were fax greater than mere mechanics could boast of.
t

Mencius meant

rati in the

88
5.

SHANG MUNG.
Wan
it

[Vol.
is

1,

Chang;, inquiring said, Suiio;

a small country,

if

at

present
kings,

should put in practice the goverameut of the ancient

it.

Tse and Tsoo would hate and invade

Wiiat should be

done in this case ? Mencius replied, when Tanjy: dwelt in IM he was neiglibour to Ku, whose Prince acted irregularly and did Tang sent a messenger to inquire not sacrifice to ancestors.

why

he did not olfer sacrifices.

His reply was, that he had no

victims.

Tang sent him oxen and sheep. Ivo Pili ate them and did not ofter them in sacrifice. Tang sent a messenger to ask why
sacrifice.

he did not
purpose.
old

He

replied, that he
till

had no grain

for that

Tang

sent his people to

the fields for them.

The

and young carried food to the laborers. Ko Pih led out his people and seized the wine and food which they carried. Those
not give up what they carried, they slew. They
rice
killlittle
is

who would
ed a

boy who was carrying

and

flesh,

and seized

these.

This

what the Shoo King refers to when it says that "The peo* ple of Ko were enemies to those who carried food to them." He went on account of the murder of this boy and conquered,
All within the four seas said
that he

or punished them.

took

revenge in behalf of
to enrich himself

by obtaining the Empire.

common men and women, and did not wish Tang commenced

his conquering, (or chastising) career in

Provinces, and found not an

Ko and subdued eleven enemy under heaven. When he

to

turned his face eastward, and conquered, the strangers of the

west grumbled, and when he went southward

iiothern people complained, saying,

subdue, the

why make

us last?

The peofor

ple looked for

him with the same anxiety, that we look

rain in the time of great drought-

The people returned

to the

markets without any interval, uor did any change take place He cut off the tyrannical in the labors of the husbandman.
Princes and comforted the people.

His coming,

like the fall

of

Wan
aii<l

Clian^
the

prcat.

virtuf. iJn* %ma\\ my hrcomil di(1 not know, that wlicro there in pennine wfnk strong, bcuce, Mencius refirrcd to the rouduei of Tau^ to prvt that this

ii:hl hv Uie case.

Chap. VI.]

SHANG MUNG.
;

seasonable rain, made them glad. The Shoo King says, " Wait
till

our Prince come

he will not be cruel."

There were some who did not submit to him

(Woo Wang). He

went eastward, subdued them and gave peace to the people. The people filled baskets with black and yellow silks, and went to meet him, saying " Welcome! our Chow sovereign we shall now be happy." The officers put black and yellow silks in baskets, and went out to meet the officers of Woo Wang and the common people put food in buckets, and drink in bottles, and went out to welcome his people. He saved the people out of the tir and water and cut off those who oppressed them. The Ta She says, our Woo displayed his martial glory, entered the borders, and cut off the tyrants. His conquering glory was brighter than that of Tang. Sung does not practise kingly government. If he exemplified benevolent government all within the four seas would lift up their heads and long for his approach, wishing him to be their Prince. Were this the case, although, Tse and Tsoo be great, what occasion would there be to fear them? * 6. Mencius, conversing with Tsae Puh Shing, said, do you,
;
;

Sir,

wish your Prince to govern well

matter to
you. Suppose a Ta Foo

I will clearly explain

Tsoo wished his son to learn the language of Tse, would he employ a Tse man to instruct him, or would he employ a Tsoo man? A Tse man said But if you employ one Tse man to teach him, while the other. they are all Tsoo men who daily converse with him, although you daily beat him, wishing him to learn the language of Tse, he will not succeed. If you place him in Chwang Yuh for several
this

of

years, although

you daily beat him wishing him guage of Tsoo you will not succeed, f
jH

to learn the lan-

Some of tbe ofiJceM of Chow assisted him to tjranoise orer the people, and did not subto his conquerer Woo Wang, hence the latter punished them atid delivered the vietini* f their oppression. His glory in cutting off the monster Chow, and rescuing? the Empire from the most cfuel oppression, was truly speQdid. The Prince of Sung did not in reality wish to practise benevolent government, and was totally ruined by Tse. Chwang YuU is th-? awce t Tsa Pufa Shing vfus 8 government officer of the Sung couotiyf a village in tte Ts$ covaitr^.

90

SHANG
officer

iMUXG.
Iiis

[Vol.
situation
is like

1.

An

of government loosing

a Princt

loosing his throne.

The Princes ploughed The Queen cultiin order to prepare sacrificial grain. the silk >vorni, in order to make ready sacrificial vated
If the victims were not prepared, nor the grain dress-

The Le Ke

says, "

robes. "*

ed, nor the clothes in trim, they

if the

presumed not

to sacrifice.

But

scholar has no hmds, he cannot sacrilicc.

If the victims,

vessels

and robes are not prep

iretl,

they presume not to offer

sacrifice nor to liave feasts.

Was

it

not then with reason that

they required to be condoled with?

But why

did they carry introductory presents along with them,

when

they went out of office?

The

scholar's being in olBce refields.

sembles the husbandman's ploughing the

Why
men of

should

the farmer on leaving a place leave his farming implements be-

hind him? The Tsin country

is

a country where
I

talent

and worth are employed, but

are

have not heard, that they

as this.

so eager to

get into office

Why

have men of
replied,

worth such

difficulty in getting into

is

office?

Mencius

when a son

born his parents wish him married, when a daugh-

ter is born, they

wish her wedded.

all

This
But,

is

the heart of fAthet

and mother, and

men have

it.

if withojit

waiting the

commands

of father and mother, or the mediation of the go-be-

tween, the young pair should bore holes in the wall to peep at

each other, both

despise them.
thi'y

tlieir

parents and
really

the

whoh' nation would

The ancients
tlic

wished to go into .office, but

scorned to do so in a disorderly manner.

To go into
like

office

not according to

proper mode,

tliey

viewed

boring holof

through the wall.

It bat hrn and i- %U\\ thv rtntom in Cliinr. for the Emperor nn.l lii^'li oiricors of slate to tliP nioiijjii on the lir^t (lav of thf lu-w >fiir. to .nliiMt how iimrli iiiiporliuue tln-v attack to tlir cullivhliun of ihp j^rfiiind. Thf Kiii|ires in anoieiil times was aoiMi.sionwd to abf w her \'mt\t BubjectB au example ol ioduatr^ l^ Temiti,; llic silk wonu wiilj licr own hauii.

hoM

Chap. VI.]
You,
Sir,

SHANG MUNG.
say that See

91

Keu Chow
atid

is

a virtuous scholar.

Were
Chows,

he placed in the Palace,

were
live

all

the others, whether oidy or

young, high or low,

with

who

at court,

Se^
is

Kew
bad?

whom

could his majesty practise what

On

the

other hand, were none of the courtiers, whether high, or low, old
or young. See
is

good

Keu Chows, with whom could the king do what What can one See Keu Chow do for thp king of Sung
alone
?
.

.when
-.7i
'the

left

Kung Sun Chow asked Mencius, why he

tributary Princes?

did not risit

Mencius

replied, the ancients, if they

were not

in office, did not visit *

,.Kwin Yii

Muh

leapgd over a wall to avoid

it

(seeing a Prince).

Lev/ shut the door,

^nd

did not receive him, (the Prince).

Tliese carried the niatter too far.

this is manifested, it is

When
(i.

such earnestness as
to call him),

proper to see them, f

e.

Tang

lie wished to see Confucius

but

hated doing what Was rude.

When

Ta Foq

sends a present
to receive
it,

to biVe bf the literati, if the latter be not at

he'^itiust^^go

home

and pay

his respects at the

door of the giver.

Yang

.'Ho

spiexl

out when Confucius was from home, and sent him

!k fdt pig, dressed.

<

Confucius likewise fjund out when Yiing

Ho

In this case ^yas from home, and went to pay his respects. jyangHo was first in observing etiquette; how could Confucius hej.p going to visit him ? J Ts"ing Tsze says, those who shrug up their shoulders and force
a flattering laugh, labor harder than the

man who

in

summer

* The ancients who possessed leanin<r and virtue, shevved the high value they pnt upon thenaseU-es, bv not pHving the iirst Visii to a f^rince; under who n tiiev did not hold an oHice. If the Prince wantei tliek, counsel it was his datv to wait ou theai in pers')n. t Kwan Yu Mnh VivM hi the reij^n of Wan Priace of Wei, and See Levv in the time of Muh Prince of Loo. and Muh wished to see these two gentlemen, b'lt tliev not bein^ in their service, were detenni'iei not to see theai. Bat thev were too stilF: because, these Princes proved the sincerity of their wishes to have an interview, by coming in person and ought to have been j^ranted this favor. X Althoui^h Yang Ho wished to send for the sage, yet he disliked the idea of doing what vr^s contrary to etiq'iet e ; hence, used a scheme which at once accorded with propriety, and at the same time laid Confucius under an obligation of paving him a visit but the sage not

Wan

'

"

wishing to have au interviewWith this gentlemen, took an opportunity of paying bis respects and retuniing his thanks \yhen the other was from home.
'

92
tills t!ie fields

SIT\XG MUNG.
Tszo L^o snys, whpn speakin:^ to a
n;)t

[Vol.

1.

man

witli

whom
see
8.
tlie

you are
1
I

intimate,

((^r

<lo

not accoril), look

how

he

bliijhes.

know

not such people.

::

Look

at this

and you

will

min

of t'aese

iitlcmen.
1

T.ie Yii\'X s

litl,

cannot just

now

put

in
1

pmctice the
will lii;!iteQ will iliut

Tsinsr system, nor abolish the niarket duties, but

the dues a

little,

aud next year abolish them.

JIow

do? Meueius

replied, this resembles a

man who

daily steals his

nei.;hi)our's fowls,

nid
i

who upon any one

s lyini; to
I will

him, "this

is-

not the con.luct of

superior

mm,"
it

answers,
I

take one less

If

every mouth
thjt the thin^r

till

next year and then

unjust, then give

will stop.

you kiiow
ti 1

is

over instantly, w hy wait

next yen?
9.

Kunu: Too T^ze s^id, outside people say that you,

I

Sir, are

fond of disputation.
M;'ncius replied,
void
it.

presume
I

to

ask whit

is

the cause oftiiisl.

\

how sliould
(

be food ofdisputatio

? I

cannot

a-'

Tile world has

\ist( d for a loni::

time and thrre has beea

an alternate succession of order and confusion ever since the beginnin.<.

In the time of

Yaou

the waters llowcd not in their pro-

per courses, but inundated the middle country; which was inhabited by serp:
to rest.
Jits

aad

dr.virons,

an

the people h id no wh.ro,

in nests

On

the

low grounds they dwelt

on the
hei'^hts

on the

trees.

Those who

lived

made caves

for themselves.

The

SIioo Kinq; says,

"The irregular water alarmed me." The irrej^ular

dcluj^^e
it

water, means th*

nels lor the

of water.

Yu was employed

to cut

chan-

water that

mi-ht (low into the sea; and to drive

the serpents aad drai;()ns into the marshes.

into the channels Koanp: N.in;;
jT^us

and

Ho
on

Fluae.

The water was put Then the danand beasts which

were remov(MJ to a distance,

tlie

birds

injtire

man
('liinoit

dispersed, and

men

lived

the even ground. *

<

(Toots of account oradeliM^e bears more resernblancp to ihc remains and tlooJ ihan to t!ie lliini^ itsclt. Wliellitr uiiy of the posteiiljr v{ Noah on wandiTtu;? to ihut country f.mnd it in tUe -iUte in which it is disi:rih9d in the ab 've and some other |>aHHitt{es of Chinese wiilingit, or L'ot, ii diiUcult to say, but to us it seoms, at least, hi^hl/

Thp

jiotiif

Ircmchduus

prubufilf.

Chap. Vl]
After the death of

SHANG MUNG.
Yaou and Shun,

03

the principles of the sashes

gradually decayed, a succession of tyrannical kings arose,

pulled

who
fields

down

the houses of the people,

and

tr.rned

them into
Their

fishing ponds.

The people had no

place of rest.

were taken from them and converted into pleasure j2:rounds, so false principles and that they had neither food nor clothes
:

oppression

prevailed

pleasure

parks,

fishing

ponds and

marshes were numerous,

and

birds anJ

beasts

When Chow came

was
still

to the throne the confusion of the

came near. Empire

to cut off

greater.

Chow^
Ten.

Kung

assisted

Woo Wang

Chow and conquer

cruel Princes,
there slew him,

Fvir three

years they punished the

of the sea, and

drove Fei Leen into an Island

cut off fifteen Provinces, nnd drove the tigers, unicorns and elephants to a distance. * Tiie empire rejoiced. The Shoo King says, " Great and illustrious were the deeds of

Wan Wang
their

and gloriously did

Woo Wang

continue them.

We

descendants are protected and enlightened by them and

know" not want."

The world degenerated

false

good principles dwindled away, tenets and wicked conduct prevailed, ministers
again,

killed

their Princes

and sons

their fathers.

Confucius got alarmed and composed the Chun Tsew% which Hence, Confucius says, *' They who treats of Imperial affairs.

would know me let them attend to the ChunTsew, and let those who blame me also attend to it." Holy kings did not arise and the Princes gave way to licentiousness. The doctrines of Yang Choo, and MTh Teih filled the
empire. If the learning of the empire did not accord with Yang,
it fell in

with Mih.

Yang

taught that

we should

love ourselves

only, hence

we

should have no Prince.

alike: this is to

Ascording to Mih

we

should love

have no father. Taey who have neither father nor Prince, are mere brutes. Kung Ming E says,
all

men

Chow

* All these governors and courtiers which in his cruel and oppressive measures.

Woo Wang

thus punished, assisted the tyrant

94

SHAXG
in the

\JrXG.
is

[Vol.

1.

when
ble
er

cook house there

ol Tat liorses,

plenty of fat meat,

])cople

in the stahungstarvIf the

abundance

and

wear

the aspect of

and the desarts are covered

;

witli
tlie

those

who have been

ed to death

this

is

leaJiu'^

on

brutes to eat men.

doctrines of Yanj^ and >Jih had not been stopt, the doctrines of

Confucius could not have been

c\hil)ited,

and

false principles
l)e-

would have deceived the people, and choked the sources of

nevolence and justice.

The sources of benevolence and

]()

justice

once

tilled

up, the brutes would be

un

to

devour men.

On
MjI),

this

account,

am

afraid that the doctrines of the saj^e

should be shut up, and wish to oppose the sects of

Yang and

and put away licentious expressions and

false principles,

that they

may

not prevail. If they rise in the mind, they injure

injure the conduct, thej will hurt the gjovernrises again

the conduct,

if tiiey

ment.

AVhen a sage

he

will

not alh?r

my

words.

In former times,

when Yu repressed

the flood, the empire en-

joyed tranquility and peace.

When Chow Kung

united the

western and northern barbarians (perhaps to China), then the

people enjoyed
rest.

lien

Confucius wrote the Chun Tsew,

rebellious, (or <lisorderly) ministers

and

their

sons were afraid.

The She
Shay."

says, " Fight the foreigners and reform the people of

I

Now
I

(Mencius) cannot but support the sages.

Chow

K'lug would have beat those

l*rinf<'.

who

are for neither father nor

also

ish to rectify

men's minds,

to stoj) depraved
licentious conver-

talk, -()j)j)ose artlul

conduct, autl drive

away

sation, in order to second these three sages.

Why
lie

do you

sa^"

that

love disputation?
the sect of

cannot avoid
Mill
is

it.

who can reason

down

aii'l

Yang and

a disciple of the sages. *

The tlin-e sn^cn refTrel lo. are Vii, C!iow Kiincf. nnd Confiiciii*. The doftrinP'j of Vang Mill, ns lh-v tfmlfd to |rH(l tin-n to aft as if thev \\.\<\ tirilhiT fiithcr nor Prlnrc. wto
a<k tin-

wild harliariiiu^ and jtuvii'^e Insists wt ii* diini^orniis, from flu it t"olloved that to confute :\nm idlho' he nii^ht not iiONsesK ii\(elligcuut Wid Virtue equal to the Hjiciciit ifigei; itiU b Ueservvd tu be coosidcrcd tLvir ibUower.
injiiiioiM
\vli(i\(.r

was able hr rcu^onin^

Chap. VI.]
10.

SHANG MUNG.

95

Kvvang-

moderate a
food,
till

Chang exclaimed, was not Chin Chung Tsze a scholar! When in Lhig- he was three days without
nor did his eye see.

his ear heard not,

On

the

side

of the well there was a Le (a sort of plum) which the Tsaou insect had more than half eaten; he crawled to it, attempted to eat
it,

and

after three ciiorts,

managed

to

swallow

it,

after

which

his ear heard,

and

his

eye saw.

Mencius

replied, I

must consider

Chung Tsze

as chief

among

the scholars of Tsze, but, nevertheless, I cannot

deem
he

him moderate.
moderate. *

Were

he to act up to his

own

principles,

ought to become an

ear(>h

worm

then he might be considered

The worm above,

water, f

eats dry earth,

and below, drinks muddy

PTh

which Chung Tsze lived in built by Taou Chih (a robber some say)? Was the grain which he eat sown by Pih E, or by Taou Chih. This he What injury can there be in that, said the could not know. He made shoes and his wife prepared hemp and gave other ?
the house

Was

(a sage) or by

these in exchange for food.

Mencius

rejoined,

Chung Tsze belonged

to the ministerial fa-

mily of Tse. His brother Tae had ten thousand Chung of salary.

He deemed his brother's salary unjust and would not eat of it. He considered his brother's house unjust and would not live in it. He avoided his brother, left his mother, and dwelt in Woo
Ling.

Having afterwards

returned,

it

happened that some one

presented a live goose to his brother, on seeing which he gathered

Kwang Chansr considered that moderation was the beauty of a scholar, and that as Chia born of a rich family, he manifested an extraordinary degree of moderation, bj retiring 1o Ling, and living three days without asking of any one. Bnt, Mencius, while he allowed him the highest place among the literati of Tse, still contended that as Chin Chang held, that we should not be at all dependant on others, he could not on his own principles, bo
*

Chung was

considered moderate, unless he became an earth worm. but as t Meaning that the worm depends not upon men, either for food or house room, Chung Tsze maintained that we should not use any thing which comes through the hands of bad men, and yet dwelt iu houses built by men, and eat grain raisd by men, he did not fol"

low up

hit ovTii principles.

96

SHAXG MUXG
his brows,

[Vol.

1.

up

and said, why use that cackling thing?

On some
it

other day, his mother killed this

to cat.
Ilis brother

same goose and gave

to

him

happening

come

in,

said you are eating

the flesh of that cackling thing! on which he

went out and spewed

lie

out what he had eaten, ^^'hat his motli'-r gave him,

eat
;

would not
in his

what

his wife

gave him, he

eat.

lie

would not dwell

brother's house, but resided in

Woo
he

Ling.

How

did he follow

up

his

ow n

principh\s

Had

become an earth worm, then

tenets. *

he would have acted up to his

own

Of

all

that heaven produpos, or ffirth :joiirish's,

tant part of

man's

iluiv,

is (o luainliiia

man is the jrent^'st, and (he most i>iu>orthe huiimii relutious, but Chung Tsze violated tuese.
!

How

can he who dots so be deemed iin>dejute

End

of Vol.

I.

CiiAP.

VIL]

HEA MUNG.

97

CHAP.

VII.

1.

Mencixis said, that even the quick si^ht of Le

Low and

the ini^enuity ot'Kung

Lun Tsze

could not

make

things square and

round without the compass and square, nor could the bright
talent of the music master

Kwang

have formed the

five notes,

had he not used the six

rules, neither

can the principles of

Yaou

and Shun without the practice of benevolent government give peace and tranquility to the empire. Suppose a man have a
benevolent heart and a benevolent character,
benefited by his favor, he cannot be an
this is
if

the people are not

to future ages,

example

because he does rot put in practice the principles of the

it is

former kings. Hence,

is

said, that

empty, (or dormant) virtue

nor can dead laws reduce themselves to practice. The She says, " He who neither errs, nor
not sufiicient for government,
forgets,
is

the

man who

accords with the ancient canons.*' It

never has happened, that those

the former kings have erred.

who have

followed the laws of

had to the utmost exerted the strength of their eyes, they used the compass, the square, the measure and the line to make things square, These are inexhaustible in their round, even, and straight. When they had exerted to the utmost the strength of use. their ears they employed the six rules to render the five sounds When they had Tlie use of there is inexhaustible. correct. ployed their minds to the utmost, they added compassionate
the sages

When

government, and benevolence covered the empire. *

* The intention of this section is to shew, that all good government must be formed on the mo-'els laid down b the ancient kings, and to reprove those who merely know and praise the principles of these worthies, but' do not reduce them to practice in governing the people.

08
Ilcnco,
it is sai<l,

ntX MUXG.
that those

[Vol. 1L
wisli to

who

make
tliose

tluii;i; hijj;h,

ought

to

rear

it

on an eminence, and that

in the

who wish

to

make

a thinj; deepshouki be;;in

N\h() in

channel or marsh. *
the
lirst

How
onu'ht

can those
to

u^overnini;

(Id

not loUow

kinus, be

said to be wise!

Hence,

it is

only the benevoh nt

who

occupy a
tlic

liii,Hi

situation.
\u\;h

It'

man who

is

destitute of be-

nevolence holds a
nioni;"

situation, he disseminates his vices a-

nniliitinh'.

\\'hen

superiors have no

jjiiiK iplrs

by

which

to rei^iilate thinus, inleri(^rs iiave

no rules by which
-p

to re-

gulate themselves.

When

the Prince does not

ly

sincere re-

gard to the path of rectitude, his ministers will not respect the
laws.
It is

AVhen superiors violate justice, inferiors break the laws. mere j^ood chance, if the nation be preserved in such cir-

it is sai<]; that the want of stroni; fortiiicanumerous armies, are not the calamity of a city, nor is the want of extensive territory and <;reat riches injurious to a nation, but when superiors know not proprietv, and inferiors are

cumstances. Jience,
tions and

iintauiiht, then rrbcllion

and rapine

will rise anionjj the people,

and

will

be followed by speedy ruin.

about to overthrow (the

inir it."

The She says, " Heaven is house of Chow) be not delatory in sav-

He who

is

unjust in the service of his Prince, destitute

of propriety in his daily conduct, and

inir to

who speaks
is

not accord-

the

])rincii)l<\s
it

of the former kings,

that he

dchitory and slujrgish,

who exhorts his l*rince to do what is diHicuIt, reverences him; he who explains the principles of virtue and re])resses the licentiousness of his Prince, may be called respectful, but he who s.iys, " my Prince is not able,'' is called a
M( nee,
is said,

robber.
2.

fection of the square

Mencius says, that the square and compass are the perand round so is tin* sage the high(\st ex;

ample of (he human

*

relations.

Hi'

who

wisiu's to be a l^rince,
in
lliit

An

mm OQ(;ht

to Mvnil

tliemxelTrs

of local

ndvantngc^

would >{o\.Tn well, mimt aviiil ki^b antiquilT. If thrjr do lo,

tlirinh"( of tlu* prinriplrii rsinMisluMl

(liey will cailv uccoiiipliBli

nmnnor, ko tlios4> who hy (ho roxal %n%tt oi

great ihiuj^i.

Chap. VII.]

HEA MUNG.

99

ought to do the duties of a Prince, to the utmost, and he

who

wishes to be a minister, ought to do the duties of a minister to

the utaiost.

He who
Yaou

does not serve his Prince as Shun served

his Prince,

Yaou, does not respect

his people as

and he who does not rule

Confucius says, there are
carries tyranny to the

did, robs them.

only two paths, virtue and vice.

He who

highest pitch will be slain, and his throne will be lost (to his
posterity).

He who

does not go so

far, will

endanger his person

and diminish
they

his territories.

If once one get the

name

of being

dark and cruel, although he

will

may have
for

filial

sons and grand -sons

not be able, for one hundred ages, to wipe of the stain.

The She says, " The beacon

the
3.

Yin
I

is

not distant;

it is

only in

Hea D} nasty."
it

This

is

what

mean.
gained the Empire by be-

Mencius says, three families

nevolence, and lost

again by the want of benevolence. *

The

Provinces of the tributary Princes decay, or flourish, are preserved, or lost

lent,

by the saine means. If the Emperor is not benevo

If the tributary Princes

he cannot protect the four seas.

are void of benevolence, they cannot protect the local deities.

If the high officers of state are not benevolent, they cannot protect the Ancestorial Temples,

and

if

the literati

and common

people are without benevolence, they cannot preserve their four

members, (own persons).

The men
violently.
4.

of the present day hate death, and yet rejoice in vice

thus, they resemble those

who

hate drunkenness, and yet drink

Mencius says,

if

you love

others,

and they do not shew

affection to you,

examine your benevolence. If you rule men and

they prove disorderly, examine your wisdom. If you

show

res-

Woo

These three families, or dynasties, vrere Hea ,Shang and Chow. Ya, Tang, Wan ead gaiad the Empire bj hene?oleiice, and Kee, Chow, Yu aad Le, lost it bjr the want of t4CYoloce.

100

HEA MUXG.
it,

[Vol.

11.

pect to others and they do not return

examine your respect.*

If you do not succeed accorJin.; to your wishes, turnrouni up-

on yourself.
heaven

If

you be correct
you.

in

your

own

conduct,

all

under

will folioAv

The She
are
:

s.iys,

"

He whose mind always

of spfakini: of the

accords with divine reason, seeks iihundant bliss."

5.

Menciiis

li

1,

men
tlie

all in

the

h'.ibit

Empire and of
lies in
tli3

the Provinces

Now,

the foundation of the

Empire

proviiicos,

foun

Liti.)n

of provinces in

families,

and the fouml.ition of

G.

fa:iiilies in indivi.lu:ils.

Mencius says,

to jiovern is not dilhcult:

offend

not the

ministerial families.

What
w'n
it

these hvj^h families desire, the whole

Province desires, and

whole Provinces desire, the whole

is

Empire desires:
tion m;iy
7.
lill

when this

the case, your virtue and instruc-

the four seKs.f

is

Mencius sys, when the Empire

virtuous, those of inferi-

or virtue will serve those of superior, and those of inferior talents willo!)ey those of superior abilities:
is

but when the Empire

jj^reat,

not in

th;' ri;,dU

path, the small

t!ie

must serve the

thin^^s

and the

weak must
heaven.

serve

strong.

These two

are lixed by

He who

accords with the will of heaven, will be preit,

served, but he

who disobeys
Tse

must

p.^rish.
al)le to

KiuLT, Prince of

s lid, to

be neither

command, nor

willinii: to o1)ey, is to

be cut olffrom men, and weeping gave his \Wm).

dauL::!i(cr in ni,\rrii'j:e to

At
is

i)r('seat,

a saiall country imitates a large country, and yet

ashaini'd to receive its

mandates

this is just

lil;e

the scholar

If I love othen, and ihcy do iijf li)ve m?, I on^hl In exntuinc myself lest rar benerolenco be nol |><M-r-L-t, In tlie Siniitf lu iiiner I ou^lil lo uct in rcrcrcnce U) wi.sJoiu aud repeol. t Wh-n ibe triliitarv Prince, in ler tho Chi v familv. were nt wir, encb tru,?i{ling for the Imprriul thruiK-, I'le hi^h o:iiciT<i o'l;ire hiJ lo*t llie pn.h of viriiic. mil bid iissnmwl ffreat aulliori'.v to tlicmsi-Ivt-s. .Mon-over, lb iiiirt Is of the people h i>l loii' de,u'Hilcd on them, hone* iind bmn^lil imf">ri'i lli'v ini^ii h Nr f.iile.l hii'l tbi-ir I'riiics atti-'ii.t cl to iti.l ir t'u- n ' arry miilicii okvii liiM(1<. TlHTrfon-, Menriu* ndviu'd llivin to ;jo t-i ibe root of tlie evil, und b/ llioiii thai bv %o doin;, iUturin^ virtiiotiw pcrsoiiMl oimIjcI hii idni* the hi-artt ofllicir luinMlcrii after whicli tlu'v mi^ht wuh ea dilla th'ir wonM rtSt li-j the h'-nrtH of tin? wliolf p npirc good i-di;culiun ibiough Uio couulr; aiid thus biing 1I the people uuder their gcutlo waj.
.

Chap. Vll.]

HEA MUNG.
to be

101
it

who

is

ashamed

commanded by
its

his master. * If
is

(a small

country) be thus ashamed,

best course

to learn of

Waa

Wang.
space of

If

Wan Wang E
npire

were imitated, a large country

in

in the

five years,

and a small country

(i. e. its

seven years would

give laws to the

perial throne.)

Prince would ascend the Im-

The She King

than
ten

says, "

The descendants of Shang were more

gave the decree, the
for

thousand.

When Shang Te

descendants of the S'lang finily sub.nitted to Chow,

divine decree does not always rest in one.

the

The

a])le

and talented

men

of Yin assisted at the sacri.lces in the cipitil of

Chow.

Confucius says, great numbers cannot withstand the benevolent.

Hence,

if

a Prince delight in benevolence, he

will

not have an

enemy under heaven.

Now,

if

any one washes

to

have no enemy under heaven, and

does not practise benevolence, he re^enhles a

maa who on

tak-

ing hold of somethmg hot, does not codI his hiid in water.

The

She says, "

in water.'*
8.
sit at

Who

handles any thing hot without cooling his hand

Mencius says, can the unbenevolent be advised? They

ease on the brink of ruin, esteem their calamities profitarejoice in

ble,

and

what proves

their ruin.

If the unbenevolent
lost,

would be reasoned with,

their families destroyed ?

how

could their countries be

and
the

Fomerly, a boy sung, "

When

streams of the Tsang Lang are clear, I will wash the strings of

my

cap

in

them, and when they are

muddy

I will

ish

my

feet

in them." Confucius said, listen to this

my

children, (disciples).
his feet.

When

clear he-

washed

his

cap

strings,

when muddy
if a

This depended on the water

itself.

Now,

mm

first lightly

esteem himself, he

will afterwards

be lightly esteemed by others.

subdued by the emiaent Tirtue of of Chow.

* The descendants of the royal House of Shang were numerous, but were all completely Waa and Woo, so that they cheerfully submitted to the bouse

102
If a family
first

HEA MUXG.
destroy
itself,
first
it \vill

[Vol. 11.
afterwards be destroyed
itself, it will

by others; and

if

a nation

conquer

then be con-

quered by others. *

which heaven sends may be avoided, but the miseries which we bring on ourselves we cannot live under.
9.

The Tae

Ke.l says, th^ c ilamities

Mencius
There

said,

Kee and Chow

lost the

Empire by having
loosin;^ their affec-

lost the people,

and they

lost the people

by

tions.

is

a proper mode of

obtainin*,^ the

Empire.
is

He who
a

obtains the people; will obtain

obtainiiii; the people, to obtain their alVections

tain the people.

There
to give

is

way of w^y to obway by which you may get their

tlie

Empire.

There
is

the

aTections, that

is

and take

\v!i:it is

pleasing to them, and

not to do that to them which they hate.

The return of the people to ward ll.)wiiig of w. iter, or like

wilderness.

the benevolent, the

is like

the

downthe

roamingof anim
drive.i

lis in

thewido
into

Tiius

it is tiie

Ta

tint

the

lish

deep waters, and the Chen that drives the birds into the thick
forest
;

and

it

was

Ke:-

and Chow, that drove

the people to

Tang, and Woo. f W^'re there

ven,

at present, a Prince

under hea-

who

delighted in virtue, all the tributary Princes

would

drive the people to him, so that although he did not wish to bo-

come Emperor, he could not avoid doing so. At present he who wishes to become Emperor must resemble the man who has a seven years sickness and who seeks a three
As
it

depen(ii>'l entirelr
hfn irril)le,

eltirtn

on th* water hcln:^ d 'ir or m Mr, w'vth(*rit shoilJ be etnployor disliormrable purpose, soil (lepciln o-i ourselves, wbelber we ar
i

respected or dishonored, whelher

+

we be bappy

or miserable.

in animal resemblino: a uroall do:^. It liran in th'? water ai(l i* said to eit finb. Che of pr<;v. As ravenous aiiimiU drive tlit* fishen and birls to tlicir proper elemcut i* is a bir like iiiRiinfrdid tli*^ uionsicri Kee and Cliow, drive llits whole pi30,)le of ibe empire to ih b*nevoK;nt Tuii^ aud Woo.

Ta

is

to Wti.v noihi'iT^ of tboie aSsurl leas respcclin:; the dintirihuff.'s nil evil, rnoril aiii! inUiril, to t'lu supriMHf l)ein.j. or thr kjo U, and vlii;!! ar.- s') previilfiit aiiio'i,^ ciiU'rn |j!iilo<() )li('is. Oti the I'o'ilr.irT, lli-v nnifonnly, nJ most unR<puvncallv maintain, that man is tlit; alone author of his own (^uilt and mi.s4Tj. At tbti :>a(ue time the/ profeiis Urm TaUU in the diriutj dooree*, aad io ta ororuIiU|{ I'rovidaoo*.
i

Tbe Confiirim nchool scfmel

rinc drrr^'cs, wljinb

hap. Vll.]
years caustic.
get well.

HEA MUNG.
If he do not continue to take
it,

103
he will nerer

If his inclination be not bent towards benevolence,

life

to the end of

he will have sorrow and disgrace and in the

end

ruin. *

The She
10.

says, "

Who

can practise virtue ?

each other on the way to

Mencius

said,

ruin.** This is you cannot reason with the self-tyrant

They only what we mean.

assist

nor act with the self-cast-away.

He who

slanders propriety

and

justice, is a self-tyrant,

and he who cannot habituate him-

walk in the paths of rectitude is a selfis man's quiet habitation, and justice his straight path. To have an empty, quiet house, and not to dwell in it, to abandon the straight path, and not to walk in it,
self to benevolence, nor

cast-away.

Benevolence

how
them

lamentable!

11.
in

Mencius says,

right principles are near

:

and men seek

is

something distant

the practice
is difficult.

of good principles

easy, and
relatives,

men

seek

it

in

what

Would men

love their

and honor piness and peace.

12.

their superiors, the

world would have hapinferior situations

Menc'ius said,

when those who occupy

have not the confidence of their superiors, they cannot rule the
people.
periors
:

There

is

a right

mode

of getting the confidence of sutheir friends,

is

those who are not believed by

There
:

have not

the confidence of their superiors.

way by which you

If in serving your parents you do not please them, you will not be trusted by your friends* There is a way of pleasing your parents If when you examine yourself, you find that you are not sincere, then you cannot please your parents. There is a way of obtaining personal sincerity : If you do not clearly understand the principles of virtue, you cannot be sincere (or perfect). Hence, perfection (or sincerity) is the way of heaven, and to wish for perfection is the duty of

may

be trusted by your friends

* Intimating that the people had been so lon^ accustomed to vice iiid the dis&se was s deeply rooted in their frame, that he who wished tc reaorate them, must begia hj a lon^ course of aecumulatiug personal virtue.

104

HEA MUXG
It

[Vol.
that he

11.

man.

his

never been
in
it

the

case,

who possessed
not in the

genuine virtue,
thors, nor

the

hijhest dejjjrec,
tlie

could not influence o-

has

ever been

case, that he

who was

higljcst degree sincere could influence oth(?rs. *

13.

Mencius
ol*
lie

said,

Plh

avoided Ciiow and dwelt on the

shores
arisen

the northern sea, when he heard that exclaimed, " Wliy s'ao ild I n.)t rotura

Wan Wang
?

had
Se

I li3ar th

it

PTh

(Wan Wan-x) nourislies

se:i,
I

the old in an excellent manniT."

Tae

Kiing conceahd himself from Chow, and dwelt on the shores of

the eastern
**

when he heard
not return?
I

of

tlie rise

of

Wan Wang he said

Why

should

hear that Se PTh nourishes well the

old."

These two old men were the heads of all tlie aj^cd persons in the E.npire, and when they went over it was the going over of the fathers of the Empire. When the lathers went over, where
tiie

could

children go? f

Were

there

any of the tributary Princes

diil,

who would govern

14.

as

Wan Wang
Kew was

in

the space of seven

years he would rule the Empire.

Mencius
to

said,

first

minister to

Ke

She, and

was unable
his taxes.
Jit tie

briiisf

him bark to the p ith of virtue, but doubled

Conlucius said,

Kew

is

not a disci])le of mine.

My

children, (students)

you may drum him, and thus expose

his crimes.

From

this

it

may

be seen, that

when

on^'s Prince,

does not practise benevolent government, and yet he enriches

)iim

Sucli a man would have b;en rejected by Confucius, and mu(h njore those mIio violently light Ibr emolument. how Those who wrangle and light lor territory, and till the wastes with dead bodies, and who light for cities, so as to iill the cities with dead bo<lies, may be saiil to lead on the earth to eat human
:

flesh.

Death

is

not a sufficirnt jxinishiuent for such crimes.

Tbftt is he who possesses the hijjheHt de^ee ofSiiireritT * * wiU he rnnnded in by hit fperi(us, hclieveil bv bin friiMi.ls, nml dcli^litcfl in liv his parents niul r*lHlivcs. liulh in age ami viriuf llioy were the falhen of t Tliese two were extraordinary old lui-ii.

the whole empire.

The word ^^B

It defiiieJ

CliiiiR

vhich we hnc here remlerid sinrcrily, genuine %irlue, tud per-

farlion.

hv ('hintse nmrnlisln, to h' r<nlitv, without nny iniMurf of cuilo, or falsewhiili t-Mtrlly C()rrr.s|>i>ii.ls to tb It is diHicull to fiiul anv i;ii'.;li.sli term, or deceit. ho()<l, Sincerity docs uyl stem to e\pri.i the luciiuui^ lully, aud pcrleclioa Mciui to ('hiiise word. do more ihao exprcas it.

CftAP. Vll.]

HEA MUNG.

105

Hence those who delight in war, deserve the highest punishment, those who stir up the Princes deserve the next degree of punishment, and those who oppress the people cultivating^

the wastes, in order to increase their Imds,

15.

the next. the

body equal to the pupil of the eye. The pupil of the eye cannot conceal a man's

Mencius says, nothing watches over

upright, the eye
is
is

vices.

Wh:n the breast is

is

bright, but

when

the

breast

not upright, the eye

confused.

Listen to his words,

observe his eye;

16.

how can

man

conceal himself?
:

Mencius says, the respectful will not insult a man the moderate will not plunder men. It is only the insulting, plundering Prince,

who

is

afraid that

men

will not

obey him.

Have

such respectfulness, and moderation. How can a sweet voice, and smiling counten.mce be esteemed respect and moderation?
17.

Shun

Ya Kwan

asked whether

it

accorded with etiquette

that men and women in giving and receiving should not hand any thing to each other? Mencius answered in the affirmative. Then said the other, if my sister-in-law were drowning ought I to res-

puc her with

my hand

or not.

He, (said Mencius) who would

is

not rescue a sister-in-law from drowning,

a wclf. That males

and females should not hand a thing

to each other,

when

giving

and receiving is proper: to rescue a sister-in-law from drowning by the hand, is necessity caused by circumstances. Then said

Shun

the Eiipire is drowning,

is

why do'nt you, Sir, save it. When

by right principles, when a
sister-

the Empire

drowning, save

it

in-law

drowning, save her by the hand. the Empire by my hand ? * save

is

Do you

wish

me

to

18.

Sun Woo asked, why superior men do not

Minoius
replied,
it is

instruct their

own

children?

not expedient.

H3 who
is

teaches must teach right principles

If he do so, and

not

obeyed, then he must be angry. Anger breeds animosity, and thus

alienates the affections.
ine to be correct

Then

the son says,

my

father teaches
affec-

and he himself is not correct. Thus the tions of father and son are alienated which is Very bad.
Shun Yu Kwan thoaght

^qm

that when the empire was sinking into ruin, a slight departure the straight course might be justified in order Lo save it, but Mencius held no such opioion.,

106

HE\ Ml XG.

[Vol.

11.

The ancients exchanged their children, and educated them. * Between lather and son there should not be mutual reproof. Where there is mutual reproof, alienation takes place, than
which nothini;
19.
is

more unfortunate.
said,
is

Mencius

^\hom

is it

of most importance to serve?

To
I

serve parents,

most important.

What
is

is

of most impor-

tance to maintain?

To keep
But
I

ourselves

of most importance.

have heard of those wlio have c:ovcrned themselves, bcinofable have not heard of any who negaljle

to serve their parents.

lected to govern themselves,

and yet were

to serve their

parents.

Whom
What

should

we not

serve

But

to serve parents is the root.

is

should we not keep? But to keep ourselves

the root.

Tsang Tsze in nourishing his father Tsang Seih always ga?e him wine and flesh. When he w as about to draw the table he always asked to whom he would give what was left. When his father asked whether there were still any more (of what he had
been eating), he always replied, that there was.
Seih died Tsang

When Tsang

Yuen

in

waiting upon his father, Tsang Tsze

flesh.

always gave him wine and

ble he did not ask to

When

about to draw the ta-

w hom he would give the fragments. When asked whether there was still more, he answered that there was not- lie wished to present what was left to his father. This may be called feeding tlie moutli and body. But he who acts
like

Tsang Tsze may be

filial

said to nourish

tlie

mind, or inclination
did,

He who
be a

serves his parents, as

child,

Tsang Tsze

may

be said to

t
kinl

fte1inp;R bctwrfn father auil ton were preserved complete, while Bv thin syitein tin' iLe eilucation of youlli wax not iiejf'ected. '!'</.( thinkiti^' that hi"* l.illicr wisUe'l to rrive what w;h left to nonii' one. would not t Tsan^ hurt hi* feeliu^'* b. s.ivini;^ tiint there w:i.t notbiun lelt. Thus he nourished his frttheiii feeiiny^t. Tian^ Yuen on tht- other hurid wished his rulher^iiuisclf to enjoy what wis lel'l of any thiii^ |ood. Tbu.H bin object ia tayiug that there w&s uol my ihiii^ left, to uouii-sh his fuihuts body, t t

permit,
tell

think it the duty of children to humour their parents, as far as their duly to God will But as the pUn pursued bv Tsiiii; Tsze. an I 'l\niii; Yue i. iiuisl l)ii\ e led them to downrij^hlfalschooi'.s, Ht lra-t on some oocusiomh and as (his is p(ls^ed over by iho sa^e. nt a thin,; of no liiiportanBe, wo uiust warn tlii .idinirers of .Meueius, n;^.iinfct beii^ eueoura^ed by his authority, to violate the holj law of Uud, iu ordor tu please their |>areats, oraajr otiier
t t

We

huDaa

kiug.

Chap. Vll.]
20.

HEA.

MUNG.

107

Mencius said, it is not enough to reprove a Prince for employing improper men, or for bad government. It is only the great man that can expsl vice from his sovereign's heart. If the
Prince be benevolent, not one will be without benevolence.
the Prince be unjust, not one will not be upright.
the Prince upright and the Empire is settled.
21.

If

Once make
is

Mencius says,

it

sometimes happens, that a man

it,

prais-

ed when he does not expect

perfection (or
22.

and some are reviled who seek

who

labor to avoid being reviled).

Mencius says, the reason

why men

speak

lightly, is that

they are not reproved.

23.

Mencius says, the great disease of men,

is,

that they wish

to be teachers of others. 24. When L3 Caing Tsze accompained Tsze Gaou to Tse, L" Ching Tsze waited on Mencius. Mencius said. Ah Sir, have you called on me ? Why (said the other) does my teacher use these words How many days is it since you arrived ? I arriv! !

ed yesterday. Are not

fixed on

my

lodgings before.

my words reasonable then ? Have you learaed th.it

?

had not

one should

first fix his

lodgings and then wait on his teacher

have done

wrong. *

Mencius said to L" Ching Tsze, you. Sir, accompained 25. Tsze Gaoa merely for the sake of food and drink. I did not
think that having learned the principles of the ancients, you

would have so estearaed a

26.

little

food and drink.

Menciiis said,

there are three things which are unfilial,

but to have no posterity is worst of all. The reason why Shun married without informing his parents, was, lest he should be
"without posterity.

This, in the estimation of the superior man,

was

the

same as

if

he had informed them, f

Proprlotv requires, that when a student conass to a place, where, his teacher lives, he ought ita mediately" on cis arrival to wait upoa him. At that time, Lo Chin? Tsze had comitHs had boih associatel with a meaa man and at the same time neglected ted two fanlts. to call on his master direct!.^ on his arrival. t Hod Shun informed his parents that he intended to marry, they would not have oiven their consent, and the consequence would have been, thai he would have had no posterity, and thus have been ^ilty of the greatest violation of filial piety. Heace, his filial pietj was maaifcsted bj his not having infornisd them.

108
27.

UFA MUNG.
Mencius siys, that

[Vol. 11

to serve parents is the reLility of beis

nevolence, (or perfect virtue,) and to obey elder brothers,

reality of justice.
thins!s,

the

The

reality of wisdo'.n is to

know

these two

and not

to

abandon them.

The
music

rcility of propriety, is
is

to

ornament

these. Tlic reality ot

to rejoice in these

rejoice in them,

and they naturally

p^row.

Wlien they ^row,

to dance.

they cannot stop.

When
feet

they cannot stop, then you unconsci-

ously shake your

2S.

and move your hands

Mcnrius said, the whole Empire was greatly deliojhted came o\er to hinself (Shun.) It was oidy Shun that could look upon the whole Empire, joyfully submittin.j to
an<i

him, as

tlic f;rass

under

his feet,

lie considered

th it he

who
Shun

did not Q^ain the aflVctions of his parents,

that
lie

who

did not obey his

(he

parents,
iilial

was not was not a

man, and
round,

son.

exhausted

duties
his

of

piety.

He

brou<j:ht

and even

delii^lited

father

Koo Sow.

Koo Sow onco

subdued and delighted, the whole Empire was renovated. KoQ Sow when converted and pleased, tlie duties of father and son
throu'^dioiit

the

Empire were established.

This

is

what we

call

great

filial

piety. *

CHAP.

VIII.

1.

Monciiis Slid, Shun was born in Choo

died in Minir Teaou.
^vas
l>(>rn in

Fun;::,

removed

to

Foo Hea, and

ger.

lie

was an eastern

stran-

Wan

Wans:

Ke Chow, and

died in Peth Chin.

He

w'ls an eastern

f;jrcii!:ner.

Their places of abode were dis-

and the time between their births more than oiw thousand years. But wlicn tht-y irot their wish and became ruU'r> in the middle country, they resembled the
tant more than one thousand miles,
ple,

not loved tv liis parents thi Kinpirr iMtlf. ami the lovo of nil hi peolIciKr, hv p.Tkovcr.d in arts or the w.iro liWc th.r \;r\s* nwW. hit fcl in his tstiiufiti'.n. r^te-l rilisl [ittv. till ot liM th<- ohrlyralc heart of Wi* father was ovirooiu..-. The olfpols of juch unex imf-l'd tilial piety vcr<:rclt ihroujjh ilie \fbole of bia domimoiu. Tbu*. bi liliiU piijr

While Shnn wa

ft%t uuequkllU.

Chap. Vlll.]

HEA MUNG.

169

two parts of a divided seal. The former and latter sages were formed after the same pattern. When Tsze Chan was in office in the Chin country, he 2.

them Mencius said, this showed kindness, but did not discover the knowledge of good governover the Tsin and

was

in the habit of j^iving his carriage to people to carry

Wei

rivers.

ment.
In the eleventh month,

make

foot bridi^^es

and in the twelfth

make

bridges for carriages and the people will have no difficul-

ty in crossing the rivers.

When
If he

the Prince governs with equity, he

may when

travelling

require the people to go aside.

But how can he

assist every

one?

who governs wishes

told Seuen,

to please every one, time will

prove

too short.
3.

Mencius
their

King of Tse

that

when

the Prince looks

on
be

his ministers as his hands and his feet, they consider him to

bowels and heart; but when the Prince esteems his mi-

man

him as a common and when the Prince looks on his ministers as the grass of the earth, they view him as a thief and an enemy. The King said, the Le Ke says you should wear mourning for a
nister as his dogs and his horses, they view
;

Prince

whom you have

formerly served.

How

do they act when

?

Mencius replied, when the admonitions of a minister are followed, and his words listened to, so as to prove beneficial to the people, if he should have cause to leave and the Prince send an escort with him, till he leave the borders of the country, and send if he remain a recommendation to the place where lie goes three years and do not return, his lands may be taken.
their old ministers
;

should wear mourning for them

This

is

called

San

Yew

Le, or the three-fold politeness.

for

The

by his former serPrince who thus acts, will be mourned vants. The advice of ministers of the present day is not followed, nor their words listened to, so that they cannot benefit the

no
people.

HEA MUNG.
When

[Vol. 11

they have reason to leave their situations, and

depart, they are seized, or pursued to the place whither they

go. Their lands are tiken

on the day of

their departure.

These

Princes are called rob!)crs anJ enemies.

for robbers
4.

How

can men mourQ

put to death,

and enemies!
inferior officers are
resit^n,

Mencius says, when

without being guilty, superior officers ouicht to

and whea

the innocent amoni^ the people, are put to death, inferior ofticera

ought to give up

their places.

5 Mencius said, if the Prince be benevolent, none will be wanting in benevolence, if the Prince b just, none will be unjust. 6. Mencius says, what is near propriety, but is not true propriety, what is near justice, but is not true justice, a groat

man
7.

will

not practise.

Mencius says, when those who are in the middle path, bring on those who are not in the right way, and those who possess
talents lead

forward those

of

inferior

abilities,

then

men

have able and virtuous fathers and elder but when those in the right way, abandon those w^ho brcithers; are not, and those who have abilities give up those who have
will rejoice that they

not, there

not an inch of diffeLcnce in this case between the good and the bad. *
is

8.

Mencius

ii<l,

the

man who
who

will

not do every thing,

is

the

man who
9.

will act properly.

Mencius

said, those

talk of men's vices,

what future

misery ought they to suffer!

10.

Mencius

said,

Confucius carried the principle of not

doing every thing to the highest pitch,

Mencius says, that a great man does not predetermine words are true, nor that his actions will accord with them, !)ut is guided l)y what is just and right.
11.

that his

If we are fttheri or eldrr hroibcri, and d not inilnict our chllcJren ^n<\ roun[i;er>irrther whi) are vicious, ihoa we pUA tLe uicdium. lu Ihu caao where is ibo dillercac* bet.vMa ax

oou ibem

Chap. Vlll.]
12a

HEA

MUN<Jc

111
child-likd

Mencius says, the great man never loses

Mencius says, those who merely nourish the
fit

simplicity.
13.
living, arc
It is

not worthy of being considered

those

for great

things

only

who

attend properly to the dead, that are competent for a

great work.
14.

deep in sound principles

When

Mencius says, the superior man lays the foundation wishing to possess them in himself. once he becomes possessed of them, he enj<>ys them
:

enjoying them upon their depth, relying upon

with composure,

with composure,

he

relies

he meets with
15.

their source.

their depth, on the left and right Hence, the superior man wishes to

possess the thing himself.

Mencius says, learn extensively, and discuss clearly, then you may turn round and draw the whole under one general
principle.

Mencius says, those who attempt to subdue men by virtue, will never subdue them. But cherish men by your virtue, and you may subdue the Empire. If the Emp're \i not subdued in heart, there is no such thing as governing it .* Mencius says, words that are not true, are inauspicious^ 17.
16.
their

own

but to conceal the virtuous

is

inauspicious in the highest degiee.f

Lew Tsze
Water!"
delight in

said, Confucius praised the water, saying, "

Water;

Why
it).

did he thus extol the water? (or

why

take such

Mencius
It
fills

said,

a spring plays on, and stops not day nor night.

the channels,

and proceeds

till it

reach the ocean.

Thus

it is

with those

who have

the root (or reality) of virtue: hence

he praised the water.

18. But, if water

have no permanent source, then during the seall

venth and eighth months, when by the abundant rains,

the

* That is he who practises virtue merely that he may surpass others, will BeTer gain their hearts, whereas the man who leads on others gently, by his example, kind office* and instructions, will win iheir affections. t Choc Fog Tsze says, that the s&nst of this passage is doubtful. He suspects that the text
is

incomplete.

112

HEA MUNG
may
stand by
till
;

[Vol.

11.

furrows and tanks overflow, you

a;,'uin

they are dry

19.

ashamed of unmerited fame. Mencius says, the difference between men and brutes is
hence, the siiperiur
is

man

but small.

The common herd

it.

lose this dilference, but

superior

men

preserve

Shun was
ed the

well versed in the principles of thini^s,

relations.
to be

and examin-

human

IFe acted from benevolence and justice,

and did not labor

20.

benevolent and just.

hated sweet wine, and loved good
<^ave official

Mencius

said,

Yu

words Tuu}^ held the due medium and

to

appointments
look-

men

of worth, without respect of persons.

if

Wan Wang

ed on the people as

he had injured them, auJ looked up to

ri^ht principles, as if he

had not yet seen them.

Woo Wang
who wexe
any thing

did not slight those

distant,

who

were near, nor forget those

Chow Kun^ wished

of the
three

to unite in himself these four If in

it

excellencies

former dynasties.
ihou'j:ht
it

he did not accord with them, he

on

nio^ht
till

and day,
morning,

and wlien so fortunate as

that he might put
21.
it

to find

out, he sat

in pnicticc.

Mencius says, when the traces of kingly (or good) government were cxtinguislied. The She (poems) were lost, when
they were lost then the

Chun Tsew was compiled.

llu y

The Shing

When men

and brutes come into existence

equally receive the 0(1 Lo or principle of

beavcrj aud earth as their nature, aod also equally receive the

^^

Re. breath, or subtile

fluid

form or su .stratum of their frame. Tho only ditTerence is, that men receive the correctness of this breath, or subtile fluid, and have th-- power of cirryinij AUhon;;h, this is said to be a small diflerunce, yet the Ihcrr nature to the highest per ection. The comiii'Mi herd know not this, distinction bclw<.en men and the brnle really li"s here. and put away the dilTorence, hence, although they retain the name of men, they really do oot * dllTer from the brutes. * for one partl.'uhr virtuf. we are Bot t AlthoMRb Mun.; Tsz-; |)raised each of iheife worthies from henre to siip))-> e. that ti\<U of ihem was not v ip ibb- of uniting all these virtues io himaelf. For their is ootbin)i; in Mrhicb the aa^us are not complete.
of heaven and earth, as
tlie

If we compreh"n<l lliis philosophy, it apj>ear.<! to u.s to ccn\rv tbr nxiion. that h< diflferen^e between inii and brutes, lie* in Homethiiii,' iionnectrd w ilh lb<' bnl\ rather than ID tbc lurtital powers. Now, whiU- .ve ^;nuil lint u >i'ir)ns man. is in some respi-cl bcIor the bnitel, yet Woih rea.son and r-vela(ion teach us tint with rej^ard to mental powers, and moral rcsp*>0ibiliiy, llie dilleieucc bclwccu men aud th>- biutc creation ii immeu.''e.

Chap. Vlll
of Tsin the

HEA MUNG.
the

113

Taou G!h of Tsoo and

Chun Tsew

are one.

Records the transactions of

Tsin.
ideas.
22.
Its style is historical.

Kwan

of Tse, and of

Wan

of

Confucius says, I borrowed the

Mencius says, that

in the course of five

ai,^es

the influ-

ence of a superior

man

is lost,

and

in five ages the influence of

^ mean man

is

obliterated.

was not personally a

in

disciple of

Confucius, but I learned his principles from others.

23.

Mencius says, there are cases

in
is

which you

may
is

receive

and others
ing which

which you ought not

to receive.

There

a receiv-

injurious to moderation.

There are cases when

you may

give,

and others

in

which you ought not.

There

is

giving which hurts benevolence. There are cases in w^hich you

ought to die and others in which you ought not. There ing which is injurious to bravery.
24.

is

a dy-

Pung Mung

learned archery of Yu.

When

he had made

himself completely master of Yu*s principles, he thought none

under heaven surpassed himself, except Yw, and on that account

killed him.

Mencius
but

said,

Yu

was

also to blame.

Kung

Ming

said,

he ought to be considered innocent. Mencius said

light,

his fault

was

how could he be

blameless

tack upon Wei.

The people of Chin sent Tsze Cho Joo, AYei sent Yu Kung Che
said, to-day I
;

to maite a secret at-

Sze, to

pursue him.

Tsze Cho Too

cannot hold

have had an attack of sickness, and

who it Kung Che

what does

must die. He then asked his servant was that pursued him? The servant replied, it is Yu

my bow

Sze^

then said he I shall yet

live.

servant rejoined

Yu Kung Che

Sze

is

the best

To w hich the archer of Wei

live.

my

master mean by saying that he shall yet

Because, said he,

Yu Kung Che Sze learned archery from Yin Kung To, and Yin Kung To learned archery of me. Now Yin ;^ung To, is an upright man and those whom he selects as his

114
friends

HEA MUNG.
must likewise be
uprij^ht.

[Vol.

11.

When Yu

Kune: Che Sze came

up, be said,
plied, I

why do you
bow.

not grasp your bow; Sir?

The

other reible

have had an attack of sickness to-day and am un

To which he rejoined, I learned archery of Yin KiTDg: To and Yin Kiing To learned the art of you, Sir, I canBut alnot bear to emT>]oy your own skill to your injiry. though this is the case, still I am sent to-day on th. king's busito hold

my

ness which

dare not neglect

he

thon took out his arrows,

struck off their steel points against the wheels of his chariot,
shot four of them at him and returned.
25.

Mencius

said,

even

if

Le Tse were

dirty

all

men would

cover their noses in passing her. *

Although a man be ugly, yet

he

if

he purify and wash himself,

may

offer sacrifices to

Shang Te.
causes

26.

Mencius says,

in discussing nature, investigate its to

and no more. Causes take following nature

which
is

be the root. That

hateful to

for oneself.

men They who

of wisdom,

is

boring out some by -road

act as wise men, imitate

flood.

Yu

in

making

courses for the

water of the

Then thye do nothing abof the water, used no force.

horrent to wise men.

Yu

in

damming

They who

act the part of wise men, likewise act without eiTort.f

if

Althouj;h heaven be high, and the stars distant, yet

vestii^ate their laws,

you

in-

you may

sit

and calculate

their revolutions

for a

thousand years.

27.

When Kung
willi

King: Tsze buried a son,

Ke Yew Sze went

to

condole with him.

On

entering the door some people went and

to his seat

spoke

him and others went up

Ml
iT

and conversed
hate to

Sc Tze allhougli i botutiful laJv

kr.

cohered

wab

hitli,

men would

ccme netr

f Tborp arc mnnT who frnm ij^noranrc ornnttirr. and fnm ih^ wnnt of i thoroui^h inv^nligatinn ofthc CBiuc5 of ibing), act by luicv, uuii kauw uol bow lo follo.v ibr pU.ii, caa/ coaia of liulurc.

Chaf. Vlll.]

HEA MUNG.
all

115

with him, hnt Mencius did not speak to him, at which he was
displeased and said that
the gentlemen had spokea with him,
to him, this siid he
this, said, in the

ezcept Mencius^
is treating

who alone had not spoken

me

with disrespect. Mencius hearing

court etiquette requires that you should not pass the seat of

another to speak with each other, nor should you pass the steps
to

bow
28.

to each

other.

I
;

wished to observe etiquette, and

is

Tsze Gaou deems me rude

not this something wonderful

Mencius says, that by which the superior man

differs

from other men, consists in keeping his heart.

keeps his heart by virtue and propriety-

The

superior man,

The

virtuous (or be-

nevolent) love othsrs, aad the polite respect others.

stantly love those

Men

con-

who

love them, and he

who treats
If

others with
treat the

respect, is always respected by others.

any one
will turn

superior

man

in

an unreasonable manner, he

round on

himself and say, I must be deficient in benevolence and etiquette,

else

why

should I meet with such treatment. If after self examiis

nation, he find that he

both benevolent and polite, and that

will again turn

the other
himself,

still

treats
I

him rudely, he

round on
I

and say
?

must be

unfaithful, or

why should

be

treated thus

If on turning round and examining himself, he find that he

is faithful,
self, this

and the other

!

still

treats

him radely, he says

differ

to

him?

wild fellow

in

what respect does he

!

from a brute

why

should I trouble myself with a brute

Hence, the superior

because he conbut that Shun

man

has anxiety

all his life,

but not one morning's distress froni

it is

"Vi^rangling

with others, If he have anxiety,

siders that

Shun was but a man as well as

to the world,
is

he,

was an example
ages,

which

may

be held up to future

and that he

but a

common

villager.

This

is

cause of an-

* The superior man thus reasons with himself, viz that every thing which takes place, mast have a cause, hence when hs meets with rude treatment, he concludei, that it mast hare been ocoaaiooed by bis own previous deficieaoy in virtae and politeoesa.

IIG
xiety;

HEA MUXG.
what then
is

[Vol.

11,

he anxious about? merely that be

may

equal

Shun.

As
is

to misery comini^

ftom external causes, the superior

is

man
what

is free

from

it.

What

contrary to virtue he does not;

rude he practises not.

Although he may appear

superior

to

huve

one morning's distress, yet

such misery. *
2J).

in reaUty the

man

has no

Yu

and TscTh lived

in

an

asfe

of peace and order, and

three times passed their

own

doors without enttrinr- Confucius

pronounced them virtuous. Yen Tsze lived in times of disorder ami confusion, and lived on a bamboo of rice and a shellful
of water.

Other men could not bear such hardships, but they

changed not the joys of Yen Ts/>e. Confucius pronounced him virtuous. Menrius says, thU the principles of Yu, Tseih and

Yen lluwy were

the s
it

\iiie.

Yu

thought that

if

any one under

heaven was drowned

TseTh thought that
it

was he himself who drowned him, aud if any one under heaven suffered hunger,

was he himself who had caused it. f Hence, their exHid Yu, Tseth and Yen Huwy changed places they wouIJ all have acted tliesame part. If people in the same
treme ardour.

house with you are

If people of the

lightinir,

go and

rid

them, although your hair

be dishevelled and your cap untied you

may

go.

w ith your
ignorance.
20.
is

hair

same and cap

village with
in

you are

lighting

and you ruu

disorder to rid them, you manifest

You may

shut your door.

Kung Too

said through the whole country

Kwang Chang
him, and

considered unfilial and yet you keep

company with

treat

him with respect. I presume

to

ask why you do so? Mencius

replied, according to the

common

opinion, there are five things

sloth

which are unfdial.

To induli^e in
it

and pay no attention

to the support of one's p irents

is unfilial

to gamble
is

and drink

without regarding the support of parents

unlilial,

to lovo

wealth and scHishly bestow

on one's wife and children while

,

Thf. ^iiporif^r man on nolf-rxnminali'in fin'h hi mself faithful sincere aijil rospeotful, henot th wihl ah.ine of iho'^c whom he acooiinis n hril^r ihVn the bnitPH. i;ivej biui not i sii^l loniiipnt'ii trnuhic, bfoaiuo he cxpern no more of inch men, thin ho dons of a bruto. The.oofceli aris<;s from hi not beinjf r(\n\\ to Slum in wislom and virtue. J^' ri\ictv wlii'h Ik t Tlii^ wan^jfcaiMe thn innnMr was appuiolcU lo ifAin the world alter tUo delujo, tod tb latter lo irguklt the agriculture.

CkaPo Vlll.]
the support of parents
is

HEA MUNG.
neii:lectei, is

117

unfilial

to follow the

lusts of the ear and the eye, so as to

brin':^

disgrace upon one's

father

and mother^

is

unfilial to be fond of wranglino: and fightis unfilial:

ing so as to endanger our parents,

guilty of

fvas

Chang Tsze

any one of these ?

was reproof between Chang Tsze, and his father, hence they did not agree. Why should not Chang Tsze have

But

there

wished to maintain the relations of hus])and and wife, and of mother and son? but because he had oft'ended his father and
could not come near him,
his children to a distance,

he put away his wife and sent

and

to the

end of

life,

received no

service from them, supposing that

:

unless he acted tbjs, he

would increase his fault such is the case with Chang Tsz^. 31. When Tsang Tsze dwelt in Woo Ching, robbers carae from Yu. Some one said to him, why should you not depart? the robbers have come. He said let no one occupy my house, lest
he destroy the wood.
to return.

When

the robbers

retired,

he gave or-

ders to have his house put in good repair, saying I

am about

When

the robbers retired he returned.

His atten-

dants said, the government has treated you faithfully and with

you to go ofi' first of all, and to return, when they have retired, thus shewing an example to the people. Chin Yew Hing Formerly Chin Yew said, you do not understand this matter. She was attacked by the grass carriers, our master had then with him seventy disciples and none of them met with any harm. * When Tsze Sze dwelt in Wei, robbers can e from Tse. Some one said ought you not to leave Tsze She said if I
respecf, perhaps
it

was not

right of

when

the robbers approached,

leave

who

is to

protect the Prince

Mencius said, the principles of Tsang Tsze and Tsze Sze were the same. Bat Tsang Tsze was a teacher, hence equal in rank to a father or elder brother. Tsze Sze was a rainister and
* The disciples of Tsang Tsze thought that as the ofTicers of government had treated him ao respectfully, he on^ht to have remained when the robbers came and have assisted in opposing them lather than hare set the people the example of fleeing from them. But they did not consider that as a teacher, who held no office under the crown, it was his duty to avoid dan%9t, and sot to ruk bis life ia an escouater witb basditti.

118
of low rank.

HE\ MUXG.
Had Tsang Tsze and Tsze
same
part.

[Vol. 11
Sze exchanged places,

they would hare acted the

Choo Tsze
other

said to Mencius, the king has sent a

man

to look

at you, whether

you

really ditler (in

outward appearance) from

men
n,

or not.

other UM
32.

even

Mcncius replied, why should I dilltr from Yaou and Shun were the same (in appearance)
in

as other u'cn.

Tse who had a wife and concubine When their husband went out be living in the same house. alwuys returned crammed with flesh and wine. When his wife asked with whom he e^t and drank, he said, always with the rich and honorable- His wife informed his concubine saying, when our husband goes out he is sure to return full of flesh and wine, and when I ask with whom he eats and drinks, he says that they
There was a man
are
all rich

people.

But I have never seen them come here, I will spy out where She rose early in the morning and looked our husband goes. after her husband. In the town no one stood to speak with him.

At last he went to the east suburbs of the town among those who were ofi^erins: sacrifices at the tombs and begged what was left,
which not satisfying him, he looked round for more. This was the way in which he crammed himself. His wife returned and informed
his concubine

how

the

man on whom
in the hall

they depended for

life

was
ig-

acting and then united with his concubine in reprobating their

husband. Both sat down

norant of
all this,

and wept. The husband

entered in a jovial manner and behaved in a

said, according to the views of a superi-

pompous way. Mencius or man there are few of

seek riches,

the wives and concubines of those

profit,

who

honor and

who have

not occasion to be

ashan.ed and weep.

CHAP. IX.
1.

Wan

Chanj^ asked saying,

when Shun went

to the fields

to

till

them, he called out and wept towards heaven? what was

the cause of his lamentation and weeping!

Tvas vexed

Mcncius

said, he

and anxious.

Wan

Chang

said,

when your

father

and

Chap. IX.]
mother love you, then
with his parents then

HEA MUNG.
rejoice

119
If your pa-

and forget them not.

rents hate you, labor hard and grurohle not; did

?

Shun grumble

Mencius

replied,

Kung Ming Kaou

the fields, but I

saying I understand
not,

Chang Seth asked why Shun went to till

know

why he lamented and wept towards

heaven respecting his parents. *

this.

Kung Ming Kaou replied, you are not capable of knowing Now, Kung Ming Kaou considered that the heart of a filison would not be free from care.

al

He

(Shun) would say to

fields, is

himself, to exert

my

whole strengh in cultivating the

son.

no more than my duty as a

me, that

What

is

there

still

wrong

in

my

parents do not love me!

The Emperor gave

oxen,

him

his nine sons,

and two daughters,

ail his officers, his

and sheep and

try.

all his

stores whilst he remained in the

counthe

All the learned followed him.

it

The Emperor took

;

whole Empire and gave

could not gain the

over to him

but

because he
he seemed

aflfections

of his parents

still

man

possessed of nothing.
is

To have

all

good men decould not dispel

light in him,

what every man wishes, but

is

this

men love, he married the Emperor's two daughters, but that was not sufficient to dispel his sorrow. Riches are what all men wish; he possessed the Empire,
his grief.

Beauty

what

all

but that could not dissipate his

grief.

Honors, are what

all

men

are fond of;

he was Emperor,

but that likewise was not

all

enough

to dispel his sorrow.

Neither the affection of

men,

nor the love of beauty, riches and honors, could assuage his
grief.

It

was only

the gaining of the hearts of his parents, that

could dispel his

grief.

When men
and mother;

are in infancy, they think ardently

on

their father

when they become susceptible of knowing beauty,

;

they think with ardent desire on beautiful young females

when

Although Shan's parents treated him with extreme harshness, and even attempted to take his life, yet he never grcmbled at their treatment in the least, but was deeply grieved whh himself, becaue of his being unable to gaiu their aiTections.

120

HEA MUXG

[Vol. U.

they are married their thoughts are occupied about their wives

and children;

and wlien

they get an

otlicial

situation under
It'

the crown, their minds are taken

fail to
filial
life.

up about

their Prince.

they

secure his favor, they l)inn to the very soul.

Men of j;reiit
tlieir

piety, think ardently

I

on their parents duriui;

whole

have seen from the conduct of the great Slum

th>t t'.ire

arc those
2.

who

at the aje of

fifty

do so. *

TVan Chan^ asked

to contract a

sayinjsr,

the She KInijsays, "

How

ouc:ht

a man

marriage?

He

ought

to inform

liis

p rents."

True are these words. None knew propriety so well as Shun, why tlien did Shun mary without inforaiinu: his fatli.?r and mother
?

Mencius

said,

had he informed

tlicm,
is

he could not have

married.
relations.

Now

the matromonial bond,

the greatest of

human

Had

he informed them, he would have violated the

relations,

greatest of

human

and opposed

his parents,

hence he

did not icform them.

AVan Chang

said, 1

have heard why Shun married without

informing his parents, but

why

did the

Emperor (Yaou) give

also

him his daughters in marriage without informing his (Shun's)

parents
?

Mencius
it

replied, the

Emperor

knew

that if he

had

announced

to them, he could not have married them to Shun.

Wan
and

Chang

said,

Shun's father and mother sent him

to repair

the top of a granary and

set fire to the house.

whrn he was up removed

the ladder,

Ther

also sent
tlie

him

to clean out

well and
his

when he was down they c4osed

mine.

momh

of

it.

Seang
father

brother came and

is all

said, the merit of covering

up Too Keun

(Shun)

Now

his

oxen and sheep

shall be

my

and mother's; his stores shall likewise be

but
his

my
l)e

fatfierand mother's;

arms and musical instruments.shall

mine, and his wives

in to tlie

flhall

n)akc

my

bed.

On

saying

this,

Seang went

ap-

ll

i*

the cae with

ttanoes}

it is

oulj the Luly

common men, ihtt thoir hearu onJ RfToctioas man that never loitcs Lia oii({iaai bc&il.

arc cbauiged

bjr

circu-

Chap. IX.]

HEA MUNG.
this

m
couch playing oa
said will

partments of Shun, where he found him on

his harp.

Seang

said, I

have been vexed about you, but at the

same time wore

the asp-ct of shame.

Shun

you

assist

me in managing these servants?* Was Shun aware that Seang wished to kill him? Why should he not? But when Seang was sorrowful so was Shun, and when Seang rejoiced so did Shun. Then Shun feigned joy, did he not? No, Formerly some ono
presented a living

Chin Tsze Tsan, Tsze Tsan ordered The pond keeper dressed it and his pond keeper to nourish it.
fish to
it,

eat

and reported, saying that at

first
it

ed with diflaculty, but in a short time

when went
said,

I let

it

go,

it

movits

off in fine style.

it

Tsze Tsan exclaimed

element!

it

has got into

its

element,

got into

The pond keeper went out and

an
intelligent
it

who says

that Tsze

Tsan

is

man?
its

I dressed

and eat the fish, andlo he

it

exclaimed

his got into

element

has got into its element!

rea-

Therefore the superior

man may be deceived by what appears

what
is

sonable, but you cannat trick him by

opposed

to

sound

reason,

He

(Sean^ ) came as an affectionate brother ought to

do, hence, he truly believed

him and

rejoiced,

why

should he

have feigned joy

S.

Wan
life,

Shunts

Chang said, Seang made it his business to take when he became Emperor, why did he banish him ?
appointed him to a principality, and som

Mencius
one
in a

replieJ, he

Wan
and put

mistake said he banished him. J Chang said. Shun banished Kung

placed Hwa:i
to

Kung to Yew Chow, Tow in Tsung Shan, slew San Meaou in San Wei, death Kwun in Yu Shan. When tkese four punish-

Shun said will you assist me in overseein? these sei-vants ? I do not know, said Wan Chanj whether Shun knew that Seang intended to kill him or not? Why should he not, said Mencias* When Seang was sorrv so was Shun, and when Seang was oheert'ul so was Sbua. t The conduct of the pond keeper did not proFe him to be a wise man, nor did his master by fiving credit to his report, prove himsel deScient in wisdom. What the pond keeper said exactly accorded with reason, hence Tsze Tsan believed hira. The conduct of Seang on the occasion in question was what brotherly aliection dictates, hence, Shun gave him credit and really
felt joyful at the

circnmstance.

when

Chang thought that suoh had been the conduct of Seang towards his brother, that the latter ascended the throne, he ought to have inflicted a severer punishment than baD ishment, even that of death, but Shun 90uld not bear evei) to baiush hiai, far less to iufllct a
t

Wan

kearier puoihmetitv

122

HEA MUNG.

[Vol. 11

mentr. were inflicted the whole

the vicious.

Empire submitted. He cut off Seang was eminently vicious and yet he made him
Pe.

Prince of

Yew

Now

what crimes were the people of

have such a man

Yew Pe
Others

guilty oT, that they should

ior their ruler?

he cut
tuous

off,

but his brother he

really act

made a
his

Prince, will the truly virreplied, the truly

man

thus?

Mencius

virtu-

ous man,

in his

conduct towards

brother, will not cherish

will

"wrath, nor
affection.

harbour resentment, but

treat

him only with

(Shun)
in

Foelin^: affection for him, he will

wish him possessed

of rank, loving him he will \\ish him rich.

pointing him to the principality of

Now

ap-

Yew
it

Pe, give him both rank

and wealth.
loved him
I

Hid

his brother

been only a
could

common man,

while

he himself was Emperor,

!

how

have been said, that he

replied,

presume

to

ask wiiy some people said, that he

was

sent

away

(or banished)?

Mencius

Seang had no
officer to go-

power

in the

government.

The E.nperor sent an

Hence,
it

vern the country and collect the taxes.

was said that

he was sent
ple?
still

off.

How

could he have power to oppress the peo-

Shun constantly wished to see him, and he uninter-

ruptedly went to see him.

the tribute

He

did not wait

till

the

time

when

Yew
4.

Pe.

was paid to give an account of This is what ancient books say.

said, report says

the

government of

Han Kew Mung

Shun

that

among men of

finished virtue, a Prince

cannot act the minister nor a father

the son, but that

led
in all t'lo

sat with his fice to the south and

tiieir

Yaou

Princes with

faces to the north to his court,

his court

and that Koo Sow also came into

nortli, *

with his face to the

and that when Shun saw Koo Sow he appeared uneasy, that Confucius said that at that time, the Empire was in and danger and on the brink of ruin. I am at a loss to know whether this report be true or not.

Mencius replied, it is not true. words of a superior man, but of some rustic These from the eastern borders of Tsc. When Yaou became old,
arc not the

Thr Enperor when

soafr

on the throir. sal

ourib.

wilii his face to the

soulh aod hi miuilleif

eattifd th^ court with tkcir

t'aocs to ihc

CiiAP. IX.]

KEA MUXG.
The
for

123

Shun acted
had acted
the people

for him.

records of

for

Yaou twenty
all

eight years,

Yaou say, that after Shun Yaou died, * and that

for a father

mourned

him three years, the same as

or mother; and

within the four seas refrained from music.

Confucius says, that in the heavens there are not two suns, nor

have the people two Lords; but if Shun had been Emperor (before the death of Yaou) and yet led all the Princes to mourn
three years for

them there must have been two Emperors at

one time.

Han Kew Mung said, I have heard why Shun did not treat Yaou as his minister, but the ode says, "There was no land under heaven that did not belong to the Emperor,
there

nor were any of the people within the borders, who were not his servants." Since then Shun was Emperor, I presume to ask why
not his servant
?

Koo Sow was

Mencius

replied,

the ode does

not mean this, but speaks of one who was so employed in the service of the king, that he had no leisure to nourish his parents
;

on which account he said, all ought to serve the king, why should I alone be esteemed able and thus severely worked. Therefore,
in explaining the ode

we must

not interpret a phrase, so as

to injure a sentence; nor

on account of a single sentence injure

of the
at his meaning. If

the scope of the writer; but ought to meet the ideas

author

thus,

we may come
left, it

we

follow single

expressions, then, since the

Yun Han

ode says, that none of the

if

people of

Chow were

would follow,

these words are ta-

ken in

their literal sense, that not

one of the people of Chov/

was

left.

There

is

no greater

filial

piety, than to

honor one's parents.

Parents cannot be more highly honored, than by taking the

whole Empire and feeding them with it. There is no higher honor than to be the father of the Emperor. To nourish them
with the whole Empire,
Tlie ode says, always
is

the highest degree of nourishment.

filial

speak of

thoughts, (or he always

* Theoriginal says he ascended and descended, for wben man dies one part ascends and the other descends, hence the ancients said when a person died that he had ascended aB.l descenled.

124

IIEA
filial

MUNG.
his
filial

[Vol.

spoke of
ple.

thouglits.)

By

thoughts he was an exam-

This speaks of Shun.

Kin'j:

The Shoo
!

says, with

what reverence he waited upon

him.

With what respect and awe did he stand before Koo Sow Koo Sow at last ^ave him credit (or yielded to him). This
shews that the father did not act the Son.
5.

Wan

Chang

said, did

Mencius
another.

replied, no.

But (said it to him? Heaven gave it to him. When heaven gave it to him, did it command him in explicit terms? it merely revealed its will No, heaven did not speak events.* In what manner did it reveal its by actions and will by actions, and circumstances ? The Emperor, said Me?!cius, may recommend a man to heaven, but he cannot cause
;

Yaou give the Empire to him? The Emperor cannot give the Empire to the other) Shun got the Empire; who gave

heaven

to give

him the Empire.

tributary Prince

may recom-

mend a man to the Emperor, but he cannot cause the E.nperor to make him a Prince. A high officer of state, may recommend a man to a Prince, but he cannot cauge a Prince to make him a high officer. Formerly, Yaou recommended Shun to heaven, and heaven accepted him; he exhibited him to the people, and they received him. Hence it is said, iieaven did not speak, but merely made known its will by deeds and events.
I

presume

to ask in
it

what mannen ho recommended him

?

to hea-

ven, and

him to and how they received him? He sent him to superintend the sacrifices, and all the gods were pleased,
accepted liim
he exhibited
the people,

how

how

thus

ht^aven

approved

of

him.

He

sent

him

to

direct

the officers of state,

ple were

and he

succeeded,

so

that the peo-

happy under him, in this manner did they accept him. Heaven gave it to him, and the people gave it to him hence it js said, that the Emperor cannot give the Empire to another. Shun was prime minister to Yaou fur the space of twenty eigh^
:

* Actions

3n<l

ovrnts refer to iSihuD'i pcrsooal aud

oXcmU coaduot.

CffAP. IX.]
years, and

HEA MUNG.

125

when Yaou

died and the three years of mourning for

him were

Shun gave place to Yaou's son, and reBut all the Princes of the Empire waited upon him and not on Yaou's son. All who had law The songsters suits applied to Shun and not to Yaou's son. sang the praises of Shun and not of Yaou's son. Hence, it is said that he was chosen of heaven. Afterwards he
finished, then
tired to the south of

Ho Nan.

ascended the throne of China.

Palace and forced out Yaou's son,
of heaven.

Had
it

he remained in Yaou's

would have been usurpation

*'

and not the

gift

The Tae She says,

of heaven from the views of

my
in

people, and I

know the views know how heaven

I

accords with

me by

the

way

which

my

p3ople listen to me.

This explains the matter."

6.

Wan

Chang asking

said, people

s(y,

that

Yu*s virtue

was on

the decay, because he did not leave the

of worth, but to his son.

said Mencius.

Is this inference true?

it

E npire to a man By na mean%

should

When heaven gives

Yu
to

to the virtuous, it
it

be given to them, and when heaven gives

it

to the king's son,

should be given to him.

Formerly, Shun introduced

afterwards Shun died:
for

heaven and seventeen years

after the period of three years mourning

went out of the way of Shun's son,

him was
lived in

finished,

Yu

and

him, the

Yang Ching. The people of the Empire followed same as when Yaou died, they did not follow Yaou's

son, but followed Shun.

Yu

recommended Yia

to heaven,

and

seven years afterwards, died.

After the period of three years

to

mourning

for

him was completed, Yih gave place

Yu's son and

dwelt in a valley in
law-suits waited

Ke

Shan.

The Princes and those who had

is

Prince's (Yu's) son.

es of Yih, but of

upon Ke and not on Yih, saying he The songsters did not celebrate the
;

our

prais-

Ke

for they said he is the

son of our Prince,

Tan Choo (Yaou's

son) was a degenerate young man, and Shun's

126

HEA ^IISG
11

[Vol.
niiiiistcr to

11.

son was likewise dc2:encratc. Shun was prime

Vaoii,

and y was prime minister to Shun Ibr a long snccession ol' years. The people had loni; reaped the benefits of their administration. Ke was possessed of virtue and abilities, and was able reverYih Iiad been prime ently to continue the ways of his father. minister to Yu, but for a short time. The people had oidy for a few yt'ars enjoyed the benefits which he diffused. There was
a
i^reat difference

between the

Icng^th of

time which Shun, Vn,

sons' bcinj^ virtuous or

and

Vili

were prime ministers.

Their

degenerate, depejided altogether on heaven, and

was not
is

in the
it is

power of man.
not, comes,

When

that which
it,

man cannot
a

do,

done,

heaven which accomplishes

it is

and when that which man brings

decreed.

When

common man
to
(i. e.

obtains

tiie

Imperial throne, he nnist have virtue equal

Shun, or

Vu

and

farther,

there
(to

must be an Emperor
Heaven).

a jood one) to re-

commend him
the Empire. *

Hence, Confucius did not obtain

are the succesors of meritorious
off,

When
Kc'e or

the reigning family

ancestors, before heaven cuts them

they must be as bad as

Chow.

For

this

reiuon V^h,

Yin, and

Chow

Ivung

olilaincd not the Empire,

f
tlie

Yin assisted Tang to govern the Empire.

did not lire to ascend
throne.

Tae Ting

When Tani;- died War Pin-j: rt^ign-

ed two years and Chung Jin four years.

Kci who overturned the laws of Tang.

three years in

And tholi came Tae But E Yin placed him

lie

Tung

(at the grave of Tang),

repented,

ab-

horred himself and cultivated virtue. In

Tung he

practised benefor three

volence and became just.

to the admonitions of

NVhen he hud listened

years

Yin, ho returned to Po.

tbcre

Inlimitlng ihut aUhouvf'i iI'p virtuo of ConfuritM. wan oyvi\ in thai of Vaoii or Shun, vrt "^ M not an Kinporor who coiiUl recumnitMul him to heaven. henrc; allhoii-h If ihr n i-Min- familv ho not gxtrtmfly hid. hnnon docs not rrjort tli.Mn Kn, Tiiu Kin, mifi hill' Waii;( \?ere not ri|ual to Vili, K Vin. .\ad CUov Kiing, yol hguve*
;

ilii

not taWe Uie Uirouo fiom ihc foriucr and give

it

to ihc lullir.

Chap. IX.

HEA MUNG.

127

The reason why Chow Kiing did not get the Imperial throne was the same as that which prevented Yih in the Hea and E Yin in the Yin dynasties from being Emperors.
Confucius said,
the Empire
in

Tang and Yu (the dynasty of Yaou and Sliun)

to other

was presented
intention

men, but in the Hea, Yin, and

Chow
7.

dynasties,

the throne

cession.

The

was obtained by hereditary sucof all was the same.

saying,

Wan

Chang asked

sought an introduction to
or not?

men have said, that E Yin Tang by becoming cook was it so

;

Mencius

replied,

no

by no means.
in
tlie

Yin

tilled the fields in

Yew Sin, He would

and delighted
not do

principles of

Yaou and Shun.

what was unjust

or contrary to reason:
to

sup-

pose you had

oft'ered

him the Empire

do

it,

he would not

have regarded
to do

thousand horses it. If you had offered him four what was unjust, or unreasonable, he would not have look-

ed at them.
either

Nay

he would not contrary to justice and reason

have given, or taken a single straw.

sent presents, begging him to enter his service.

Tang
to

He

ex-

claimed, with perfect self possession, what are Tang's presents

me

in the

To me what is equal to ways of Yaou and Shun

!

living in the fields

!

and rejoicing

Tang
and

sent three times entreating him.

At

last,

he was moved

said,

compared with

my

living in the fields

is it

and rejoicing in

the principles of

Yaou and Shun,

nob better to cause this

Yaou and Shun? Is it not better for me to make this people, the people of Yaou and Shun? NYhatis equal to seeing these things with my own eyes ? Heaven created this people, and sent those who are first informed to enlighten those who are last informed, 1 am one of
Prince to become a Prince of the same stamp as
heaven's people

who

are

first

aroused,

I will take these prin-

128
ciples
will
?

HEV MUNG.
and arouse
*
considered that
if

[Vol.

11.

this

people.

If I do not arouse

them who

He
it

a sin:jle

did not reap the benefits of the

woman under heaven, principles of Yaou and Shun,

man
or
ditch.

was

us

if

he himself

h.\d

pushed them into a

Thus, did

he take the heavy responsibilitf of canng for the Enpire oa

himself.

Hence, he went
save the people.

to Tans^

and exhorted him

to

conquer

Hea and

I have not heard that a

straiu:hten others,

man who bends himself is able to how much less can ho who dis'j:races himself
!

correct the

Empin^

The

actions of the
to a distance,

sai:es

have not always

been the same.

Some went

some remained near,

all

some went out of oflTice, some did not; yet

themsflves pure.
I

agreed in keeping

have heard that

souij^ht to

E Yin

by the priaolples of Yaou and

Shun

h? employed by Tang, but have nut heard that

l)ecoaiin'^

he sought

this

by

a cook-

E
8.

Yin says, " Heaven commenced at

I

Mjh Kuug
said,

to cut off

and attack,

began at Pu."
that Confuci-

AVan Chang asked, saying, some one

Tse he
case?

us lived with the ulcer doctor when he was in Wei, and that

when

in

lived with the king's favorite, Tseih

this the

Mencius
this.

replied,

Hwan. Was by no means. Some busy boin

dy has invented

When

he was

Wei

he lived with

Yeu

Chow Yew.

Me
I

Tsze's wife and Tsze Loo's wife were sisters.

lived
in
;

Me

Tsze

sai

to

Tsze Loo, had Confucius

my

house,

he miglU have been one of the first officers of Wei Tsze Loo Confucius replied, these thing:s are detold this to Confucius.
creed by heaven.
priety,

Confucius went into oHiee according to proaccording to

ju.^tice.

and

retired

Wheiher

lie

ol)taiued

Th.'V all p'mc^'; ijood prin-iplet, {>ul are aslei'p. hid Itnow ml t!; it thcv do pnsscs th<'in. I oalv caa awalut Uieiu tu u ttcUSK of tbc worth ol' iLose prtuciplus wlucli they urigiuuU/

possesH.

Chap. IX.]
office or not,

HEA MUNG.
he said
it is

129

the will of heaven.

Had

he lived with
it

the ulcer doctor or with the royal favorite Tseih

Hwan,
will.

would

have been unjust and not according to the divine

When
Tseih
kill

Confucius was displeased

in

Loo and Wei, going to Sung

to

Hwan, who was Sze Ma, wished him

come, that he might

him; but hd changed his clothes and left Sung secretly. At that time when Confucius was in danger, he lived in the house of Chiu!^ Tsze, who held the office of Szs Chiug and ij now mi-

nister to Prince I

Chow

of Chin.

have heard that we should observe who are lodged by the ministers who reside at court, and with whom distant ministers
lodge.

If Confucius had lodged with the ulcer doctor, or with

Tseih
9.

Hwan how could he have been Confucius! Wan Chang asked, saying, some one said,

that Pih

Le

He

sold himself to a feeder of cattle in Tsin for the skins of ^ive

Mjh> by no means, some busy body has invented this story. Pih Le He, was a man of Yu the people of Tsin sent gems of Chuy Keih, and four hprses of Keuh breed, begging of the Prince of Yn to grant him a passage through his country, that he might invade Uh. King Cae Ke advised his Prince against this, but Pih Le He did not. When he knew that the Prince of Yu would not be admonished and hence went to Tsin, he was 70 years of age. Had he not
sheep, to feed cows, in order to obtain the favor of Prince
Is this true?

Mencius

replied,

known

that to feed cattle in order to get the favor of Prince

Muh
To

of Tsin,

was a low,

dirty thing, could he be considered wise?

know

would not be advised, a nd not to advise him, could that be considered unwise ? To know that the Prince of Yu was near ruin, and to go off before hand, cannot be called
that one

fooUshness.

When he was

employed by Prince Miih of Tsin,

to

made to act well, and to assist hira, can this be called want of wisdom He assisted Prince Muh made him illustrious through the whole E.npire, and handed down
!

know

that Prince Mtih might be

his

fame to future ages, had he not been a

man
sell

of eminent virhimself in order

tue and talents could he have done

so? To

130

HEA MUXG.
is
it

[Vol.11
villajjcr

to acconiplLsh his Prince,

what a common

who

loves

himself would not do, can

then be said that a

man

of virtue

and education would

CHAP. X.

Mencius snid, Pih E's eye would not look upon n l)ad colour, nor would liis ear listen to a bad sound. Unless a Prince were of his own stamp, he would not serte him, and unless people were
of his

own stamp,

he

w ould not employ

(or rule) them. In timrg

of good government he went into oflice and in times of confusion and bad government he retired.

Where

disorderly govern-

ment prevailed, or where disorderly people lived he could not bear He thouc^lit that to live with low men, was as bad to dwell.
as to of
sit in

the

mud

with his court robes and cap.

In the time
till

Chow

he dwelt on the banks of the north sea, waiting

the

Empire should be brought to peace and order. the fame of Pih E is heard of, the stupid become
the

Hence, when
intelligent,

and

weak determined.

Yin said, what of serving a Prince not of one's own stamp! what of ruling a people which arc not to your mind! In times of good government he w^ent into olfice, and so did he in times of disorder. He said heaven has given life to this people, and sent
those

who

are

lirst

enlightened, to enlighten those

who

are last,

who
that

and has sent those who are first aroused to arouse those are last, I am one of heaven's people who am first aroused
I will take these doctrines
if

and arouse
or

tiiis

])eople.
in

To

thought

there

was a

single

man

woman
ditch.

the

I'jnpire,

who

was was

not benefited by the doctrines of Vaou and Shun, that he

guilty of pushing

them into a

!I(^

took

tl

hvivv

responsibility.of the

Empire on

himscll,

Chap. X.]

SEA MUNG.
office.

131

Lew Hea Hwuy was

not ashamed of serving a dirty Prince,

nor did he refuse an inferior

place he grumbled not.
in

He

did not conceal the vir-

tuous and acted according to his principles. Although he lost his

In poverty he repined not.

He

lived

harmony with men of little worth, and could not bear to abandon them. He said, you are you and I am I, although you sit by my side with your body naked, how can you defile me? Hence, when the farme of Lew Hea Hwuy is heard of, the mean man becomes liberal and the niggardly becomes generous.

When
in

Confucius
it

left

Tse, he took his rice from the water,

off,

he said I

but when he left Loo, way to leave a father and mother's country. When it was right to make haste, he made haste when it was right to be dilatory, he was dilatory when right to remain, he remained, when right to be in office he went into

which

was washed, and walked

walk slowly. This
is

will

the

was Confucius. Mencius said, PthEwas an example of purity among the sages. E Yin was the person among the sages who took responsibility upon him. Lew Hea Hwuy was an example of harmony among sages; and Confucius of acting seasonably.
office: this

be said to have been a complete constellation His beicg entirely complete may be conpared to that of the golden and diamond sounds. The golden note constitutes the commencement of music, and the diamond finishes it. To com-

Confucius

may

of excelienGe.

mence is the work of knowledge, Knowledge may be compared

strength.

to finish the

work of

holiness.

to ingenuity, holiness resembles

If an archer shoots at the distance of an hundred

it is

paces, and reaches the mark,

hit the
2.

because of his strength,

if

he

mark,

it is

not on account of his strength.

Pih

Kung

asked concerning the degrees of rank and salary

of the house of

Chow

Mencius

replied,

you cannot hear them

clearly explained.

would

injure themselves, took

heard the general

rank, the

The tributary Princes, being afraid that they away all the records. But I have The Emperor was one outlines of the thing.
the

Kung one,

How

one, the Fih one and the

Nan

one.

132
In
all

HEA MUXG.
there were five ranks.

[Vol. 11.

In a Province the Kiien was ona

S!i

rank, the Kiing one, the

Chuni; Sze one,

Ta Foa one, the and the Hea Ssze one. In all

mg

Sze one, th
six.

there were

ranks.

The E.npcror had the immediate j,^overnmoiit of one tliousand L?. The Kim,' and How had each u district of one hundred Le. ThePth had o.ich seventy Li?, and each ot'theTsze Nan had rilty Le. In all there were tour divisions. Those who could not get
fi\'ty

h?, could not in person have access to the Emperor, but

wcreattaclicd to the Choo llosv, and were called Foo Yun^^

The

Prime Minister
had land equal

ot*

the Emperor, received territory equal to the

How. The Ta Foo had

io the

land equal to the Pih.

The Shang Sze

Tsze Nan.

In a

larpre

country of lUO Le

Kuen had times as much

the

ten tiiues as niuch as the Kin^,

thj King four

the
the

as tho

Ta Foo^the Ta Foj Hea Sze and

double that of the

Sliang Sze, the 8iiang Sze double that of the

Cluing Sze double that of the

tUe

Kung Sze, Hea Sze had

same
the

salary' as the

common

people,

wiio served in government

tilling

offices.

Theirsalary was sufiicient to supply the want of

of

fields.
fifty

In a small country of

Le, the

Kuen had

ten times as

much
the

as the

King

the King had double

that of the

Ta Foo

double that of the Shang Sze

the

Ta Foo Shang Sze dou-

Chung Sze the Chung Sze double that of the Hea Sze and the Hea Sze had the same as the common people who werr: in govtrnment oihces, Their salary was sufiicient to
ble that of the

BQike up for their not

tilling the

ground.

E ich of tlic husbandmen

who manured
si\
their

got a Jield of one hundred acres.

Those

fields b^'st

could support nine persons

the

nex t class could support eight persons the next seven the next and the next five. Taose who had situations under government, hi their s ilaries regulated in this manner.
1

3.

Wan

Chang asked

sayin,% I presume; to ask the

mode

of

holding intercourse with friends?

Do

not value yourself for your

age, high station, or brothers, in holding intercourse with a friend.

When

you choose a friend choose him

for bis Tirtue.

Do

not

value yourself on any thing.

Chap. X.]

HEA

MUNG^.
five friends.

13^

Mang Heea Tsze had

of them were L5 Ching
forgotten.

one hundred chariots and

Txvo
L-

Kew and Muh Ching,

the other three I

Mung Heen

Tsze in his treatment of these

live friends

appeared not
act as
if

to possess this

high rank, nor did these fi/e n-dn.

If that

Heen Tsze had such rank. they would not have been friends.
It is not only in countries of

had been considered

this is the

one hundred chariots, that

case.

The same holds good with Princes of small

said,

countries. Prince

Fei

Huwy

Tsze Sze can teach me. Yen

Pawn

can b

my

friend, as for

Wang Shun

It is not merely in

and Chang Seih they may serve me. a small country, that this is the case, but
Ping, Prince of Tsin in his intercourse
in,

also in large countries.

with

Kae Tang,

if

asked to go
if

he entered,

if

asked to

sit

down, he sat down,

herbs and gruel.

asked to

to eat

he ate, although coarse

He

never was dissatisfied.

For he would

not presume not to be satisfied.

But here

the matter ended.

He

did not give him an official appointment

nor a salarynor
made him his palace. T.ms the

employ him.

This was merely a scholar honoring the virtuous,

and not a Prince honoring the virtuous.

When Shun was

villager

introduced to the Emperor, he

son in-law and gave him a dwelling near the

Shun was the guest of the Emperor. This was the Emperor making a friend of a common man. When an inferior honors
a superior,
it is

called

an

inferior, it is called
4.

Kwei Kwei, and when a superiors honor Tsun Heen the meaning of both is the
;

same.

Wan

Chang asked, concerning

Mencius
replied,
is

the spirit and

it

manner of

receiving presents.

should be done with

grave respect. But to refuse them,

not respectful. Hj-v ought

one to act in

this respect?

If the giver be your^supeiior,

gift

and

you

reflect
it,

whether he got the

by

justice, or not,
;

and chen

receive

you do not behave respectfully

I beg to ask

hence you should

to

not refuse.

how

it

would do, not

refuse

134
in direct terms,
it

HEX MUNG.
but to refuse
it

[Vol. 11
that

in

the mind, reflecting

has been unjustly taken iVora the people, and making some
If he offer
it

other pretext for not accepting it?

in a

proper

manner, receive
acted.

it

with politeness.

In this manner Confucius

Wan
tlie

Chang asked,
meets with a

saying,

suppose a robber outside of

city

man and

behaves with reason and presents

wliat he has taken by violence with propriety, ought he to receive

it?

He

ought not. The

Kapg Kaou says,

that he

and robs him of

test him. lie

his property fears not death.

who kills a man All men should de-

ought to be put to death without waiting to teach

received the laws of the Hea; and

him.

The Yin dynasty

Chow

those of Yin.

The Princes of the present day take from the people in the same mananer as the robber does. If they present it with propriety the king receives
it.

beg to ask what can be said of this?

Sir, that if

Mencius
rise,

replied,

do you think

a good sovereign were to

he would at once cut off the Choo

How,

or

would he

first

instruct them,

and afterwards,

if they

did not reform, cut them off?

right to, is robbery,

If you say that taking

what you have no

you

press the point to the utmost extent of rigorous justice.

Cfonfucius

When

was
is

in office in

Loo, he shared the game with others,

If he

(or wrangled for his share.)

would do

so,

how much more

good

receive

what

presented

Then Confucius
prin< iplos.

did not take office in order to practise

did.
?

Yes he

Was

going with them to the chase practo regulate the

tising right principles

Confucius wrote a book

offerings

and the

sacrificial vessels,

which did not require the

productions of the four qu;\rt(rs to use in sacrifices.

Why
left.

did

he not leave?

He

first

made

trial.

If the
it,

example was worth

he then

practising and the Prince did not practise

Hence

be

iievtjr

was detained

iu

a country for three years.

Chap. X.]
Confucius,
if

HEA MUNG.
he saw that he sould act, went into
office.
office.

185
office.

If re-

ceived according^ to propriety he went into

If the Princo

He saw that he could act under Ke Hwan Tze and went into office. When in Wei he was received with propriety and went into office. And
supported him
in a proper

manner, he took

in

Wei
5.

durin^ the time of

Heaou Kung because he supported

office.

him properly he went into

Mencius
;

said,

poverty

but there are times

men should not go into office on account of when they may do it on account

of poverty.
care
of,

Men

should not marry for the sake of being taken

yet in some cases they

may do

so.

When

man

goes

into office

on account of poverty, he should refuse a high place,

and take a low one.

choose a small one.

He

ought to refuse a great salary, and

a

Now, when

man on

account of poverty, re-

fuses a high place, and takes a low place one

salary, and takes a small one,

refuses a great
to hold? *

what place ought he

He may
let

watch the gates and beat the Tuh-

Confucius was once store keeper; at that time he used to say,

me keep my accounts
all

correct, that is all

my

charge.

When
thriving.
(

overseer of the grazing parks for the herds, he

to say,

was accustomed
fat

my

concern

is,

that the

cattle

be

and

He who

occupies a low station, and speaks high words,

is guilty,

or

things belonging to a high station)

in a man's court,

and he who stands

ought

and does not practise

right principles,

to be ashamed.
6.

Wan

Chang asked, why a learned man should not cast

(i. e.

himself on a tributary Prince for support ?

take his living

without being in

office).

Mencius

said, he dares not.

jituation

A man should go into office to put in practice his principles, but if his principles b pposed to the times, and his familj or parents be poor, he may on that accouat take a low where his responsibility is small, just as a man ought not to marrj for the sake of being nourished, but in order to preserve the line of succession, jet if he be so feeble to 1^ unable to act for himself, he may marrjr for the sake of bebg; taken care of.

136

HEA MUNG.
a Prince loses his country,
it

[Vol. 11
accords with propriety

When

that he should receive support from another Prince.

But

it is

contrary to propriety, for a scholar to accept of support from

a Prince

whom
gift.

he does not serve,

"*

'"-

Wan
Why

Chang asked, whether one ought

Mencius
right to

to accept of grain pre-

sented as a
is it

replied, that he
it?

ought to accept of

it.

accept of

Bocuise

in such a case, the

Prince treats him as one of his conhnon people, and relieves his

wants.
Since one ought to receive what
is

presented as a
is

gift,

why

(when not
presumes

in office) not receive

what

otiered as a salary? *

Ho

not. I

beg to ask,

why

he presumes not to receive it?

Mencius

replied,

even the gate

keeper and

drummer have
their superi-

fixed duties
ors, but,

and hence ought

to receive

wages from

when one who has no official duties from superiors, he shews want of respect, f
you may
receive
it,

receives a salary

If the Prince's gift be merely for the supply of your wants,

but

do not know

in

the event of tho

Prince continuirig for a length of time, thus to supply your

wants, whether you ouirht

Prince

to accept of
;

it,

or not.

Mencius

replied.

Muh

thus treated Tsze Szc

ho several times sent to ask

and frequently sent him roast meat. At last Tsze Sze became displeased, and waved to the messenger to go to the outside of the large gate, w here he Ijowed and refused to
for his welfare,

accept the

gift;

saying that from that time and ever

after, I

know

that the Prince wishes to treat

me

as his dog or his

horse.

Hence, from tint time, the messenger did not ciuae again to
present his
gifts.

To

delight in the virtuous

to nourish
!

and yet not prothis

mote them, nay not even

delighting in the virtuous

them,

how can

be called

fift,

ForrnerW. Mimi^ Tsze for some time rccoi veil his support from the Princen br wr of and would not acco|>t of a fixed mlarv, hence nrone lhe.se <iuesti'j:>s put hr Wn Chan|^. To rccirc a comiiinl naliirv wiilioui being iu ollioe is eqiUTiiJeat to CMtiiig ont't self (M t

Che

Phacc

for BHfpgrt

aud bcacc improper.

Chap. X.]
I

HEA MUNG.
to

1^
who wishes
it,

presume

ask

how
At

a Prince should do,

first

to

support the virtuous?

the
gii't,

h3 should send his orders, with

and the receiver should bow and receive

then after-

wards, the store keeper should have orders to continue the supply, without formally sending the Prince's orders.

Tsze Sze

considered that the roast meat was sent to vex him with bowing.

This was not the

way

to nourish a superior

man. *
sons to serve him,
like-

Yaou

in bis treatment of

Shun sent

his nine

and gave him

his tw^o daughters in marriage,

and gave him

wise a complete retinue of servants and a complete supply of

oxen, sheep, and stores for his support, while in the country.

Afterwards he promoted him to a high situation.

said, that his Majesty honored

Hence

it

was

men

of superior worth (or this

may
7.

be said to be the

way

in

which a Prince honors men of

to ask wherein lies the pro-

great worth).

Wan

Chang

said, I

presume

priety of not waiting: on the tributary Princes

in the

? Mencius replied, town there are the servants of the market and of the well,

and

in the country the servants of the grass: all these are styled

common men
presume

Common men

cannot take the customary pre-

sents (or sign of office) and wait on the Princes.

Thus not
f

to

to visit the Princes is according to etiquette,

Wan
To go

Chang
calls

rejoined,

when
ii.

the

common people

are called to do work,

they go and do

When

the Prince wishes to see

them and

them and they do not go what is the reason of and work is right, to go and visit is not right. J

this?

By sending his forraal orders wiUi the first orift a Prince honors the saperior man, but if h pontinue to send his orders with every asw supply, he only vexes him by the laborious cereIDOoy of receiving it.
said, that some of the literati li\ed in the town, and some of them in the counthey not being in office, were considered on the same footing as the common people, jind consequently ought not to presume to visit the Princes.
t

Mencias

try

X Wan Chang rejoined, since such of the literati as are not ia office are considered on the aam footing as the common peopb, why do thev not visit the Princes when seat for, the same as Mencins said, to do work when ca'led by government, is th thf common people do work? duty of the common people, but when a Priace knows that a man is a scholar, and sends fr ^|m, i^ ^at character, he cannot go without violatiag; his priuciples ia order to please uao.

1518

HE\

51Ux\G.
Tvith

[Vol.

11.

Why

do Princea \vi3h to have interviews

If on

such men?

Either on account of their extensive learniag^, or of their superior virtue.

account of

their extensive

leurnini^,

even the

Einpeior should not

call a scholar;

how much

less sliould

one

of the tributary Princes?

tue, then I

If

on account of

their superior vir-

have not heard of any, who wishing to see men of

Prince Muh went often to see Tsze Sze and asked why ancient Princes of countries of one thousand
worth, sent for them.
chariots, Avishcd to be the friends of the literati
?

At

this

ques-

tion

Tsze Ssze was displeased, and said there was a saying among the ancients, that they were their friends

Now, does
I

not the fact that Tsze Sze was displeased say that
is

as to statio'j, he

my

Prince and

I
?

am

his minister,

how can
hand
as

presume

to treat

him as

my

friend

But on

the other
treat

as to virtue, he ought to learn of me,

bis friend?

how can he

me

If then a Prince of one thousand chariots sought

to a scholar

and could not be granted the place of friend

how

much

less could he call such a one. *

When

Prince King of Tse wishing to go to the chase, called the

;

keepers of hunting parks, by the Tsing flag

they did not come.

The king wished

loosing his head.

to slay

them.

Tiie determined scholar fears

not the being thrown into a ditch, nor does the brave soldier fear

Why

did Confucius praise these

men ?
their

He
own.
peo-

praised their not answering to a flag which

was not
the

AVan Chang
ple by u Chin,

said, I

beg to ask how the master of the hunt-

ing parks should be called?

By

a Pc

Kwan,

common

the

literati

by a Ke, and the great

officers

by

a Tsing.

If tijc

masters of the hunting parks, are called by the

will

flag of the great otficers, they

rather die than dare to go.

Ji

In rcfjard tf> ntuion, tlie ilifTfreiicc betwcni n l*rlnc< and srholar. t< too ;;rtvit to uiliiiit f the familiaritv of friendship. On the >lii r Innil, tbe ".inu'riority t>f iho vrrrat scholar, and nao of 'iuiiifnl virtu**, to tin? rommoii cla,^-; of I'liD'-cs, on thr score of know|Ml;;c and rirtup,
tliat thi- Priiin- oir^hl not lo pie-s iiu.' to lit-at tlio s lioltr with iho freedom which How riitioh less ou^ht be (o scut for such men, as if allownhle between mutual tiirnds. thev w!r<' to b*^ treated an coiumoii worl(in(>u l*roprietT nvjuirei, that when a Prinne wishes to R^!; the c >mis<'l of a Hchol^r. h<; slioiM .;o in person and vtait upon linn, and he should listoo ir ills in^t.ii. lioin, with all tlie docilit> of iilcainr wheu rfceiviu^ the loisouj of teacher, Tkas did all the fatnuus louaarcbs of aiitiiiuitv.

is

80 nr.-at,

is

Chap. X.]

HEA MUNG. 1
are

139
the signal of the
less should

common people literati, how would they men of high worth be

If the

summoned by
!

dare to go
called

How much

by the signal of men of no

worth

Those who wish to see men of great worth, and do not treat them with propriety, act like those who wish to enter a house,
but
first

shut the door.

propriety the door.

in this

Now, in this case, justice is the road and It is only men of superior virtue, that can walk
in

way, and go out and

by

this door.

The She King says

inferior

" The

way

of

Chow

is

as even as a whet-stone and as straight

as an arrow.
it

Superior

men

tread in

it,

and

men view

as their pattern.''

Wan Ciimg said, when Confucius was called by the commands of his Prince, he waited not for his carriage, but instantly

walked
o'fioial

off;

an

Confucius held situation, and was called according to his rank. *

did he not err
?

Mencius

replied,

8.

Mencius, in a conversation with

Wan Chang, said,

the

most

virtuous in a village

of a village.

may form friendships with the most virtuous The most virtuous in a province may unite in the

bonds of friendship with the most virtuous of a province. The

most virtuous in the Empire, may make the most virtuous in the Empire their friends- Such not deeming it sufficient to have all the
virtuous under heaven as friends, will converse with the ancients.

They

recite their poetry

and read

their books.

Can they be

men ? They therefore examine into their times, and choose friends among them also. Seuen, King of Tse, asked how a prime minister should 9.
ignorant of the
act
!

Mencius

said,

what

sort of prime minister does your

said, are there different kinds of

Majesty

refer to?

The King

prime ministers? There

are, said the other.

There are some prime

* Wan Chang, not distinguishini^ between those in office and those who are not, supposed thai Confacias erred io answering the calls bis Prince with such prompitude.

140
ministers,

HEA MUNG
who
aro relatives of the Prince, and

[Vol.

11.

some who

are

of a dilTerent fuiuily name. I beg then; said his Majesty, to ask

how a prime

minister,
is

who

is

of the blood' Royal should act

When
him.

tlie

Prince

guilty of great errors,

he should reprove
listen,

If after doins^ so a^ain

hisn,

ami again, he does not

in his place. *

he

ought to dethrone
bis

and put another

At

this

majesty suddenly changed his countenance.

said Mencius,
othersvi'se

Be

not astonI

ished,

when your majesty asked me,

dared

not do

than give a correct reply.

I

When

the kinjj's
is

countenance became composed, he said,

the duty of a prime minister,

beg to ask, what

who

is

of a different family

name?
if

If the Prince bs guilty of errors, he should reprove him, and

after he

has done so repeatedly, he

is

not listened

to,

he should

leave his place.

CHAP. XI.

Kaou Tsze says, human nature resembles tlie v. i!low, and justice is like a wand vessel; in forming human nature to justice and virtue we must do as we do when making a vessel of
1.

the willow.

Mencius

said,

can you

Sir, follow the

nature of the willow

cut and split
?

and make the Pei Keuen vessel?

(or thwart and twist)
if,

Must you not

before

you make the Poi Keuen

twist

Would

you, as you tawart and twist the willow to

Pei Keuen,

m
all

the

same nuna';r thwirt an

it

ture in order to forai

to justice

and virtue?
1

make tha human naYour doctrines

'

would

lea

m^a

t j

consider justice an

'

'

bo misery.

When the co intrj ii in lin-;cr. a prime tui lisltr, .%!;> is of i roval, oii^Iif not 'i' ) -1 ili b.^ oicrii!j I auji^ reljiirot^ to ia^fitice ju3(iye to ihj fee'i!!^* )i '-ci il ij.i, vvli, 'i , ani pl<io Bor nil aail uuuitly too the oiuou laiudl, hut o i^bl lo Ue^J^d iho ua<vo;iii. \'i,i\: i worthy relatioa la hit ttcaii.

Chap. XI.]
2.

HEA MUNG.
said,

141
the Sowing of
:

Kaou Tsse

human nature resembles

to the east,

water.

one to

Cut a channel the west, and it

and

it

will run east

cut

will ilow west.

Man's nature,

originally,

is neither inclined to virtue iior vice, just as water is not inclin-

ed to run either east or

vtest.

Mencius
does
it

said, true,

water prefers neither east nor west, but

neither incline to run

up nor down?

The

virtue of

man's nature resembles the downward flowing of water.

are
all

Men

naturally virtuous, the

same as

all

water naturally flows

in
it,

downwards. If you
it to rise it

strike w^ater
face.

and leap

you may cause

above your
:

Dam its

course, and you

may

raise
is

to the hills

but

is this

the natural inclination of water? It

impelled to do so.

Human

nature, in the

same manner, may be

made
3.

to practise vice.

Kaou Tsze
?

said, life is called nature,

life is

ed,

do you mean, that

I do.
is

nature, in

f Mencius rejoin the same sense as white

is called white

of a white feather,

Then do you mean that the whiteness the same as the whiteness of white snow?
is

and that the whiteness of white snow,

the

same as

the white-

ness of a white gem? Yes, I do. Is then the nature of a dog the

same as

the nature of an

ox? and the nature of an ox,

tiie

same

as the nature of a
i

man?

%
acting,

B/

life

is

meant the power of knowing ail moving, or

if life
it

which men

au.l

brutes

possess.

be nature, X act their natures are the same as man's.

Then said Mencius,

will follow, that as dogs and oxen can kiiovr

aad

According to ra/ opiiian nature is iha reason w'jioh man obtains from heaven, ani life is the breath which man receives from heaven, or nature is heaven's reason, as.l life is heaven's breath. Nature is the saparior jirincip'.e, and Jii'e is the inferior. No man, nor animal when born, is without this naturs^, nor is any of them without this breath. If vou speak of the breath (or life) then man and brute-i, do not dillei' as to their knowing and acting, but, if you speak of reason (or nature) then liow have brutes benevolence, justice, propriety, and wisdom in perfect;!) ? This shows how man is the soul of all things. Kaou Tsze knew- not that reason was nature, hence, taught that breath or life, was nature.
* This seems to come near the idea of the celebrated President Edwards, who was of opinion that man is created with such'povvers, as constiiate him a moral a'^ent, without any bias either to virtue or vice, and that the inferior principles of human nature soon overcome the superior, in consequence of divine influence being withheld' as a punishment for Adam's ^st sin, so that all men at an earl^ period of their e:&isteQce become incliaed to evil and a
averse t good.

142
4.

HEA MUNG.
Kaou Tsze
is

[Vol.
is

11.

said, to relish food

and love beauty,

nature.
is

Benevolence

internal, not external.

Justice or fitness

ex-

ternal, not internal.

Mencius
is

said,

what do you mean by sayis

ing, that benevolence

internal,
is

and justice *
I

externul
:

man, said the other,

esteem

old
is

and hence
in

revere him
is

the

age (or cause of reverence)

not
its

me.

Tiiat thing
is

white

and

it

such, because

whiteness

manifested ex-

ternally. Therefore, I say that justice is external.

Mencius

said,

the whiteness of a white horse does not

differ

from the whitediffer-

ness of a white

man;

know

not whether there be any

ence between the respect which

you would shew

to

to
;

an old horse
or whether

and that which you would shew

an old

mm

justice be in the object reverenced, or in

the agent

who

reverences.

Kaou Tsze

said,

love

my own

brother, but I do
is,

not love

the brother of a

man

of Tsin.

The reason

that the aflVctioa said

to be inI like-

of love arises from

ternal.
I

my

delight in him, hence

it is

revere the aue of an inhabitant of Tsoo, and

wise revere the age of a relative.

The reason

is,

that age pro

duces the delight, or desire

is

to revere; therefore,

we

say, that justice

external,

Mencius

rejoined, a relish for food dressed

p.ot differ

by an

inhabitant of Tsin, does

from a

relish for
tlie

food dressis

ed by

my own
f.)r

countryman.

The

things are

same, but

the relish
5.

the

manner

in wliich they are dressed external?

is

Mung Ke

Tsze asked Kung Too Tsze, saying, what

meant by

sayinjr, that justice is internal ?

it is

We

put in practice

our respect, said the other, therefore,

said to be internal.

Should one pay more respect to his own elder brother, or to a neighbour who is one year older than his brother? One should

pay most respect

to his

own

elder brother.
ik

When
fit

drinking

to,

The word here rcniiercd justice means wlitt

t

just,

proper and
ii

in tho nnture of thinjt.

Tbat is, the afTvctioo oT love roitrnt in me, aud iherofora ttiU oaLim, b(tQc; it i&id to bu cxlerual.

aaid to be iutroal, but r4po<

Ch/ip.

XL]

HEA MUNG,
first

143
his neighbour.

which of them should one

give

wme? To

Then

the cause of respect depends

this,

on that man, and

the cause

of precedence on

and

is in reality

external, not internal.

Kung Too

Tsze, unable to reply, informed Mencius. Mencius

said, ask him whether he ought to pay most respect to his uncle, or to his younger brother, and he will say to his uncle. Then say, suppose your younger brother were the representative of the dead, * which would you show most respect to? and he will reply to my younger brother then you may say, hpw then does the cause of respect rest in your uncle? and he will say, it depends on the place one occupies: then you may say, since it depends
:

on the place one holds,

is

I reply that in general,

my

highest respect
for

due to

my

elder brother,

and

is

due to a neighbour only

short time

(i. e-

while

my

guest),

When Ke

Tsze heard

this,

he said,

when

it is

proper to show

the highest reverence to

give the highest honor to

my uncle, I do so, and when proper to my younger brother, I give him the
said,
in winter

highest honor
stances.

but in reality this depends on external circum-

Kung Too Tsze

cold water
;

we

drink hot and in

summer
6.

is

then the sense which thus directs our

eating and drinking external?

Kung Too Tsze

is originally

said,

Kaou Tsze

says, that

ture

neither virtuous, nor vicious.

human naSome say that

and

nature

may

be led to virtue, or vice. Hence, when

Wan

Woo

reigned, the people loved virtue, but

when Yew and Le

reigned

the people took pleasure in cruelty.

Some say

that there are

people whose natures are radically good, and others whose natures are radically bad. Hence,

when Yaou reigned

there

was a

Referring to to the custom of some persons being placed on the seat of a deceased parent, or ancestor, while sacrifices were presented to the manes of the person so represented. In thi cue, even a younger brother has the honors due to the person, vrhom be for the time persoufies.
t The case of a younger brother being honored for a short time, on account of the seat, he occupies, was brought forward as a complete counter part to the case of a neighbour, or uel* propeiad b/ Ke Tsse and to which Kun^ Too Tsze was aoable to replj.

144

HEA MUNG.

[Vol. U.

Seang (a wicked man). When Koo Sow was a father there was a Shun, and when Chow was an elder brother's son, and a soverei'^n, there were Wei Tsze Ke and Wane: Tszc Pe Kun.* Now, since you sny that nature is virtuou5, these thino;s could H'jt have been. Mencius replied, it' you observe the natural disposition::, you may see that they arc virtuous: hence, I say,
that nature is virtuous. If

men

practise vice,

it is

not the fault

of their nali^rul powers.

All

men

iuive

compassionate hearts
of vice

aH
A

men have

hearts

which

feel ashaiYiod

shew reverence and discriminate between

is

men respect and

all

havo hearts disposed to

all

men have

hearts which

riQ;ht

and wrong.
is

conipissionate heart
is

benevolence

a heart whicli

ashamed of vice
is

rectitude, a

heart which respects and reveres,

distinguishes right from wrong,
rectiiude,

propriety

and a heart which

Now,
benevolence,

is

wisdom.

propriety and wisdojn are not melted into us from

:

sonething external
Bdi.

we

certainly possess

them of ourselves.

m iny
ten,

think not of this.

let

Hence,

it is

said "S"ck

and you

shdl

o!)tain,

go Rnd you shall lose."

Some

lose one fold,

some
their

some beyond number. Thus, they do not improve natural powers, f The She says, ** Heaven created all men
their duties

Laving

and the means, or

rules, of

performing them.

Intimating that the holy Princes Yaou and Shun could not change the Ticious nature of the wickc'J Scin;^, nor of the no less wicked Koo Sow, nor coiiltl tlie virtuous uncles of lb br*\al f)n>nt Chow, turn his feel into ihe patli of viitue, and (hat consequeotljr the nature of the on3 cIhss, was radically ^ood and ihat of llie other radically bad. * do not possess perfectly benevolent and upright hearts, nor that the/ T Ii is not th.v all brive not .-arts which are ashamed ofSifc and onii ^!i^tin;ui^h clearly boluct-n ii^;hl and wiong, il lies in t'leir not making a ri.;ht use o.' llieir bui &c ori^iiial virtue and laleiUs. so a^ to briay liie n to ronsumite perl'eclJon. On the co.'itrar\ man*' thoughtlessly siiiL iulo vice and degrade thcui selves till tliey bucoiue no better than the brutes.

mm

Ii

From the premises a conclusion some wliat diHerenl nii^ht he fairly drawn, name!/, that tho <:iiu cI;hs had so trained tht'ir minds ti) the contemplation of viituf, and had so far mortified the ori. iiul depravity of ihtir iniure. lliul ih ir conduct exhibited a I, anpy contrast to
I?; St

liut, till it he fully provtii, ihut their lives were perfectly fice ftom tbo that of the Qtlirr. deviation from perfect virtue, it cuuoot he slicwu that their nuiares wore orgioully perfect'

|v virluoiis. 1'
Oi-

i.
-

while thf sa^es of antiquity, to :\ man. he!d llu; mtion that human nilarj in it as receired fiom lit;a\eri i lur.c.l y bi)l\, iheic wcic ollicrs who riiaintaiood ..I doctrine. Let experience say wLeLhOr the latter vscie uol Dearr tV
t

c.

Chap.
It
is

XL]

HEA MUNG.
Confucius says, that he

145

the natural and constant dispasition of

tiful virtue."

men to love beauwho wrote this Ode knew

must be

right principles. Wherefore, since there are duties, there

the means of performing them, which is the original nature of man. Therefore he loves beautiful virtue. *

Mencius said^ in years of plenty, sons and younger broyoung people) have abundance to depend on, but in bad years, they do much mischief. The difference does not arise from tho tabnts, or natural powers, which heaven bestows, but from that which drovv-ns their minds in vice, f If you sow and plant wheat in the same kind of land, and at the same time, it springs up, and riperss in season If the pro^iuce be unequal,
7.

thers, (or

that

is to

be ascribed to the fatness, or poverty of the land, to

the abundance, or scantiness of the rains, or to the difference of

labor bestowed on
ble each other.

it.

Wherefore,
should

all

of the s^.me species resemthis rule in reference to

Why
if

we doubt

man only? The Lung Tsze said,

make shoes
for

sages are of the same species with us. Hence,

without knowing the size of my foot, know, that he will not make baskets. Shoes resemble each other, because all the feet under heaven are of the same shape. J

man

me,

This

is

the case too in reference to flavors.

The

relish of all

mouths

YTh Ya (a man well beforehand what my taste would relish.

is similar. *

skilled in flavors)

Since his taste

knew was

Human
is

there

nature in its ordinal state accords entirely with rlivine reason. In tb is respect no differeace between Yaoa, Shun and the man of the lowest situation. * *

t Intimating that in years of plentj, having abundance of food, they are disposed to learn aad practise the principles of virtue, but ou the other hani, whan they are pressed by want their virtuous nature is forced by stern necessity to commit numerous acts of wickedness, tt

These similies are meant

to

prove, that

all

men

are

by nature equally virtuous.

* * It seems a little strange bow the sages did not perceive, that if h'linan natnr? had been imraacalately pure, and absolutely perfect as they unlfonnly represent it to be, rann woald have apontaneousiy walked in the path of perfect virtue, arid cjiild not without an absol ite chano;e of his nature, such as they never hint at, have deviated from the path of rectitude in the slightest degree.
t t Sonnd philosophy teaches us, thtt true virtus never shinss so brij^ht as in the time of Ijevere adversity. Old experience teaches the sane lesson. Wiiat are we th3a to tluak of thatjj^ozlect virtue which is transfonned into vioe by adversity.

146
thus, if his nature

HE\ MUNa
had
differed
all

[Vol.

11.

from other men as that of dot^s

and horses

differ,

how could

men

follow
all

the

taste of

Yih

Ya ?

This proves that the tastes of

men

are similar.

The

same holds good with regard to the ear. Sze Kwang knew beforehand what sounds would please the ears of all mankind. This
all men are similar. So it is with the For instance, there was no one who did not esteem Tsze Too beautiful. Those ^vho were insensible to the beauty of Tsze Too had no eyes. Hence, it is said, that all men's mouths have a similar relish, and the ears of all have the same faculty of hearing, or are

proves that the ears of

eye.

pleased with the same sounds, and their eyes love the same
beauties.

Why

should their minds alone differ?

It is said to

In what do

men's minds accord?

be in reason and rectitude.

The

sages found out beforehand in what our minds are alike. Hence,

reason and rectitude are delightful to our minds in the same

manner as the mouth is delighted by eating herbs and flesh. Mencius said, the wood on the New mountain was once 8. beautiful, but being the out-skirts of a great city, it was cut down
by the hatchet
:

how cannot it now

be beautiful! Yet being nour-

ished by the revolutions of day

and night, and by the genial

influences of rain and dew, the tender sprouts rise again, but are

eaten up by the cattle and sheep.

waste.
it

Hence,
is

it

appears a naked

When men

see this naked

waste, they suppose that,

this

was never covered by wood.

If

But

the oiiginal state,

or nature of the mountain?

man would
But
the

preserve

it,

has he not a just and benevolent

heart!

means by which

m ui

loses his

virtuous heart,

wood by the axe. If you dairesembles the cutting The good feeling which ly cut it down, how can it look well ? he acquires in the night, leads him to unite nearly with all men in

down

of the

what they originally love and hate. But the business of the day checks and destroys it. When thus frecpiently checked and destroyed, at last the nightly feeling
is

not sulhcieut to keep his

hap.
heart.

XI
When
once his
is

HE A MUNG.
nightly
feeling
is

147
not sufiScient to

keep him, he
ties (or

not far from being a bruto.

When men
!

see

such brutes they suppose that they neyer possessed good abilia virtuous nature), but
if it
is this

human nature

Hence,

obtain

its

proper nDurishinent, there

is

nothing,

that will not grow, but

if

that is lost, there is nothing that will

not go to ruin.

Confucius says, hold fast and you will preserve it; let go and you lose it. It (the mind) goes and comes in no time. No one knows where it may go to. This can only be said of the

mind.
9.

Mencias

saiJ, I

am

not astonisked that your majesty

is

Suppose you take a thing which of al* others under heaven is most easily made to grow, yet if you give it one day's genial heat, and anon ten days chilling cold, it cannot grow. I am seldom with you, and when I retire those who cool you approach. How can my doctrines bud. For instance, the talents required for chess are but small, yet if a man do not bend his whole mind and attention to it, he will not succeed. Yth Tsew is the best player in the country, suppose you employ Yth Tsew to teach two men to play at chess, and one of them bends his whole mmd and attention to the thing, and only listens to the instructions of Yih Tsew; the other, although he listens, yet in his mind he sees a bird coming and thinks how he should handle his bow and arrow to shoot it. Hence, although he learn along with the other, he will not equal him- Is this because his knowledge is not equal to his companion ? By CO means. *
defective in wisdom.
10.

Mencius

said, I love fish, so

do I Heung Chang (a kind

life,

of wild boar's
fish

feet,)

but

if I

cannot get both at once, I give up

and take Heung Chang. I love

and

I love justice,

but

Thit section is intended to shevr that it is in conseqneace of nan coming in contaot with Ktenud objects, the internsd paritj and rectitade of his soind are gxadaalij corrupted.

148
if I

HE-\

MUNG.
I

[Vol.11.
life

cannot pres-^rvc both at once,

would give up

and hold

fcistjustico.

''^ou--J-J lo^'c life, there is

I will

that which I love

life.

riore thin
Althouz'ii

liff,
I.

li-ncc

not act irreg^ularly to obtain

is
*1

hate death, yet th^re

thv.re

that which I hite

more thaa
not avoid.
life,

death, hence
If
it

aro evils, or

ni^^er,

wiich
nothini;
it

I will

worj the case thit

n:>t
it

mm

d.:;slr.^J

more than
ly

then wliy

ns3 every means by which

it

be preserved,

and were

truj th

there were nothin.; whic'.i

mm

hated more

than de\th, then

why

not use every means by which danger

may

be avoided

From
to save

this
life,

virtuous nature a

man

will not

do what

is

wrong
Hence,
is

nor what
is

is

unjust to avoid calamity.

life,

there

is

that which

desired more than

an

that

which

hated more than death.

and
sess

talents
it.

Nor is it only men of superior virtue wlu p>ss3ss this heart, bit all m^n originally pDS* The virtuous are able to preserve it. f
i

Suppose one in such a state that oa2 b nboo of foo 1, or one dish of soup would save his life, while tiis want of them would occasion his death, if you call rudely to him and give these to him, even a man on the high way will not rec:nve theai. If you
strike the

ground with your foot and

oiler

them

to a

commoa

beggar be will deem them unclean. Now, if 1 without asking whether

it is

justornot, receive tea

these be to

thousand Chung, of what consequence

son (coaipared with the
beautify

will

my

per-

bomboo of rice and dish of soup), but to my mansions, aflbrd me the attendance of wives aud

concubines, and the praises of the har;im. X

"Pie'e

remark? aro intealed

il

to

prove

tl)i?

imtj's iiituro

is

orisflmlly virtnous; so m-ich

M,

that
'

if

follnweil,
last

leads a

man

to p;irl with lifo

raber tlim
its

ilo wfi.i! is luijisl.

t
It

This
It
*

o'ausc
lor
tiii
I

will
t

make
'H

in inteo.led to shew lo whui It-n^tli act of injuitice, wlii-n omo it loses

liiiiuaii

nat ire will <ro,

and ^vhat

excaiM

ori^iDiI rcoiitude.

Jc'Ct'.'

that ihis

ooaversainu w
ihiL
liis

tho sa'^u was to

h!io

v his

in tj<:siv,

held wj h llu K. n;^ ot Tsc. ^Mlirj^ pxijsHioii of, a;i lio'din^

is
I

Tho
f.isl

intealioa of tbil wriidaai

^hicb

his statiuu required

auJ dupeoded oa what liortof

men he kept about htm.

be

* Thit there hivo b'"n enirinnt uxample^ of "(u.-ih con lint evin ainon: heathens cannot dcni'^d, tiul thu fact is hy no nieais coiolusivu in support of thd d->otria9 of ihj ori^ioit rectitude oflKiman ni'ure. l*or n ii miy diu a martyr to hu uwu prido, Or to pabUo fao^ ;
i

vfiil

a4 lu

bu

aaliuiil iov of rgctiludo.

Chap. XI.]

HEA MUNG.

149

Fo:-n3rly to sav3 yon jr^oa daath, you would receive, but

now

you recoivs in order to b3.iutiry your mansions. Forin3rly you would a)t r3ceiv3 t^ 3iv'3 yoj fro n djith, but now you receive
to obtain the services of wives

and concubines.
fro.ii deAtli,
it

Formerly you
but

would
This

n:)t r3C3iv3,

to s ive

your body

now you

receive to obtain the pr.iiies of the poor. Is

is

not time to stop?*

what we

call losing the

ori^^n
is

il

heirt.
is

11.

Menci'js says, benevolence

man's heart, and justice

lonirer
it,

man's path. To lose the way, and no

one's heart go, and not

walk therein

to
!

let

know how
or his dogs,
th3ir

to seek

how lamentable

If

man

lose his fowls,

he

knows how

to seek them.

There are th3S3 who lose

seek them.

h 3 arts, and

know

not

how

to

-The duty of the student

12.

is

no other than to seek

his lost heart.

Mencius says, suppose a man's nameless

it

(4th.) finger,

was

bent so that he could not stretch

out,

it

would neither be

painful, nor

would

it

mu3h impede
it,

his business.

Y3t were there

any o6e who

could straight

he would not think the distance

to go for that purpose, just

between Tsin and Tsoo too great

because his finger was

not like other people's.

feel

Now,
heart
is

if

one knows

how to

ashamed

that his fingers are not

to be

Kke other men's, and yet knows not how

not like that of other's, such a

ashamed that

his

man may
to rear

be said not to

know
13.

the relative import

Mencius says,
trees,

if

mce of things. a man wish

the

Tung and

Tsz3

which

may

be grasped by one or both the hands,

If one

every one
to nourish

knows how
hiraiself,

to nourish them.

knows not how

tree,

does he not love the

Tung and Tsze

w^O'ild not reoaire a STiill morsel of fooi, erea to save yoar life, beoanse o(ferel in a ru la, insulting in inner, b:it n3>v ia order to ootain splendid iniosioas, a.niinal gratificvition, and hanaa praise, yoa make n> scrapie to receive tea thoajaad Chunj, although they cj iie i;i an improper and ujijost maooer. Wiiat a striking prooi, that /otthay* lost joar original virtue !
it

* Forrflerlv yon

was

150

HEA MUXG.
This
is

[Vol. 11.

more than himself?

14.

the

height of thoughtlessness.
the whole

Men
is

in the treatment of their persons, love

tlley

body, and loving the whole body,

nourish the whole body.

There

not a cubit nor an inch of skin, which they do not love,

is

and hence there

not a cuhit nor an inch of skin, which they

Therel'ore, in

do not take care

virtuous or not,

of.

examining whether one be

why should

there be

any other

rule than

what

we

find in ourselves.

In the body there are more honorable, and less honorable,

less

important and mor3 important parts.

We

ought not on

account of the less important to injure

the more important, nor

on account of the

less honorable,

to injure the
is

more honorable.

He who

nourishes the less important,

is

a low man, but he

who

takes care of the more important,

a superior man.

If a gar-

the

Woo and Kea trees, and cultivate Urh and Keih shrubs, he would prove himself a worthless gardener. The man who takes care of his little finger, and neglects
dener were to neglect th

his shoulder, without knowinf^:, is a sick wolf

man. *

man
to

who merely
what
is

eats

and drinks, men despise, because he attends

of

little

moment, and neglects what

is

of great impor-

tance. If the

man who
is

gives himself to eating and drinking, did

not neglect what

of great moment, then would not the

mouth
i.

and

belly be

accounted among the cubits and inches of skin

fault in taking care of them.

e.

there
15.

would bo no

Kung Too

asked, saying,

all

are equally
an<l

men

what

ii

the reason,

t that some are great men,

some mean? Men-

cius replied, those

who

follow their superior faculties, are great

men and

it is

tliose

who

follow their inferior faculties are low men.

lo, heiio

The wolf is expert a< lookin-f over It* shoulder, hut when sick it cannot to do employed as metaphoiical of losing, or Df;;leoliiij tlie back of iht; bo<tlddr.
Intiinatint;, that
if

tlioip

who

cfive

themHclves to

entin;;
lliat

more iujporttul cuuccrus, ihrv could not bu bUmcd, but

this

and drinkio^, did not DtgI*ot i:i uovor iho cuo.

Chap. XI.]
All are equally men,
culties,

HEA MUNG.
why do some
their inferior?

151

follow their superior fathink,

and some

The ear and eye cannot

but are corrupted by external objects.

things

When

mere material
It is the

come

in contact, they

lead each other away.

mind
but
if

that can think.

When
us.

one thinks, he finds the right

it.

way

he do not think, he will not find

If

This

is

what hea-

ven has bestowed on

culties, then
is

we

first

establish our superior fa-

our inferior faculties will not injure us. This only

the
16.

way

to be great men, (or those

is

who do
and

so are great men).

Mencius says, there

a divine nobility, and a

fidelity,

humaa
to de-

nobility.

Benevolence, justice,

truth,

and

light in virtue without weariness, consitute divine nobility.

To

be a Prince, a prime
stitute

minister, or a great officer of state, con-

human nobility. The ancients adorned divine nobility, and human nobility followed it. The men of the present day, cultivate divine nobility, in order that they may obtain human nobility, and when they once get human nobility, they throw away divine nobility. This is
the height of delusion, and must end in the loss of both.
17.

Mencius says,

all

are equally desirous of honor, and all

;

have honor

in themselves
is

but they think not of

it.

The honor

which men give

or put down,

not genuine honor. Those

whom Chaou Mung

(the chief minister) raises to honorable stations, he can degrade

f The She King

says, "

Intimating, that those

Drunk with wine, and filled with virtue." who are full of benevolence and justice,
which others would give them,

wish not

for the fine flavored food

nor do those whose praises are great and far known, wish for
fine robes

from others.

It is oiilj by the right emplajment of o!ir onr rational powers, that re come to the kaowledge of tho^e principles on which oar coadact shoold be Ibrmed ia all oar iatercoorsa with the world.
t The honor which man confer*, he can gire and take at pleasure, but the genuine hooor which flows tcom. the possesaion and practice of virtue, maa can neither gire nor talu awajr.

153
18.
fire.

HEA MUNG.
Mencius says, virtue
is

[Vol,
is

11.

superior to vice, as water

to

Tiie lUDi^rns ia the practice of virlue, resemble those

who
fire.

throw ona ^Uiss of water on a cart load of burning wood, which

not
q'lciichin,^
it,

they say, th

it

water cannot overcome

Those who act

vice,

thus, in the highest degree assist the practice of

and

in the

end lose their

the

own

virtue.

19.
if

Mencius says,
it is

Woo Kuh when sown is

Te Pae, and

beautiful, but

not ripened

not equal to the

thus true vir-

tue consists in maturity.

20.

Mencius says, that

to

Yu

in teaching

men

to shoot taught

them
dies

bend

their attention to fdling the

bow, and he who stu-

must bend

his attention to filling up.

When

a master carthe

penter teaches,
learner

he must

use the compass and square,

must

also learn by rule.

CHAP. xir.

1.

A man

of the Jin country asked at

)rtant,

Uh Loo Tszc
Propriety

whether

eating or

propriety was most imp

and whether the love

is

of

women

or propriety be most important?

(lie

most

important said

other.

IT then one by eating only according

to propriety should thereby die of huuLrer, but by eating con-

trary

to

propriety

could

obt.iin

food,

ouglit he in

such a

case to prcfrr propriety?

If by
nf>t

meeting his bride he could

meeting
her
in

not be married, but

if

l)y

person he

could o!)(ain marriage, ouirht he in such a case to meet her.

Uh Loo

Tsze would not

reply, but
said,

went next day

to

Tsow and
is

informed Mencius.
repliing to
this.

Mencius

what

difficulty

their in

Chap. XTI.]

HEA MUNG.
wis'i to

163

If yovL do not measure ths root, and only

eqa.il

make

the

yoa miy pl.ice aa inch of woo J hi;^h3r than tha top tops of a mountain. Gold is heavier than feathers, but how can you
say that oae clasp of
g^old is hakivier
is

than a cart load of feathers.

in reference to eating,
is

If you coinpare what

most impDrtant

with

what

is

least

important in
if

propriety,
is

not

eating

most important, and

in the
ty^ is

you compare what

is

most important

duty of marriage with what

least important in proprie-

not marriage the more important. *

if

Go and answer

him, saying,
it

by twisting your elder brothers arm and taking

If by leaping over

from him by violence you could obtain food, but other wise

could not, would you twist his arm, or not?

t)ut if you did not would you drag her or not ?

the wall of the east house and dragging out a lady, you could

obtain marriage,
age,
2.

so,

could not obtain marri-

Tsaou Keaou asked, saying, it is sai:l, that all men may become Yaous and Shuns, is it so or not ? Mencius answered, in the affirmative. Keaou said, I have heard, that Wan Wang was ten
cubits and

Tang

vvas nine

at present, I

am

nine cubits and four

inches high and can do nothing but eat

rice.

Tais bein^ th3 case

what must T do that I may succsad. f Mencius said, why should this be the case, it is only necessary to act. Suppose a man who formerly could not overcome a
chicken
;

then he
is

was weak,
strong. J

but

if

he

now can

lift

one hundred

Keun, he

now

Hwu

did, is just

Thus he who can do what Woo Woo Hwo. Why should men grieve themability?
it is

selves about
evil lias.

want of

in

want of exercise
behind a superior,

that the
is

He who

walk slowly

a little
;

said to

act the part of a younger bro.ther

but be

who walks sharply and

* To httng:er one's-se'f to death, or no; to presarve the line of succession, are greater breacho fare 1 ia a rade u uiiisr, vvhea that is tha oal/ *ra/ es of propriet/, than .0 ta'ie a htt e fo of savring lite; or brealiiag through the rules ofobtaaing io marriage, whea that is the onl/ wa/. of itaioiag it.
>
.

How
The

can I equal

Y&oa and Shun ?

lie in

dilferenae dii not

his streajth,

but

in the will to

exert

it

or aoU

Woo Hwo was

mau

of great ratuoolar strength.

154

IIEA xMUXG
is

[Vol. 11-

goes before his superior,

ger brother.
It is

said to violate the duties of a youn-

Now

are not

men

able to to walk slowly behind?

it.

only that they will not do

filial

The way of Yaou and Shun,

recite

was

piety and fraternal affection and nothing more. *

Sir, if

Now,
But
if

you wear such clothes as Yaou wore,

will be

Yaou's words, and perform Yaou's actions, you

you wear such clothes as

said,

Kiij wore, recite

will be

Yiou. the words of

K^e, and do the actions of Koe, then you

K jo.
Tsow
and
to

Keiou

when

I obtain

an audience of the Prince of

I

I will ask hi:n to lend

me

a house, that

may

re nain here

receive instructions in your school.

ciples resemble a gjreat road,

Mencius
should

replied, rii^ht prindiflficult

why

they be

learn?

The

failing of
Sir,

men

is,

that they do not sock them.

You

may go home.
3.

and seek

after them,

and you

will

have abunsays, that

dance of teachers, f

Kun Lun Chow,

inquiring, said.

Kaon Tsze

Mencius said, why does he he say so ? Because it complains. Mencius replied, Suppose how bigoted are Kaou Sow's criticisms on the poets there was a man here, and a person of Yue were to draw his bow to shoot him, then I might dissuade him, and laugh, and for no other reason than that he was a relative of mine, but were my own brother to bend his bow to shoot him, then I would weep and dissuade him, and ''rom no other caiuse, but that he was
the author of the Seaon
is

Pwan

mean man. J

my

brother.

The complaint of

the

Sjaou Pwan shews the

for

af-

fection of a relative.

To
why

feel

affection

relatives is virtue,

llow narrow and bigoted Kaou Sow's remarks on the poets!

But, said the other,

is

there grumbling in the

Kae Fung?

life,

Yaon ami Shun oirrled the nrtictice of the duflei connecteii with the viriotis relations of to the hi'^hi-st perfooiion yet thcv only practise i tili.il pioty, and fraturnal alVectioo is perfection, why shoulii nut cvory m^n hceo:ne a Vaou or a Shan t The proposal of Keaon, showed that he cnnsidered tht- kii >wled.;o and praotioe of right
;
!

Erincip'es very diflTicalt to attain, bnt the r,jc wished him to know that so ftr from that in){ the onsc he mit;ht Icarn hoih theory aad practice by paying proper attention to the ever/ day circumstances of bis litnation. The Kmixror Yew, h:ivin| disinheritod his oldest son, and ienl awaj his laotber, bj the J

Sao Pwau was cotu^otcd

to

complaiu

ol auoti

txealuuU

Chap. Xll.]

HEA MUNG.

155

Mencius replied, the Kae Fung points out the small faults of parents, and the Seaou Pvvan points out the great faults of paWhen parents are guilty of great faults, not to comrents.
them with distance, when they are guilty of small faults and we complain, we shew want of forbearance. To treat them with indifference is unfilial, and want of forbearplain
is

treating

ance

is

likewise unfilial.
filial

Confucius says. Shun possessed

piety in the highest degree.

At

fifty

years of age, he

felt

ardent anxiety about his parents.

4.

When Shun Kang was

him in Shih

Mow

and

said,

his way to Tsoo, Mencius met where are you bound Sir? To which

on

he replied, I have heard that Tsin and Tsoo are raising armies. I am going to wait on the king of Tsoo, that I may persuade

him
I

Should the king of Tsoo not be pleased, I wish Perhaps to wait on the king of Tsin and entreat him to stop.
to stop.

may

succeed with one of these two Princes.

In what manner will you

I do not, said Mencius, ask the particulars of your plan, but

I wish to hear the general scope of

it.

persuade them?
thing
(i.

I will

e.

war).

Ah
If

speak of the unprofitableness of the Sir, your intention is noble, but its

name

is

improper.

you exhort the Princes of Tsin and Tsoo

(not to go to war) from motives of gain, they will delight in gain

and stop

their armies; the armies .will also joyfully stop

and

delight in profit.

Ministers will serve their Princes from the

love of gain. Sons will serve their parents from the love of gain.

Younger brothers
brothers,
justice,

will serve their elder brothers

from the love

of gain. Thus, in the end Princes, ministers, fathers, sons, elder

and younger brothers will abandon benevolence and and perform their respective duties from mere mercenaIn such circumstances ruin
to benevolence,
will
;

ry motives.

is

certain.

But,

if

you, Sir, exhort the Princes of Tsin and Tsoo to stop

from a regard

and

justice, then

the kings of
justice,

Tsin and Tsoo

delight in benevolence

and

and

stop their armies

the armies will joyfully stop, and

s

rejoice

15a
in

HE 4 MUNG.
of justice.

[Vol.

11,

benevolence and justice.

Ministers will serve their Princes

will serve their

Irani the love

Sons

fathers

from
will

the love of benevolence and justice.

Younger brothers

serve

their older

brothers from the love of benevolence and

justice.

Thus, Princes, ministers, fathers, elder and younger

brjth.^rs will all put

away

the loveofgiin,

and perform

their

respective duties from the love of benevolence and justice.

this the case
5.

Were

one must govern the Empire.

roside*l in

Why

speak of gain?
then acting

When Mencius

Tsow, Ke
to him,

Jin,

Governor of the place, sent presents

without rtlurning thanks.

which he received

A\'hcn he lived in Ping LtTh, the

prime minister Choo Tsze,

Iik(

sent presents to him, which he

wise received without returning thanks.

after this,
l)ut

Some time on Ke Tsze,

not
visit

having gone from

Tsow

to Jin,

he waited

when he went from Ping Luh

to Tse, he did

Choo Tsze.

Uii Loo, greatly pleased at this, said,

now

I have obtiined an opportunity (of asking). On which he asked, sayinjr, Sir, when you wTnt to Jin you visited Ke Tsze, but

wlien you went to Tse you did not visit

Choo Tsze; was

Mencius sud
gift,
it is

this

because ha was only prime minister?

S'loo

no.

The

King says,
If
t])e

in

presenting gifts

let there

be abundance of
said not to
it,

respect.

respect do not equal the

t!ie

be

])res(

nted, because

miad
ted.

is

not engaged in preseqting

hence

tiu^

act

is n.)t

compl

Loo was
Loo
re[)lied,

pleased,

some one
could not

asking hin> about

this atlair, Uii

Ke Tsze
said,

come
G.

to T:>ow,

but Choo Tsze could have come to Ping Luh.

3huii

\[

Kuan

(spiakiv^u to

Mencius)
first

when a man
merits

estccMus his namc^ and merits of the

for the

importance, he labors

gooJ of others.

But, when he puts his

for his

name ami

in the

back grqund, he only acts

actiiij;

own

good.

When you

K.e

T*zn wai
h'
III

h'n.-.o,

|res-iiliiiK his gills,

nuiiiHltT of Tne,

and

h>: ^'-ni pie-ifinls, jret

not go to iinothirr cuury to vi^it Mc*ocia|, Hut Clioo '!\o wjtf o'l'v pritne of I'se to see iho s;i^e, hence, altluu^h not hnviiijj gone in peiiou, he was dclicicul in respect, and ooijso^uouily
.liii, aii'J

Prinoo of

couM

slicwol

kiillicii-iit iei)'ct.

tnigljt

luve

t^onc to

tlir )cjr(ler$

fVM uol

visited bjr

Mcucius.

Chap. Xll.]
Sir, held the office of

HEA

xMUNG,
name and

157
merits W3re

middle King, your

place.

of no use, either to superiors or inferiors, and you have left your Will the truly benevolent act thus. * Mencius replied,

he who preferred holding a low situation, and would not e.nploy his virtue and intelligence in the service of the vicious, was

Pih E.
to serve

He who went five times to serve Tang, and Kee, was E Yin. He who was not ashamed
and who
did not refuse

five

times

of serving

vile Prince,

a low

office,

H*ea

Hwuy.

These three gentlemen, did not act

aim was one.
is

in

was Lew the same

act in the

way, but

their

What

was that? B3nevolence.

The superior man same way ? f

his

truly benevolent,

why

should

all

In the time of Prince MTjh of Loo, w^hen

Premier and

Kung E Tsze was

Sze were ministers,

Lew Tsze and Tsze

Loo was
Mencius

greatly diminished, from

which

may

be seen that

these sages are of no advantage to the stdte.

replied,

Yu

would not

listen to

Pih Le

He and

con-

sequently lost his country. Muh, Prince of Tsin, employed hiia

man

and consequently subdued the Princes. If the advice of the of virtue and talents is not followed, the country gOL^s to

ruin;

how would it be possible to give part of it aw:iy. The other replied, formerly, Wang Paou lived in Ki, and the people of Ho Le became good singers. Meen Ke lived in K.iou
Tang, and the people of Ts?
wives of

Yew

became good

singers.

Tne
it

Hwa Chow

and

Ke Leang wept
For one

well for their hus-

bands, and the manners of the country were renovated. If

within,
it

be

must appear without.

is

to

do his duty and

not to influence by his merit,

fore at present there is

what

have not yet seen, thereIf there were I

no

man

of worth.

must

have seen them.

* Here Shun Yu Kwan saterises Mencius for having held a high office in Tse, without having done any thing meritorious for the good of the country. t Intimating that a man's virtue, is not always determined br his going into, or his leaving office, and that truly good and great men, maj' piu-sue a different line of ceaduct, while all have the same end la view.

153

HEA MUXG.
said,

[Vol.

11.

Mencius

when Confucius was

;

criminal judge in Loo, he

was not

listened to

w hen
ofl'

at

ii

sacrilice

no

flesh
olF.

he waited not to put

his cap, l)ut

Went

was sent him, The ignorant

left.

supposed that
intelligent

it

was on account of

the flesh

that he

The

thought that rude treatment sent him away, but the

that Confucius only waited for

truth

is,

some

little

cause of
actions

leaving,

and wished not

to

go away irregularly.

The

of the superior
7.

man

are certainly not

Mencius

said, the live

known by Pa (Princes who

the multitude. *

ruled by force)

ofTended against the laws of the three kings,

present

tributary

Princes are guilty of oflences against the live Pa, and the present groat ofticers of state are worse than the Princes,

f
it

Formerly, when the Emperor went to see the Princes,

called

was
it

Seuen Show

and when the Princes attended at court,

was

called

Shuh Shih.
iiclds,

In the spring season they examined the

plowing of the

and supplied those with seed, who had

the lands were well

not enough. In the autumn they enquired whose crops were deficient.

When

they entered a Province,

fields

if

cultivated,

and the

in

good order

the

aged nourished,

superiors respected

and

men

of virtue and talents in oflicial

situations, they rewarded the Princes by a grant of land.

When

they entered a Province, and found

the land waste,

and covered with weeds

talents lost,

the aged nejjlected,

men

of virtue and

and avaricius men holding

If a Prince

olficial situations,

then

they inflicted punisliment.

was once absent from a

levee, tliey diminished his salary,

if

twice absent from a levee,

thrice absent from a levee,

they took part of his lands

iDtimnliri^ that Shun
tue
atj.l talent;*,

away

if

Vu Kwnii had

not (liscfrniiient

tt

know

wlio

posse'-x

cmmeiit

vir-

which

loallv

wis iho case.

t The ChwKDH

Miih of Tsiii. *Nf,ini; of Siiiir and five P: wt'Ti- Ksvan l*iin<:r ofTse, WanofTsin, of Sunj{ all of whom cUrpHrtnl in so-ik' nieusiire from ihi' politics of thf foniu-r kin^ia, h\ forn-. Thu three kiii-^* were ^H ol the Ilea Dvnastv, TaJig of ih* an) 'fvcrnfd too iixu-h Sbaog and Wan and N^ oo of thi: Chow. The two IujjI being itckoucd one onlv.

Ghap. XII.]

HEA MUNG.

15*

they sent an army to remote him. Hence, the Emperor inquired into crimes, but did not execute punishment, tributary Princes
did not the five
it is

inquire into crimes, nor give orders to

the Princes to punish the

punish.
Princes.

But

Pa dragged on

Hence

said, that the five

Pa

offended against the

three kings.

Among

the five Pa,

Hwan Kung was

most famous, he assem-

bled the tributary Princes in

Kwei Kew,

bound
The

the victims,
first
off,

and brought the books, but shed no blood.

legal heir should not be changed,

clause of

the oath declared, that the unfilial should be cut

that the
of virtue

and that concubines should

declared, that

not be made wives.

should be honored

The second

men

talent should

be cherished, and excellence

should be re-

made

manifest.

The

third declared, that the old

vered, the

young treated with tenderness, and that strangers,

(travelling merchants,) should not be disrespected.

The

fourth

clause declared, that there should not be hereditary offices, that

one

man

should not hold two

official situations,

offices,

that proper

men

should be

chosen to

and that the Prince would not take

officers

upon himself

to

put to death high

of state.

The

fifth

clause declared, that the water courses should not be turned for
private advantage, that no hinderance should be
eign trade,

made

to for-

that no one should be installed in

let all

the government

of a country, without announcing it to the Emperor. It concluded

by saying,

of us

who have
all

unitedly sworn ever after at-

tend to our oath, and live in harmony.

present day have violated

But

the Princes of the

these ^ve prohibitions, and hence,

have ofiended against the

five

Pa.
is

He who

connives at the faults of his Prince

guilty of a small

crime, but he

commit the crimes to which he is secretly inclined, is guilty of a heavy crime. The present high officers of state all thus lead on their Princes to the

who

leads on his Prince to

160

HEA MUNG.
said, that the present

[Vol. 11.

comipission of crimes to which they are secretly inclined.

it is

Hence

hii;h officers of state, offend

against,

or are worse than, the Princes of the present time.

The Prince of Loo wished to j;ive Chin Tsze a military 8. command. Mencius said, to employ the people in war without
teaching them, *
is

said

to

be

niinini;:

them;

in

the time of

Yaou and Shun, those who wonhl niin the people would not have been endured. Suppose you were by one battle to be victorious over Tse, and thus get possession of Nan Yau'z, it would Chin Tsze suddenly manifested still be improper to go to war.
displeasure, and said, tlnis I
(U)
it

not undcrstnnd.
to

Then
it

said,

Mencius
is

will clearly explain

it

you

the Imperial domain,

one thousand miles, were

not one thousand miles,

would

not be sufficient to treat the Princes aright.

tributary Prince
railes,
it

The country of a
it

is

one hundred miles, were

sufficient to

not one hundred

would not be

produce victims and graia

for the sacrifices in the ancestorial

Temples.
it

When Chow
dred

Kuno: was made Prince of Loo

was one hunground

Le

of extent; not but that there

was

alMiir.lance of

to give him, but he

was restricted to one hundnjd Le. When Tae Kung was madt; Prince of Tse, it was likewise one hundred Le of extent; this was not for want of plenty of land, but he was restricted to one huiidred Ja\ At ])rvsent Loo is five hundred Le of extent. Do you su])posc. Sir, that in the event of a good Emperor arisinj: Loo would be increased, t)r diminished ?t The truly virtuous, will not witiiout cause take from that, and give to this how much less will they take territory at the
;

cxpence of men's
" Tearhin?
tlie

lives

prnpli;"

mean*

tearhinj^ tlioni propriety nn<l

1

j isti*',

no <htt, whliiri, tlief

laj obey

iheir fatlier*

and cider brotlieri, au

wiiliout, serve

Kuir superiors.

t According to the prinri|ilcs of the fniuoiis Moimrrhs of a:itli;'l v tlie Kmperor's Royal d* |P>in, was one thousand I<c. aiul lliat of Irihntnrv Prin 'I's mi,- himdrcl \a.-. This divi.<ion bcinj

founded by

Ih

Ha^cs, and
jls

a<-riir(lin|r

im

it

did uiili

ihi*

natuM- of

thiiii,'s,
><
f.ir

ou;;ht

always to bf
principle,

UtteO'led to. Her>r.'

Ix)n the eoiinir^ of a tiihiiturv I*rini'c

to

had

\i()la!rd ibis

of diviiion an

to Iiave iiicrcascd

^Oieut lUoip kLuuid

ai'mt

it

would

ihe c\i<'ijt of live be dimitutibcd.

liuiidroj, if aa

Liuiktoj ol the

tim

Chap. XH.]
9.

HEA
said,

MUISTG.
those

161
hold

Mencius

at present

who
and

^ofernment

offices,

brv^ and say,

we can
fill

for the benefit of

our Prince culti*

vate the waste lands, and

the stores

treasuries.

Those
mind

who

ut present are called

c.ilied

good ministers, in ancient times would

have been

the robbers of the people. If the Prince's

be not inclined

to right

principles, nor his inclination turned

to enrich

towards beaevoljnce, then

him

is to

enrich Kse.

Taey say we can

tries,
,

for

our Prince unite in alliance other coun

are at pre-

and

if

we

fight,

we must conquer. Those who

gent called good ministers, in ancient times would have been

called the robbers of the people.

When

the Prince

is

not dis-

posed to the

right

way, nor

his inclination turned to virtue,

is

and
If

yet seek to profit him by violence and war,

to assist Kee.

(Princes) follow the principles of the present day, and do not

change the present customs, although you give them the Empire
they would not hold
10.
it

one morning,

Pih Kwei said, I wish to take one twentieth as a tax,

how

will that

do? Mencius

replied,

your principles

Sir, are the

suffi-

principles of the

Mih

(northern barbarians.) Is one potter

?

cient for a country of ten thousand houses

He

is

not enough,

he could not make a

sufficient

number of v(?ssels

for use.

In

Mih

the five grains do not grow,

it

produces millet only. They have

sacrificial

no

cities,

no palaces, no ancestorial Temples, no

no Princes, no presents of silks and food, no officers of H^ace one twentieth is a sufficient tax. goveriiment.
rites,

How
learning
potters,

would

it

do for the inhabitants of Chiija to abandon the

relations,

duties of the
!

human

and have no men of superior

If a country cannot be without a sufficient

number of

how much less can it be without learned or superiot men. Those who wish to make the taxes lighter than Yaou and Shnn did, are great Mihs, and small Mihs, aud those who wish

162
to

HEA MUXG
Yaou and Shun

[Vol.

11-

heavier than small Kees. * and

11.

make them

did, are great Kcfts

Yu

Pih Kwei said, I have regulated the water better than Mencius said, you are mistaken Sir. Yu regulated did.
its

llonce Yu made the my dear Sir, have made the neighbouring states your reservoirs. When water runs not in its proper channels, it is called an inundation. An inundation, the benevolent man hates, you are under a mistake my friend, f
the water according to

own

principles,

four seas his reservoirs, while you,

12.

Mencius says,

if

the superior

man

is

not fully grounded

in thd truth,
13.

how can

he conduct affairs aright.

to

The Prince of Loo wished

when
I

a government situation, or rather as Prime Minister.

said,

employ ho Ching Tsze in Mencins

delighted, that I could

heard of

it,

was so much

not sleep.

Kung Sun Chow

haps
valiant.)

said,

is

L" Ching Tsze magnanimous,

(per-

No. Is ho possessed of extensive knowledge? No. IIow then were you so much delighted that you could not sleep? Because he is a
Is he a

No.

man

of deep council?

mun who
of virtue

loves virtue.
is

Is the love of virtue

sufficient to rule the
if

enough? The love

more than

Empire,

how much
all

more the Loo Province. For

in the four seas will

man

love virtue, then

with-

esteem

it

a light thing to come a thousand

miles to instruct him J

But,

if

they do not love virtue

gufficient,

and seem

to

men will say they appear sclfsay we know it. Their self-suflicient air,

To lev^ one tenth as a tax was the principle on which Yaou and Shun acted. He who takes less, is a harbiirian, and he wlio takes more is a Kiie, heca'ise les< is not sullicient to cxpcoces coaueolud with the prupur rites and ceremonies of a well jjoverned country. defray the
t

Pih Kwei

ueijlfhbourin^ states and thus

while

Yu

in oarrvin^^ ofT the overplus of water from his own noimtry, had sent it into the produced a sort of delu^je, which proved injurious to others, seat the overplus of water into the s>^a, where it could do no harm to any one.

t Men of sMperior ahilitios ami greal inforinition will come from all quarters to ajsist him, 00 that be will be tuuru Uieui autiicieul for the ^ovurumeut of Uie Eaipire.

Chap. Xll.]
and manner
will drive

HEA MUNG.

163

men one thousand miles distant from them. When good and learned men remain one thousand miles distant from them, then time-serving sycophants will

them.

When

they

dwell

come about among sycophants, although they

could they succeed.

wished to govern
14.

well,

how

Ching Tsze askel, whit rules the ancients who were

official

possessed of superior virtue, observed in accepting of an

appointment.

Mencius

replied, there wer<3 three things

office,

which

induced them to go into

to give

and three which induced them

they were met and received with

up

their offices.

When
it

respect anJ politeness, and

will be attend od
to,

was

said, that their instructions

office.

they went into

might be treated with undiminished respect,

But although they yet if their words

were not attended

their doctrines

to,

they withdrew. In the second place, although

if

were not practised,

they were received with

politeness and respect, they

went
left.

into office.

But when

res-

pect began to diminish they

In the last place,

to eat,

if

morning and evening they had nothing

and were so hungry, that they could not go out at the

if

door, and

the Prince on hearing of

it

should have said

my

high officers cannot practise their principles nor follow their

instructions, but
I

am ashamed,
country
;

that they should be starved

if

with hunger in

my

and,

he supplied their wants,

then they accepted of his

15.
fields,

gifts

merely to save them from death.

the tilling of the

Mencius

said.

Shun was elevated from

house-builder,

Foo Yue from being a

;

Kaou Kih from

selling fish

and Pih

Kwan E from prison, Shun Shuh from the sea, Ls He from the market. Hence, when heaven was
trusts, it
first

about to place these men in important

tried their

severely

minds, excercised their limbs, hungered their bodies,

poor, and crossed them in their actions ; thus
it

made them

moved

their hearts

and taught them patience. T

164

HEA MUXG.
a

[Vol.
err,

11.

When

man has

been accustomed to

and

is

at^terwards

able to reform;

when he has been

voice,

distressed in his
It

mind and
buds
in his

crossed in his purposes, then he beirins to act.

color, is sent forth in his

and then he understands.

rule the house, nor

If within, there be no minister

who can
I

any

minister that can assist

t!ie

Prince, an

without, no distress from

a hostile country, then the nation will go to ruin.

will be seen, thit life springs

From

this it

from sorrow, and

affliction

and

death from ease and mirth.

Mencius says, there aro many wiy^ of teaching Tj teach a man by deeming him impure (and catting him olf) is
16.

likewise to teach him.

17.

Mencius says, he who employs

h,*3

whole mind

will

know

his nature.

He who knows
the heart

his

nature

knows heaven.
is

To keep
heaven.

and cherish the nature,

th3

way

to serve

To

cultivate virtue with undeviating singleness of intention,

is

without regard to a long or short life,

decree.
18.

the

way

to fulfil the divins

Mencius says, there

is

not any thiuT, but

is right.

is

decreed;
u.i Ijr-

accor] with and keep to what

H race,
a filling

he w'k)

Stands the decrees,

will

not stand und^r

ill.

11^

who

dies in psrforming his duty to the ut.mst olhis p )\v?r, accords

with the decree of h \aven

it

he

who

dies fjr his crimes, ac-

cords not with the divine decree,

19.
if,

Mencius

s:iys,
it.

seek and you obtain

it,

bo regardless of

and you lose

Tiiis kind of seeking is

advantageous.

To

seek depends on us.

There

is

a proper rule

by which we should soak, and whether

we

obtaio what

wc

seek or not, depends on the divine decree.

Chap. XII.]
In
this

HEA MUNG.
is

165
seek in this case

of no advantage. * depends on something external.

case seeking
20.

To

Mencius says,

all

virtue (literally all things)

is

is

contained

complete in ourselves. There

no greater joy than

to turn

round

on oursel es and become

?

perfect.

Let us vigorously exert ourselves to act towards others as we wish them to do to us. There is nothing easier than thus to
seek virtue.
21.

Mencius says, there are many who practise without a

clear

knowledge of principles, who become habituated to the thing without having examined it, and who to the end of life,
do the thing without understanding its principle. Mencius says, a man ought not to be shameless. Not to 22.

be ashamed of the want of shame

is

to be without

shame indeed
It is only

Mencius says, shame

is

of great

moment

to

man.

the designing and artful that find no use for shame.

point,

He who is not ashamed of being unlike others in one how can he be like them in any point? (Or he who is not) ashamed of being unlike others how can he become like them.
23. 24.

Mencius

said, the virtuous

Monarchs of antiquity loved

should the ancient virtuous
the kings.

virtue and forgot their power.

Why
i.

scholars alone be unlike them,

in their principles

c.

They

rejoiced
if

and forgot the power of men.

Hence,

the

kings did not treat them with respect and politeness, they could

not see them often. And,

if

they could not see them often,

how
you

much
25.

less

make them

their ministers.

Mencius speaking

to

Sung

Kow

Tseen

said, are

fond of travelling, Sir?

I will give

you a lesson on the subject.

When men know

and give credit to what you say, be perfectly

* It IS tlie will of heaven that all shoald be Tirtaous and just, and it is within oar ovra power to obtain these, and hence oar duty to seek them. But whether we shall be rich or occnpj high stations, depends on heaven's decree, hence it is cot our dutj to seek after these, nor is it certain that we shall obtain them, althoagh vre do seek. tkem.

166

HEA MUNG.
How may
I,

[Vol. 11.
credit

yourself and at case, and

when men do not know nor Honor

your words, be likewise at eas(\

in

(said the other)

virtue

such circumstances maintain self-composure?

in jubtice,

and njoice

then you

may always

be at ease, and

maintain self-possession.

Hence

the scholar in poverty, loses not rectitude, nor docs

in the

he depart from the right path

time of prosperity.

When

he loses not rectitude in the midst of poverty he pre-

serves himself.

When

he departs not from the

rii;ht

pnth

in tlio

time of prosperity, the people's hopes are not disappointed.

When the ancients got into office, they benefiled tlie people. When tliey did not c:et into office, they cultivated personal ir^

tu^,

and

inanifeste'l

it

to

tiie

world. AVlicn pv)or (or out of oilice)

they practised virtue alone,

when

in office, they united with the

whole Empire
26.

in the practice

of virtue.
for a

Mencius says, he who would wait

mere

Wan Wang,
If one
!)e

be-

fore he exert himself, is a

common man.
virtue, he

maa

of superior

talent:?,

and eminent

will

put forth his

strength and exert himself, although there be no

27.

Wan W.m^.
to

.Mencius says, that he who,

though you add

still

him the

houses (or riches) of

surpasses
28.

Han and

Wei,

looks dissatisfied, far

men

in general.

Mencius says, employ the people on

to death

the

principles of

ease,
ble.

and though you make them work hard they

will not
for

grumtheir

Put men

by the principles, which have

life,

object the preservation of

will

and though you

kill

them, they

not grumble.

29.

Mencius says,

the subjects of the Pa,

(those

who

ruled

by force) were joyful; tliuy, tlic people of tlie Wang, (those who ruK d by reason,) were easy and self-possessed, thus.

They

(the kings) put the people to death

and they grumbled

not,

Ch.\p. XII.]

HE A MUNG.

IBT

promoted their advantage and they praised not so that they daily advanced in virtue without knowing the cause of it.

Wherever the superior man passes, renovation takes place. The divine spirit which he cherishes, above and below, flows on equal in extent and influence with heaven and earth. What is there with him of the making up of slight deficiencies Mencius says, good words do not enter so deeply into 30.
!

the heart of men, as does the fame of good actions, (or are not

equal to the fame of good actions entering &c.)

Good

laws,

are not equal to gaining the people by good instruction.

laws the people

fear.

Good

instruction the people love.

Good Good
the

laws obtain the people's money.

people's hearts.
31.

Good

instruction gains

Mencius says, that which a man does without having

is
is

learned,

from natural

ability.

What

he knows without
is

much

thought

from natural knowledge.

There

not a single child,

who

is

carried in the arms, but loves its parents,

there is

and when they

grow up
brothers.

none of them, but know how

is justice.

to reverence elder

To

feel affection for relatives, is

benevolence

to

re-

verence superiors,

There

is

no difference

in these

under the whole heaven.

Mencius with stones and

32.

said,
trees,

when Shun

lived in the mountains, dwelt

he differed but

little

and played with the stag and wild hog, from the rustics of the mountains. When

he heard a single good word, or saw a single good action, his zeal resembled the breaking out of a river, which nothing can stop.
33.

Mencius says, do not what ought not

for.

to be done,
is

wish

not for what should not be wished

34.

To

act thus

enough.

Mencius says, a man's having the wisdom of virtue, and the knowledge of managing aff'airs, depends on his having suffered trials.

minister kept at a distance, and a son treated with coldness, being grieved in their minds, and deeply vexed,

become
35.

intelligent.

sonie

who

Mencius says, among those who serve Princes there are serve them for their pleasure, and some who give

168

HEA MUNG.
Taere are some
celestial people,

[Vol.

11.

tranquillity to the country,

try their pleasure.

and who make tranquillizing the coun-

who know-

iw^ perfectly what oii^ht to ha done in the Empire, go forth to

do

it,

and there are some great men who being correct them-

selves, correct others.

Mencius says, the superior man has three causes of joy amongst which rulin<:>^ the E.npire has no place. When his father and mother are both alive and his brothers without trouble, this
36.
is his first

source of joy.

When
down
to

he can look up to heaven with-

out beiui^ ashamed, ami

a second source of joy.

When

he obtains

men without blushino:, this is men of the best talent

this is a third

under heaven,
source of joy.

in order to teach

and nourish them,

These are the superior man's three sources of

to

joy, none of which consists in rulin2^ the Eaipire.

37.

Mencius says,

e\tend

his territory
tiie

and increase the

number of

his sul)jects, is

what

superior

man

desires, but

his joy consists not in these thinii:s.

To

stand in the middle of the Empire, and

dve peace and

is

tranquillity to all the people within the four seas,

what the

superior

man

delii^hts in,

but his heaven-derived nature rests not

in these. Tiie in a high

nature of the superior

it

man

is

such, that although

and prosperous situation

in

adds nothing to his virtue,

it

and although
it

low and distressed circumstances

impairs
this,

in

nothing.

The

superior man's

nature consists in

that bciievulence, justice, propriety, and

in his heart,

and are exhibited

in his

countenance.

wisdom have They shine

their root

forth in his face, fested in his four

and go through

to his back.

Tiiey are mani-

members.
said, Pih

The

four meml)ers need not to bo

spoken
38.

to,

in

order to

make them understand.

Mencius

to

avoid

Chow

dwelt on the bor-

ders of the north sra.

Wau^r had arisen, he exclaimed, why should I not return I hear that Se Pih (Wan Wang) takes good care of the aged ? Tae Kunga\oided Chow and lived on the coast of the extern sea: when he
he heard that
!

When

Wan

Chap. XU.]

HEA MUNG.

169

heard of Wan Wang's government, he exclaimed,

I hear that

Se Pih nourishes the old well. any one under heaven thut would take good care of the aged, the virtuous men would go over to him.
In a
field

why not return! Now, if there were

of five

Mjw,

t'lsy

planted the mulberry tree round

the walls.

The wom^a nourishsd

silks.

quently the aged wore

could obt

worm, and conseTiiey kept 5 br3erling h3ns, and 2

ths silk

breeding sows, and did not lose th^ir seison, so that the aged
lin flesh to e.it.

farm of one hand red

eig'it,

Mow

which

one man

tilled

kept a family of

so that they did not suffer

hungar. That which

the old W3l],
is this
:

we mean by

saying, that Se Pih nourished

fields

he regulated their

and small farms-

taught th3:n horV to plant, and

led on the and children to cherish the aged. If people of fifty do not women wear silks, they cannot be warm if those of seventy do not eat
to breed cattle
:

how

flesh they

cannot be

satisfied.

satisfied, are called

Those who are neither warm, nor th3 cold and hungry. Bat none of Wan
either cold or hungry.

Wang's people were

Menciiis says, manage well the cultivation of ths fields, 39. and lay on moderate taxes, and you will enrich the people. Eat things in the proper season, and use them with propriety, and you will have more wealth than you can use. Without fire and water, people cannot live. If you go at night and knock at a man's door, asking for fire or water, there is
i^one

who

will not give

you what
grain
is

is

sufficient.

The sages
fire

so

govern the Enplre, as to cause the grain to be as abundant as

fire

and water.

When

as abundant as

and water,
!

will the people be vicious (or be void of benevolence)

Mencius exclaimed, great was Confucius Ascend the Tung mountain and Loo appears small ascend the Tae mountain and the Empire seems small. Hence, look at the sea, and it is difflcult to speak of water, and if you enter the sage's door, yoa
40.
!

will find

it difficult

to

speak of

virtucc

170

HEA MUNG.
is

[Vol.
:

11.

There

way

of observing water
:

notice
it

its
it

bubbling.

The

sun and moon, have brightness

suffer

and

will illuminate.

The

liowing of water

is

a thing which
it

if it

fill

not

its

circles

in the f;>untain to tho brim,

cannot flow out.

The

superior
if

man's min

1,

although bent towards right principles, yet

his education,

ho

do not complete
41.

he cannot communicate to others.

rises at

Mencius says, he wlio

and he who
is

cock-crowing, and applies

is

with unremitting diligence to the practice of virtu?,

ple of Shun,
rises at cock-crowiu'jT,

a disci-

and diligcmtly

pursues gain,

a disciple of Chih (a robber).

If
it is

you wiih to
no other than

know
what
42.

t!ic

difference

between Shun and Chih,

virtue.

lies

between gain and

said, that

Mencius

Vang Tsze

(the tbunderof a sect) act-

ed only

for self.

If the plucking out of a single hair, could

have benefited the Empire, he would not have done that much.

Mih TszG
advantage

teaches to love
to the

all

men

alike; so th

it

he miglit be of

Empire, he would have suffered being rubbed to

powder from the crown of the head to the sole of the foot. Tsze Cho held the medium between these two. To hold the medium is near the truth, but to hold the medium without weighing circumstances, is like sticking to one thing only. That which renders sticking to only one way, is that which injures right conduct, by taking care of one thing, and neglecting an hundred. /
Mencius said, thirsty any drink the
48.
to the
is

hungry any food

is

sweet, and to

pleasant, because they have lost the

thirst.

proper

relish,

being injured by hunger and

belly,

But why

is it

merely the mouth and

thirst! ^fcn's

and minds also are injured by them. * The man wlio can prevent the injury suffered from hunger and
that suffer injury by hunger

thirst,

from hurting his mind, has no occasion to be distressed

licirig (-(jual to

about not

others.

1-

Hunger and

thirst injure Ihc nioath

is

uml belly,

nn'l

poverty injures the hearta.

When

man's heart

not

moved by

jiovcTty he far surpussc* others.

Chap. XII.]
44.

HEA MUNG.

171

Mencius said, Hea Hvvuy, would not, for the office of Sun Kung, (a high situation) have departed from his principles or changed his line of conduct.
45.

Mencius says,

ome
is

act like one

who

in digging a well,
till

digs nine jin (about 72 Chinese cubits), but does not dig

he

reaches the source, which

\yell

the

altagether

(i. e.

the

same as

same as the abandoning of the if he had not digged at all).

Mencius said, Yaou and Shun were perfect by nature, 46. Tang and Woo by personal effort, and the Woo Pa in name only. When they continue for a long time to pretend to an attainment how can they know that they do not possess it?
47.

Kung Sun Chow

said,

Yin

said, I

would not con-

Tae Kea in Tung, The people were highly pleased. When Tae Kea became virtuous, and returned the people greatly rejoiced. * Ought then at virtuous nainister, when his Prince is not virtuous, to remove him to a distance ? Mencius replied, he who has the views of
stantly look on his bad behaviour,
J placed

Yi

.1

may do

so,

but to do so without

Yin's views

is

usur-

pation,
48.

Kung Sun Chow

said, the

bread of idleness.

How

is it

then that learned

She King says, eat not the men eat and yet

do not

till ?

country, and

Mencius replied, if a superior man dwell in a is employed by the Prince, peace, riches, honor,
be the
result.

and glory

will

come
49.

filial,

fraternal,

and

faithful.

The youth following him, will beWhere is there a greater in?

stance of not eating the bread of idleness

Teen, son of the king (of Tse), asked what the business

of the scholar consists in?

Mencius

replied, in

elevating his

mind and inclination

feeir to his

What do you mean by

elevating the mind?

* Tae Kea was grand-son of the famous Tang, founder of the Sliang Dynasty. He became grand-father's throne, and being put under the care of the renowned sage E Y"in, proved rather perverse, ou which account his guardian sent hiui to live three years at the tomb of j>is worthy gtuud-father. This measure had the desired effect, for he on his return prQve4 good Prince.

172
It consists
miTt.'ly
is

nEA
in
'oeiir^

"SIVSG.
benevolent and just.

[Vol. 11.

To
it

kill

ono

innocent person
riiilit

not beni'volejit.

To To

t.iko uli

one has no

to is unjust.
is

Wiiere

is
?

his (the scholar's)

ubode? In beneb?n?volenje,

voknre. Wn^re

his roA:l
is

Justice.

ilwcli in

and walk injustice,

ryO.

the whole business of a

i^reiit

m\n.
the

Moneius
Hence,
all

said,

suppose one h

id ofl'i-ed
lie

Chung Tsze

kini^loin ol
f.l it.

Tse, contrary to justice,

wouM

not have acceptcredit); but

rice, or

ni<n confided in him, (or

<j:ave liim

this

was only

like the justice of <;iving

up a ban)boo of

cannot be guilty of a greater crime than that of ohlitcratini,^ the relations of kindred, of Prince, and minister, and of sui>erior and inferior. \yhy shonld men on account of
pot of soup.
of small * tance?
is

A man

what

moment, give

credit to

what

is

of great impor-

51.

Taou Ying asked

saying,

when Shun was Emperor, and

Kaou

Ya<^u was minister of penal law, snpj>ose

Koo Sow (.Shan's

man, what ought to have been done (or what would Kaou Yaou have done). Mencius replied, why he would have seized him to be sure. But would not Skun hive prohibited him? How could Shun have prohibited him? He had rer(Mved power from the laws. Wliat would Shun have done in this case? He would have
father) had killed a

viewed relinquishing the Imperial throne, on

his back, ilcd to tlie s(^a coast,

like

casting

away

pair of grass shoes, and would have stolen his father, put

liini

and lived there

all

the reiuuin-

dtTofliis (lays
5*2.

in joy, forLrcttin'4- his Ijnpire. f Mencius on leaving Fan forTse, saw the king of Tse*s son, on which he exclaimed, one's dwelling alters his air (or spirits), his nourishment alters his person. How much depends on one'.%

residence (or situation).

Is he not merely a

man's son?

Iff Vfl his mother and brother and would not receive a lalary from the kinp. In case ot Shiin'n father having violaltd ih- Inw, Kaou Yaou wmi! only have known the \^w, and would not have known thf Kinperor'n t';Ulu'r. On tlic oUu.t bund, Shun woidd only ba\ k;i(iwn hit f'iihur, would not hive kno \ti that lie bad the Empire. These re lh uriooi1

pics 00 which A father and a miuJMter shoald act.

CriAP. Xll.]

HEA MUNG.
other men's.

173

Mencius
Kin2:'s soil

said, the palaces, chariots, horses,

and clothes, of the

since his station

much resemble
thus,

Now,

makes him

what would be

the effect, if he dwelt in the

world's vast abode (universal benevolence).

The Prince
is it

of

Ldo having gone

is

to

Sung,

when he

called a^

the Teih Tseih gate, the porter said, this is not oar Prince,

how

that his voice

so like our Prince's

This arose from no

other cause than similarity of station.

treat

M3noi!i5 says, to feed one, and not to lore him, is to him like a pig. To love and not respect him, is using him as you would your dog.
53.

The man

(or Prince)

who

truly respects,

and reveres you, does

so before he presents his

The superior man cannot be degifts. tained by a mere profession of respect, without the reality. *
54.

Mencius says, the human

it is

divine nature: but

and colour possess a only the sage who can fulfil what his
figure

figure promises (or that acts in character).

Seuen Prince of Tse wished to shorten the period of mourning for parents. Kuag Sun Chow said, to mourn one year Mencius said, this is is better than to give it up altogether.
55.
like

saying to one

who should

take a rude grasp of his elder

slight hold.
all will

brother's arm,

you should take a

Teach him
f

filial

piety and fraternal affection, and

be

right,

About

that time the king of Tse's son's

hiin,

mother died, and his

asked,

preceptor begged for

that he might be permitted to

mourning

for several

months.

Kung Sun Chow

?

wear what

was

to complete the period of mourning,

Mencius replied, he wished and was not allowed; hence although he did it but for one day, it was better than not to do it at all. In the case I spoke of, no one prohibited, but the
to be said respecting this case

person was unwilling.

* This section speaks of the manner in which the Princes of those days treated the literati f merit. t Intimating that were a man well acquainted with the principles of filial piety and fraternal affection, he would never think of either shortening the period of mourning for nareutSj aor of treating hisjelder brother rudeJy.

m
56.
1st.

HEA

xMUNG.
b^is five

[Vol. U.

Mencius says, the superior man

modes of com-

municating instruction.

By

administering instructions which affect like the timely

shower.

2ndly.

By

perfecting men's virtues.

3rdly.

ing forth their talents- 4thly.

By answering enquiries.

5thly.

By drawBy

secretly influencing others. In these live ways, does the superior

man impart knowledge. 57. Kung Sun Chow

ciples
!

said, high

and excellent are

right prin-

Learning them ought to be viewed as ascending to heaven, and as unattainable. Why not lower the study of them to
suit the capacity of the learnor,
in

order to encourage his daily

exertion

Mencius

replied,

the Master carpenter does not

change

his lines for the

sake of a dull apprentice, nor does

the

archer change his

ence of a stupid

mode of handling the bow, for The superior man bends learner.
itself.

the convenihis

bow, but

shoots not; the arrow goes off of

He

stands in the middle

way, and those who can, follow him. Mencius says, when the Empire possesses good princi68.
ples, let

the E.npire

good principles accompany your person to death, when is destitute of good principles, let your person acprinciples to death. I have not learned that

company good
principles
59.

good

are to bend to men.

said.

Kung Too Tsze

Tang)
is in

Tang Kang (younger

Mencius

brother of

the king of
priety,
>N

your school, and asks according to proreplied, those

their high station,
I

why do you

not answer him?

ho value themselves on

tiieir

virtue,

age,

or merits in their enciuiries,

60.

do not answer.

Mencius says, he who stops where he ought not to stop will stop sliort in every thing, and he who treats rudely those whom ho ought to treat handsomely, will treat every one shabbily.
advances too fast will soon retreat. Mencius says, the superior man, in his conduct towards animals, loves them hni does not exercise benevolence towards them. He manifests benevolence to men, but does not
01.

He who

Chap. XII.]
treat

HEA MUNG.
afFectioa

175
to relatives.

them with the

which he shews

He
men;

treats relatives with tenderness,

and shews benevolence

to

to men and loves animals. Mencius says, the intelligent know all things, but pay the greatest attention to what ought to be diligently attended to.

shews benevolence
62.

Tiie benevolent love

all,

but love the virtuous with the greatest

ardor.

Even

the

to every thing,

knowledge of Yaou and Shun did not extend but they applied ardently to what was of the ut-

most moment.

The benevolence

of

Yaou and Shun

did not ex-

tend to every man, but they ardently loved the virtuous.

He who
and attends

disregards the custom of mourning three

to that of

years,

mourning three or

five

months,

who

in

eating his food makes a rude slubbering noise, and yet asks
others not to tear the meat with their teeth, does not

know

what

is

of the most importance. *

CHAP.

XIII.

Mencius exclaimed, how destitute of benevolence was King Hwuy of Leang The truly benevolent begin with those whom they ought to love most, and from them proceed to those whom they ought to love least. Those who are destitute of benevolence
1.
!

begin with those

proceed to
said,

whom they ought to love least, and from them those whom they ought to love most. KungSun Chow

what do you mean ?

Hwuy

king of Leang destroyed his

After great defeats he people in battle for the sake of territory. again, and fearing that they would not prove victosent them
rious he sent his beloved son to die with them.
I

This

is

what

mean by saying
and proceed

that
to

least,

some begin with what they ought what they should love most.
momeat
oeglects

to love

* Sncb a man while he more importance.

is

anxious tp atteod to matters of lessor

what

is

of

17t5

IIEA

MUNG.

[Vol.

11.

Mencius snys, thit th^ Chun Tsow records no just wars, yet some were better thin others. It is the duty of superiors k> hostile countries ought not to correct each correct inferiors
2.
:

other.
8.

Mencius snys,
all

it

were better to be without books, than

full literal

to believe

that they roconl (or in their

sense).

credit only three or four slips of the

Woo

Chinir. *

The

truly benevolent

the most benevolent conquer those

man has no enemy under who arc the

I

heaven.

When
why
draw

least so,

should the
4.

l)lo()d

flow from the mortars? t

Mencius
I

said,

when man says

know wpH how

to

up an nrmy,

am

skilled in fii^htinq:, he is a great criminal.

If a Prince love virtue, he will

have no enemy under heaven

the western strangers coai-

When

he (Tanc:) went south to chistise Kre, thenothein people

lie

grumbled, and when

plained,
sayini'-,

went

east,

why make

us last?

When Woo Wanir

conquered Yin, he had only three hundrcil

leather chariots and three thousand brave men.

The

kiu'j^

said,

be not afraid, I come to

::ive

you peace and security.

th?ir

hav{^

no

enmity
houses

to the people.
fall.

They bowed
their

heads to the <xround as

them, hence each

To conquer them

w^as to rectify

wished him to correct them (or use was there for fighting?

own government).

What
his niea

5. Mencius says, the master carpenter may teach by square and rule, but cannot give them ingenuity.

6.

Mencius
if

said,

Shun when he

eat dry bread,

and vegeta-

bles, felt as

he could do so

all his life,

and when he was clothed

in fine robes,

attended by music, and had two ladies to wait

if

on him, he was as
*

Iw

1i,h1

always had them. %

rpnotxis ihi- miiMnf-r in which Woo Wnnj ronqner^^'l \hf tvrant Chow. hid be^n saiM that wht-n Woo Wiui'^ cotui'i- rc(l Chow, ihi* l>Io(i(l wiis Mowing to th pestUfi which heat thp rirp, bit this wis.on T'-'oruit of ihe peopio of Chow killing; incb other, and wa^ not occasione'l hv llie armv of Woo Waiiir. Poverty coul not inko SIi m rovctous, nor could riches and honor tnnku him proud* t Through all the vartoiM conditiona of life, in wluL-h he was placed, he coatiuued tho s^mt.

A hook which

Chap, XIII.]
7.

HEA MUNG.
said,

177

Mencius

from

this

time and ever after, I

know
you

the

heavy consequences of

killing a
kill

man's parents.

If

kill

man's elder brother, he will

thouo^h
thing.
8.

your elder brother.

you do not yourself kill them, you do nearly

Hence althe samd

Mencius

said, the

ancients established custom houses

to

oppose tyranny, but the moderns employ them to assist

oppression.
9.

Mencius says,

if

man

himself does not walk in the right

path, he cannot

make

his wife

and children walk

in

it.

If he

employ men contrary

10.

to right principles, he

cannot make his

wife and children act aright.

Mencius

said, the
will

man who

is

sufficiently attentive to
;

what
will

is profitable,

not be injured by years of scarcity

nor

he

who pays

sufficient attention to

virtue, be corrupted in

an age of depravity.
11.

Mencius says, a lover of fame,

will resign (refuse to ac-

cept) a country of one thousand chariots, while a plate of rico or a dish of soup will shew his disposition. *
12.

Mencius says, when men of virtue and

in, the

talents are not

confided
lice,

country

nor propriety,

empty (of men). When there is no jus. superiors and inferiors are without proper
is

distinctions.

When

there

is

no good government, there

will

not be sufficient treasure for use.

13.

Mencius says, some who were

destitute of virtue

have

the government of a province, but none

who were

destitute of

virtue have obtained the Imperial throne, f

* In the former case, he forces himself for the sake of getting a name, but in the latter he nconsciouslj allows his true disposition to manifest itself.

A bad man may, by pressing forward through his selfish views, steal the government of a country of one thousand chariots, but cannot so gain the hearts of the army and people, as to getT^sed to the throne of the Empire.
{

'

Tsoo She

aeai, but they

says, that from the time of Tsin downwards, some bad have not kept it more tbau one or two generatioas,
it-

men have
which
is

got the Imperial much the saoie

as if the V had never got

178
14.

HEA MUNG.
Mencius says, the people are of the
first

[Vol. 11.
importance
th

local deities

and gods of grain next, and the Prince

least of all.

Wherefore he who gains the soldiers and people, becomes

peror, he

Em-

who

gains the favor of the

Emperor becomes a Prince,

is

and he who

gjets

the favor of a Prince

made

a high

officer.

When
all

the Princes endanger the local gods, they

their places filled

must be de-

posed, and

by others.

When
tlie

the victims are

tlie

prepared, and the grain dressed, and

still

sacrifices of

seasons offered, and

there

are droughts and inundations,

the local gods must be removed. *

15.

ages.

Mencius says, a sage is the instructor of an hundred Pih E and Lew Hea Hwuy were such. Hence, when the
of,

manners of Pih Eare heard

the wavering determined.
is heard of, the careless

the stupid

become

intelligent,

and

When

the spirit of

Lew H*a Hsvuy

become

respectful,

and the parsimonious

roused.

liberal.

They

lived

above one hundred ages, and one hundred ages

they hear of them, not one but
is

below them.

When

None but

a sage could do so.

How much

more must they have

influenced those
16.

who were about them.

said, to be benevolent is

Mencius
Mencius

man.

When man and

benevolence are united, they are called Taou.

17.
said,

when Confucius
left

left

Loo, he did so very

the country of

slowly.

This was the proper way of leaving

one's parents.

But when he
This
is

Tse he took

his rice in his

hand

and walked
country.
18.

off.

the proper

way

of leaving a foreiga

Mencius

said, the reason

why
and

the superior

man (Confu-

cius)

was

in dan^^cr

between Chin and Tsae was that he hud no

inferiors.

friendly intercourse with superiors

*
Tlii-ge
<)T

two rirmimHlaDceii bbew,

iLat

lUc people

aro of more iinporUmee thao iCiior lh

P/iii

local deilics.

hap. Xlll.]
19.

HEA MUNG.
said, I

179

Mih Ke

am

far

from being praised by men's

moutiis.
is the
is

Mencius

said, that is of

no importance. The good man

says, "Sorry, sorry

prey of many mouths. The She King

heart, I

am hated by the low herd thus it was No effort could put a stop to their hatred, but Confuciuscould not injure his fame: thus it was with Wan Wang.

my

;'*

with
they

20.

Mencius

said, the virtuous

illuminate others, but at present

own light to men employ their own darkemploy

their

ness to enlighten others.

21.

Mencius conversing with Kaou Tszc

hills

said, in the

bye-paths

of the

the grass grows suddenly.

If

you constantly walk

any
interval, the

on them, the path

will be formed, but, if there be

it

grass will suddenly rise and close

up. *

Now

at present your

mind
22.

is

closed up.

Kaou Tsze said, the music of Yu was superior to that Mencius said, why do you say so ? Because of Wan Wang,
the joints of his instruments were eaten by insects.
that prove the point?
Is
it

How

does

the strength of

two horses that cuts

from hunger.
will

the tracks outside the city

23.

When

the people of

Tse were

suffering

Chin Tse

said, all the people of the country

hope that you

again advise the king to open the public granaries, but I fear

you

will not again

do

it.

Mencius
there

were to act like Fung Foo. In Fung Foo, who was famous at catching was one
replied, this

Tsin,
tigers

with his hand,

.\fterwards he changed and

became a good

scholar and lived in the desert.

On
to

one occasion, when a

encounter him. Looking

multitude were in pursuit of a

to the corner of a
hill,

tiger,

the tiger turned his back

and none dared

to

up they saw Fung Foo coming

meet them.

Fung Foo

The moral of this is, that if we cease for a moment to keep a guard over our heart*, rice ffUl tfiddsQl^r spriog p aad hoke the growth of virtue.

180

HEA MUNG.

[Vol. ll.

bared his arm, descended from his carriage and seized him. * multitude were delighted, but the literati laughed at him.
24.

The
good

Mencius says,
;

it is
;

natural for the

mouth

to love a

flavor
ease.
call

the eye, beauty

there
is

the ear,

sound

and the four members,

superior

But

a limit to these.

The

man

does not

them nature.
is

Mencius says, benevolence

tice,

the duty of father

and son; jus;

of Prince and minister; politeness, of host and guest

wis

dom, of the virtuous; and union with divine reason, of

These are nature.
are decreed.
25.

the sage.

The superior man does not

say, that they

Haou Sang Puh Hae

do you
call

asked, what kind of a

man Lo Chinj
faithful

Tsze was. Mencius

replied, he

was a virtuous and

man.

What
which

virtuous, and what do you

is

call faithful?

That

may

be desired
is

called virtue.
fidelity.

tue) in ones-self
called beauty.

called
full

To have it (genuine virTo be full of sincerity is

it

To

be so
is

of sincerity, that

shines forth in
this greatness

the external conduct

called greatness.

When

renovates others

it is

called sageship.
is

Holiness (or sageship)

which
is

is

above comprehension
first,

called divine,

f Lo Ching T:ze

between the two

26.

and below the four

last.

Mencius says,

will go over to the

if men run away from the Mih sect, they Yang sect, and if they leave the sect of Yang,

they will
let

come over

to the

Joo sect

(i. e.

sages).

When

they come,

them be received.
the followers of

At present those who reason with

their sty, they forthwith bind them.
Tliey

Tang and
they enter

Mih, resemble those wiio pursue a stray sow.

When

lati'^lied at

him, because he could not

I?r>ve

ofTliis old liuhits.

It

is
;

suspecti-d that

intiniatiu^' that the kini; of Tne would not einplov .Menoius, lunce he s|))lie thus were he to obtrude hw advice any farther, he would resemble the old tiger-catcher who kuew not when to stop. at that time,
t What i% calkil divine refers to the highest dej^rce of the aajje's woundfrful t.cellenoe, t^hich ineu caaoot fathom, and does Dot mean that there is a cUs of diviuu uieu lupenor to tb(t lagea.

Chap. XIIL]
27.

HEA MUNG.
said, there is a tax

181
tax on grain,

Mencius

on

cloth, a

and a tax on human labor.

spares two.
take
all

The good Prince takes one and

If he

If he take two, the people suffer hunger.

the three, father and<;hildren are separated. the Prince has three pearls, territory,
set his

28.

Mencius says,

men,

and government. If he
29.

mind on jewels he

will suffer misery.

Pan Ching Kwah went into office in Tse, Mencius exPan Ching Kwah is a dead man When Pan Ching Kwah was slain, the disciples (of Mencius) asked saying, how did you know Sir, that he would be put to death? Because said he, he was a man of small abilities, and never heard the great doctrines of the superior man this was sufficient to lead to
claimed
!

his death.

30.

When

Mencius went

to

Tang, he lodged in a public inn

and

it

happened that some people of the inn who made shoes,

had

laid the shoes in the

window, and when they came

to seek

them could not

find them.

Some one asked him

ers pilfer?

saying,

is this

the

way

that yout follow-

Mencius says, do you suppose

?

here to steal

No

I dont.

You

set

Sir, that they come up a school and those who

go away from you, you follow not, those

not away.
31.

who come, you send

you receive them. *

If their minds are well inclined,

said, all

Mencius

injure others.

nevolent.

apply
If a

this

men have hearts which cannot bear to we improve this disposition aright we are beAll men have things which they will not do, if we disposition to what we do we are just.
If
perfect the disposition which does not wish to injure

man

others, his benevolence will

become inexhaustible:

and

if

man can

perfect the disposition which wishes not to

commit
tale in this

* The gentleman betlioaght himself, aud finding that he was wrong, turned his manner.

182

HE A MUXG.
become inexhanstiblo.
;

[Vol.
If a

11.

burglary, his justice will

man caa

perfect the reality of not wisliin:; to be pointed at

wherever he

goes he

will practise justice.

Tiie scholar

out

mens

alf.iirs,

who speaks when he ouirht or who is silent when he

buriilarv.

nof, in order to find

ouj^lit

to speak,

in

order to

come

at the knowleds^e of men's concerns, belongs to

those
32.

who commit

Mencius says, he whose words are simple and

well.
is

easily

understood, while they have an important and extensive meaning,

speaks

He who
liberal

watches over himself with great

acts
well.

strict-

ness, and

to others,

The superior man's

tlie rii;ht

words go not below

his n:irdle, but he niaintains

way. *

The

superior
is

man watches
of

over and adorns himself with virtue,

all

and there

peace and tranquility

under heaven.
held and dress
little

The

failinir

that of others.
selves.
33.

men is, that they nei>lect tlu-ir own They require much of others, but

of them-

and

Woo turned

Mencius says, that Yaou and Shun were nature. Tang back to it. f When a man in every change of his
hits true propriety, lie

circumstances

possesses the highest degree

for the

of perfect virtue.

Such a one does not weep

:

dead on ac-

count of the living

he constantly practises virtue without any

deviation, not that he

may

obtain the emoluments ofoflice: his

words
condiK

will
t

certaiidy be true,

not with any view to making bis

correct.

The
81.

supirior

man does what

is

right

and waits the divine decree.

to

Mfucius says, whcMi you speak

meu

of high rank,

neTertliClcss important '^'i-'' )i* wnrU althon;;h simple and easily comprehended are od have a deep an<l exte-Mive signification. , HMii and Shun pn served entire the perfectly holy nature which they received frora hearen. f Tnni: i.nd Won nlihou'h th<v in (tome measure lost ihoir original pertcntion, yet by their own n'orl rcvcaineit it. The foriiicT were sages b^ nature, tlic luiler by personal ouUiralion, so that in the cinl they were all one.
.

It is

of

all

ngrs, and of

imnerrssat) to observe that these nentiment* are at direct rariancr with the histor/ all countries, and wiih what passes before our eyes every day.

CHA.F.

XIIL]
lightly,
(i. e.

HEA MUNG.
look not at their
present

183
dignity.

esteem them

pomp and

Their palaces

men

of rank) are several jin high,

with carved headed beams several cubits long.

ofifice,

Could

I get into

would not have such things. Their (bod is spread out on They have several hundreds of contables of a square Chang. cubines to wait upon them. Were I to get into office I would not act so. They indulge in mirth and drink wine, ride and hunt,
I

followed by thousands of chariots

were
in

I in office

would not

thus act.

I \vould not imitate

I act

them

any part of

their conduct.

In

all

my conduct

according to the rules of the ancients,

(i. e.

why
35.

should I fear them

the present grandees)

no better way of nourishing the diminishing our desires. If a man have few deheart than by

Mencius says, there

is

sires although he
if

may slip in some things, it will be in few. But man have many desires, although he may in some measure
it

preserve his virtuous nature,

36.

will be

but in a small degree.

Tsang Seih was very fond of dates and Tsang Tsze could not bear to eat them. Kung Sun Chow asked saying, whether broiled flesh cut small or dates were better? Mencius replied, broiled flesh. Then said Kung Sun Chow, why did Tsang Tsze
eat broiled flesh, but did not eat dates
is
?

what men generally

eat, but he(i. e.

Because broiled flesh Tsang Seih) was peculiar

in his fondness for dates.

Just as people avoid mentioning the

name of the dead, but not their family name, because their family name is common to many, but their name is peculiar to themAYan Chang asked saying, Confucius, when in Chin selves. J exclaimed, why not return my scholars, or the scholars of my
;

place, are bold

and

will

advance, but cannot change their old

* Be not so overawed by the splendor of their station and the pomp bj which thej are attended as not to be able to speak jour mind freely or to tell them all the truth.
t Yancr She says, Mencius in this section compares his own good qualities with the short omin2;s of others. This is a little failing in his disposition. No such thing was to be found in Confucius.

customary among the Chinese, not to mention the name of their deceased parents* From the same motives of filial regard, Tsang Tsze refrained from eating dates' because his father when alive was peculiarly fond of them.
t

It is

and

relatives.

184
ways.

HEA MUNG.
Why
did Confucius

[Vol.

II.

when

in

Chin think of the forward

scholars of Loo.

Mencius replied, since Confucius could not obtain men of the true medium, to whom he mii^ht commit his doctrines, he was obliged to take the hii,^h spirited and the firm. Tiie hii^h spirited would advance to the mark, and the firm would not do what

was improper.

Why
tlie

should not Confucius wish to have men,

who had
who
Seih,

attained

due medium

but since he could not find

I

them, he thousxht on the nex.t order of men,

these hizh spirited

presume

to ask,

men were

called hiu:h spirited, zealous

? Those whom Confucius men, were such as Kin Chang:, Tsang

and

Muh
hiirh,

Pe.

Why

did he call them hi,^h spirited?

bii^,

Their

aim was
they

and they talked

constantly exclaimin.ir, the

their actions
""

ancients! the ancients! but

(To

when you CKamine

not perfectly accord with their words.

When

he could not obtain the zealous and

hii^h spirited,

he

sought those
dirty action, firm

who would

not disu^race themselves by doing any

his doctrines to them.

and delivered

These are the

and steady and hold the next place.

Confucius said, of those who pass

house,

my

door and do not enter ray

whom

am

not displeased with there are only the

Keang

Yuen. The Kcanjr Yuen are the thieves of virtue. Who are these Keant^ Yuen ? They are those who (mockiuii: the high spirited) say; how big and pompous their words, but when they speak, they think not how they are to act, nor do they regard what tliey They are continually c.illhave said, when they come to act. jng out the ancients the ancients, and who (in derisicui of the
!

steady) say

why make
act as

ourselves singular.

Let those who are

this

bom
Thus

in this au'e,

men

of this age;

may

be virtuous.

tliey secretly

obtain

the llattery of the age.

This

is

the

character of the

Kean Yuen.

Chang said, the inhabitants oi the village all praise them Wherever they go they are attentiTC and generous; why did

Wan

Chaf. XIIL]

HEA MUNG.

185

Confucius consider them the thieves of virtue ? If you wish to criminate them, there is nothing particular to take hoi 1 of if

you wish to reprove them, you find nothing in particular that you can reprove. They accord with the prevailing customs* and unite with a polluted age. They appear faithful and sinThe multitude all delight in cere, and act as if sober and pure. right and enter not the way of them. They consider themselves Yaou and Shun hence they are called the thieves of virtus.
;

Confucius said,

I hate

appearance without

reality, I hate the

tares, and fear that they

may

injure the blade. I hate the loquaI hate the

I

cious,

and

fear that they will injure justice.

will

sharp

mouthed, and fear that they

sic of Chin, lest
it

confuse truth.
I hate

hate the

mu-

should spoil music.

a mixed colour

lest

it

should spoil the true red.

I hate the

Keang Yuen, and

to correct, standard

fear that they will confuse virtue.

The

superior

man

merely turns

principles.

This being done, the

men back common

people

rise

to

the

practice of virtue.

When

the people thus rise to virtue, there will

neither be vice, nor wickedness.

Mencius says, from Yaou and Shun to Tang, there were 500 and more years. As to Yu and Haou Taou they themselves saw and hence knew them (Yaou and Shun). As to Tang he knew them from hearing. From Tang to Wan Wang, there were upwards of 500 years. As to E Yin, and Lae Choo, they knew him from personal sight. As to Wan Wang he knew him from
38.

hearing.

500 years.

From Wan Wang to Confucius, there were more than As to Tae Kung Wang, and San E Sang, they knew him from personal sight; but Confucius knew him from having heard of him. From the time of Confucius to the present day, it is more than 100 years. From the time when the sage lived to the present day, is not long. Where I live is very near to his native place, but alas there are none who know him None that know him indeed *
!
!

* It is the general way of heaven, that once in 500 rears, a sage should come sometimes the period is rather longer, and sometimes a little shorter.

forth,

but

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