S^AfeS -X!>£jl!.-SS'S ,ORi\fBLL UlNJlVERSiTY UBRARY ITHACA, N.Y. 14853 Charlei W v\/asonColIecticxn 3 1924 073 619 ^81^ The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924073619581 THE WISDOM OF CONFUCIUS ART-TYPE EDITION THE WISDOM OF CONFUCIUS With critical and biographical sketches by EPIPHANIUS WILSON, A.M. THE WORLD'S POPULAR CLASSICS BOOKS, INC. PUBLISHERS NEW YORK BOSTON COPTBIGHT, 1900 bt the colonial press FBINTBD IN THE UNITED STATES OF AMERICA CONTENTS THE WISDOM OF CONFUCIUS PAGE Introduction S BOOK I. On Learning— Miscellaneous Sayings .... 8 II. Good Governmei^t— Filial Piety— The Superior Man 12 III. Abuse of Proprieties in Ceremonial and Music . 16 IV. Social Virtue— Superior and Inferior Man ... 22 V. A Disciple and the Golden Rule— Miscellaneous 25 VI. More Characteristics— Wisdom— Philanthropy . . 31 VII. Characteristics of Confucius— An Incident . . 36 VIII. Sayings of Tsang— Sentences of the Master . . 42 IX. His Favorite Disciple's Opinion of Him ... 46 X. Confucius in Private and Official Life .... 51 XI. Comparative Worth of His Disciples .... 56 XII. The Masters Answers— Philanthropy— Friendships 62 XIII. Answers on the Art of Governing— Consistency . 68 XIV. Good and Bad Government— Miscellaneous Say- ings 75 XV. Practical Wisdom— Reciprocity the Rule of Life . 83 XVI. Against Intestine Strife— Good and Bad Friend- ships 88 XVII. The Master Induced to Take Office-Nature and Habit 93 XVIII. Good Men in Seclusion-Duke of Chow to His Son 99 XIX. Teachings of Various Chief Disciples .... 103 XX. Extracts from the Book of History 108 THE SAYINGS OF MENCIUS Introduction 113 Book I. King Hwuy of Leang. Part 1 115 vii Viii CONTENTS [Books II, III, and IV are omitted] PAGE Book V. Wan Chang. Part I. . . 128 THE SHI-KING Introduction 143 ' Part I. Lessons from the States. Book I. The Odes of Chow and the South. Celebrating the Virtue of King Wan s Bride . . . 145 Celebrating the Industry of King Wans Queen . . 146 In Praise of a Bride 146 Celebrating T'ae-Sze's Freedom from Jealousy . . 147 The Fruitfulness of the Locust 147 Lamenting the Absence of a Cherished Friend . . 148 Celebrating the Goodness of the Descendants of King Wan 149 The Virtuous Manners of the Young Women . . . 149 Praise of a Rabbit-Catcher 150 The Song of the Plantain-Gatiierers 151 The Affection of the Wives on the Joo 151 Book II. The Odes of Shaou and the Soxjth. The Marriage of a Princess 152 The Indust^ and Reverence of a Prince's Wife . . 152 The Wife of Some Great Officer Bewails his Absence . 153 The Diligence of the Young Wife of an Officer . . 154 The Love of the People for the Duke of Shaou . . 154 The Easy Dignity of the Officers at Some Court . . 155 Anxiety of a Yoimg Lady to Get Married .... 155 Book III. The Odes of P'ei. An Officer Bewails the Neglect with which He is Treated 157 A Wife Deplores the Absence of Her Husband . . 158 The Plaint of a Rejected Wife 159 Soldiers of Wei Bewail Separation from their FamiHes 161 An Officer Tells of His Mean Employment .... 161 An Officer Sets Forth His Hard Lot 162 CONTENTS ix FACE The Compkint of a Neglected Wife 163 In Praise of a Maiden 164 Discontent 164 Chwang Keang Bemoans Her Husband's Cruelty . 165 [Books IV, V, and VI are omitted] Book VII. The Odes of Ch'ing. The People's Admiration for Duke Woo .... 167 A Wife Consoled by Her Husband's Arrival ... 168 In Praise of Some Lady 168 A Man's Praise of His Wife 169 An Entreaty 169 A Woman Scorning Her Lover 169 A Lady Mourns the Absence of Her Student Lover . 170 Book VIII. The Odes of Ts'e. A Wife Urging Her Husband to Action ..... 171 The Folly of Useless Effort 172 The Prince of Loo 172 Book IX. The Odes of Wei. On the Misgovemment of the State 174 The Mean Husband 175 A Young Soldier on Service 175 Book X. The Odes of T'ang. The King Goes to War 177 Lament of a Bereaved Person 178 TTie Drawbacks of Poverty 179 A Wife Mourns for Her Husband 179 Book XI. The Odes of Ts'in. Celebrating the Opulence of the Lords of Ts'in . . 181 A Complaint 182 A Wife's Grief Because of Her Husband's Absence . 182 Lament for Three Brothers 183 In Praise of a Ruler of Ts'in 184 The Generous Nephew 185 Book XII. The Odes of Ch'in.' The Contentment of a Poor Recluse 186 The Disappointed Lover 186 X CONTENTS PAGE A Love-Song 187 The Lament of a Lover 187 Book XIII. The Odes of Kwei. The Wish of an Unhappy Man 189 Book XIV. The Odes of Ts'aou. Against Frivolous Pursuits 190 Book XV. The Odes of Pin. The Duke of Chow Tells of His Soldiers . . . .191 There is a Proper Way for Doing Everything . . . 192 Part II. Minor Odes of the Kingdom. Book I. Decade of Lx;h Ming. A Festal Ode : 194 A Festal Ode 'Complimenting an Officer .... 195 The Value of Friraidship 196 The Response to a Festal Ode 198 An Ode of Congratulation 199 An Ode on the Return of the Troops 200 Book II. The Decade of Pih Hvi^a. An Ode Appropriate to a Festivity 203 Book III. The Decade of T'ung Kung. Celebrating a Hunting Expedition 204 The King's Anxiety for His Morning Levee . . . 205 Moral Lessons from Natural Facts 206 Book IV. The Decade of K'e-Foo. On the Completion of a Royal Palace 207 The Cnodition of King Seuen's Flocks 208 Book V. The Decade of Seaou Mm. A Eunuch Complains of His Fate 210 An Officer Deplores the Misery of the Time . . . 212 On the Alienation of a Friend 213 Book VI. The Decade of Pih Shan. A Picture of Husbandry 215 The Complaint of an Officer 216 Book VII. Decade of Sang Hoo. The Rejoicings of a Bridegroom 219 Against Listening to Slanderers 220 CONTENTS XI ^ FACE Book VIII. The Decade of Too Jest Sze. In Praise of By-gone SimpUcity 221 A Wife Bemoans Her Husband's Absence .... 222 The Earl of Shaou's Work 223 The Plaint of King Yew's Forsaken Wife 224 Hospitality 226 On the Misery of Soldiers 226 Part III. Greater Odes of the Kingdom. Book I. Decade of King Wan. Celebrating King Wan 228 [Book II is omitted] Book III. Decade of Tang. King Seuen on the Occasion of a Great Drought . . 231 Part IV. Odes of the Temple and Altar. Book I. Sacrificial Odes of Chow. Appropriate to a Sacrifice to King Wan 235 On Sacrificing to the Kings Woo, Ching, and K'ang . 236 THE WISDOM OF CONFUCIUS :-',At ( [Translated into English by William Jennings] v; -.^ PRONUNCIATION OF PROPER NAMES /, as in French. ng, commencing a word, like the same letters terminating one. at or ei, as in aisle or eider. au, as in German, or like ow in coto. ^, as in fste. t (not followed by a consonant), as ee in see. u (followed by a consonant), as in buU. iu, as ew in new. 6i, as ooi in cooing. h at the end of a name makes the preceding vowel short. ' in the middle of a word denotes an aspirate (h), as K'ung =: Khung. INTRODUCTION The strangest figure that meets us in the annals of Oriental thought is that of CCinfucius. To the popular mind he is the f oimder of a rehgion, and yet he has nothing in common with the great religious teachers of the East. We think of Siddartha, the founder of Buddhism, as the very unper- sonation of romantic asceticism, enthusiastic self-sacrifice, and faith in the things that are invisible. Zoroaster is the friend of God, talking face to face with the Almighty, and drinking wisdom and knowledge from the lips of Om- niscience. Mohammed is represented as snatched up into heaven, where he receives the Divine communication which he is bidden to propagate with fire and sword throughout the world. These great teachers lived in an at- mosphere of the supernatural. They spoke with the au- thority of inspired prophets. They brought the unseen world close to the minds of their disciples. They spoke positively of immortality, of reward or punishment be- yond the grave. The present life they despised, the future was to them everything in its promised satisfaction. The teachings of Confucius were of a very different sort. Throughout his whole writings he has not even mentioned the name of God. He declined to discuss the question of immortahty. When he was asked about spiritual beings, he remarked, "If we cannot even know men, how can we know spirits?" Yet this was the man the impress of whose teaching has formed the national character of five hundred milhons of people. A temple to Confucius stands to this day in every s 4 THE WISDOM OF CONFUCIUS town and village of China. His precepts are committed to memory by every child from the tenderest age, and each ygar at the royal university at Pekin the Emperor holds a festival in honor of the illustrious teacher. The influence of Confucius springs, first of all, from the narrowness and definiteness of his doctrine. He was no transcendentaUst, and never meddled with supramundane things. His teaching was of the earth, earthy; it dealt en- tirely with the common relations of hfe, and the Golden Rule he must necessarily have stumbled upon, as the most obvious canon of his system. He strikes us as being the great Stoic of the East, for he believed that virtue was ased on knowledge, knowledge of a man's own heart, and knowledge of human-kind. There is a pathetic resemblance between the accounts given of the death of Confucius and the death of Zeno. Both died almost without warning in dreary hopelessness, without the ministrations of either love or religion. This may be a mere coincidence, but the lives and teachings of both men must have led them to look with indi£Ference upon such an end. For Confucius in his teaching treated only of man's life on earth, and seems to have had no ideas with regard to the human lot after death; if he had any ideas he preserved an inscrutable silence about them. As a morahst he prescribed the duties of the king and of the father, and advocated the cultiva- tion by the individual man of that rest or apathy of mind which resembles so much the disposition aimed at by the Greek and Roman Stoic. Even as a moralist, he seems to Ijave sacrificed the ideal to the practical, and his loose no- tions about marriage, his tolerance of concubinage, the slight emphasis which he lays on the virtue of veracity — of which indeed he does not seem himself to have beeri^ particularly studious in his historic vvritings — ^place him low down in the rank of moralists. Yet he taught what he THE WISDOM OF CONFUCIUS 5 felt the people could receive, and the flat mediocrity of his character and his teachings has been stamped forever upon a people vi^ho, while they are Idndly, gentle, forbear- ing, and full of family piety, are palpably lacking not only in the exaltation of Mysticism, but in any religious feeling, generally so-called. The second reason that made the teaching of Confucius so influential is based on the circumstances of the time. When this thoughtful, earnest youth awoke to the con- sciousness of life about him, he saw that the abuses under which the people groaned sprang from the feudal system, which cut up the country into separate territories, over which the power of the king had no control. China was in the position of France in the years preceding Philippe- Auguste, excepting that there were no places of sanctuary and no Truce of God. The great doctrine of Confucius was the unlimited despotism of the Emperor, and his moral precepts were intended to teach the Emperor how to use his power aright. But the Emperor was only typical of all those in authority — the feudal duke, the judge on the bench, and the father of the family. Each could discharge his duties aright only by submitting to the moral discipline which Confucius prescribed. A vital element in this system is its conservatism, its adherence to the imperial idea. As James I said, "No bishop, no king," so the imperialists of China have found in Confucianism the strongest basis for the throne, and have supported its dissemination accord- ingly. The Analects of Confucius contain the gist of his teach- ings, and is worthy of study. We find in this work most of the precepts which his disciples have preserved and re- corded. They form a code remarkable for simplicity, even crudity, and we are compelled to admiffe the force of char- acter, the practical sagacity, the insight into the needs of 6 THE WISDOM OF CONFUCIUS the hour, which enabled Confucius, without claiming any Divine sanction, to impose this system upon his country- men. The name Confucius is only the Latinized form of two words which mean "Master K'ung." He was bom 551 B.C., his father being governor of Shantung. He was married at nineteen, and seems to have occupied some minor posi- tion under the government. In his twenty-fourth year he entered upon the three years' mourning for the death of his mother. His seclusion gave him time for deep thought and the study of history, and he resolved upon the regen- eration of his unhappy country. By the time he was thirty he became known as a great teacher, and disciples flocked to him. But he was yet occupied in pubHc duties, and rose through successive stages to the office of Chief Judge in his own country of Lu. His tenure of office is said to have put an end to crime, and he became the "idol of the people" in his district. The jealousy of the feudal lords was roused by his fame as a moral teacher and a blameless judge. Con- fucius was driven from his home, and wandered about, with a few disciples, until his sixty-ninth year, when he re- turned to Lu, after accomplishing a work which has borne fruit, such as it is, to the present day. He spent the remain- ing five years of his life in editing the odes and historic monuments in which the glories of the ancient Chinese dynasty are set forth. He died in his seventy-third year, 478 B.C. There can be no doubt that the success of Con- fucius has been singularly great, owing especially to the narrow scope of his scheme, which has become crystallized in the habits, usages, and customs of the people. Especially has it been instrumental in consohdating the empire, and in strengthening the power of the monarch, who, as he every year bums incense in the red-walled temple at Pekin, utters sincerely the invocation: "Great art thou, O perfect Sage! Thy virtue is full, thy doctrine complete. THE WISDOM OF CONFUCIUS 7 Among mortal men there has not been thine equal. All kings honor thee. Thy statutes and laws have come glori- ously down. Thou art the pattern in this imperial school. Reverently have the sacrificial vessels been set out. Full of awe, we soimd our drums and bells." E. W. BOOK I On Learning — Miscellaneous Sayings "To learn," said die Master, "and then to practise oppor- tunely what one has learnt — does not this bring with it a sense of satisfaction? "To have associates in study coming to one from distant parts — does not this also mean pleasure in store? "And are not those who, whHe not comprehending all that is said, still remain not unpleased to hear, men of llie superior order?" A saying of die Scholar Yu: — "It is rarely the case that those who act the part of true men in regard to their duty to parents and elder brothers are at the same time willing to turn currishly upon dieir superiors: it has never yet been the case that such as desire not to commit that oflFence have been men willing to pro- mote anarchy or disorder. "Men of superior mind busy themselves first in getting at the root of diings; and when they have succeeded in this the right course is open to them. Well, are not filial piety and friendly subordination among brothers a root of that right feeling which is owing generally from man to man?" The Master observed, "Rarely do we meet with the right feeling due from one man to another where there is fine speech and studied mien," The Scholar Tsang once said of himself: "On three points I examine myself daily, viz., whether, in looking after other people's interests, I have not been acting whole- heartedly; whether, in my intercourse with friends, I have 8 THE WISDOM OF CONFUCIUS 9 not been true; and whether, after teaching, I have not my- self been practising what I have taught." The Master once observed that to rule well one of the larger States meant strict attention to its afiFairs and con- scientiousness on the part of the ruler; careful husbanding of its resources, with at the same time a tender care for the interests of all classes; and the employing of the masses in the public service at suitable seasons. "Let yoimg people," said he, "show filial piety at home, respectfulness towards their elders when away from home; let them be circumspect, be truthful; their love going out freely towards all, cultivating good-will to men. And if, in such a walk, there be time or energy left for other things, let them employ it in the acquisition of literary or artistic accomplishments." The disciple Tsz-hid said, "The appreciation of worth in men of worth, thus diverting the mind from lascivious de- sires — ^ministering to parents while one is the most capable of so doing — serving one's ruler when one is able to devote himself entirely to mat object — ^being sincere in one's lan- guage in intercourse with friends: this I certainly must call evidence of learning, though others may say there has been no learning.' " Sayings of the Master: — "If the great man be not grave, he will not be revered, neither can his learning be solid. "Give prominent place to loyalty and sincerity. "Have no associates in study who are not advanced somewhat like yourself. "When you have erred, be not afraid to correct your- self." A saying of the Scholar Tsang: — "The virtue of the people is renewed and enriched when attention is seen to be paid to the departed, and the re- membrance of distant ancestors kept and cherished." 10 THE WISDOM OF CONFUCIUS Tsz-k'in put this query to his fellow disciple Tsz-kung: said he, "When our Master comes to this or that State, he learns without fail how it is being governed. Does he in- vestigate matters? or are the facts given him?" Tsz-kung answered, "Our Master is a man of pleasant manners, and of probity, courteous, moderate, and unas- suming: it is by his being such that he arrives at the facts. Is not his way of arriving at things different from that of others?" A saying of the Master: — "He who, after three years' observation of the will of his father when alive, or of his past conduct if dead, does not deviate from that father's ways, is entitled to be called 'a dutiful son.' " Sayings of the Scholar Yu: — "For the practice of the Rules of Propriety,^ one excel- lent way is to be natural. This naturahjiess became a great grace in the practice of kings of former times; let everyone, small or great, follow their example. "It is not, however, always practicable; and it is not so in the case of a person who does things naturally, knowing that he should act so, and yet who neglects to regulate his acts according to the Rules. "When truth and right are hand in hand, a statement will bear repetition. When respectfulness and propriety go hand in hand; disgrace and shame are kept afar-off. Re- move all occasion for alienating those to whom you are bound by close ties, and you have them still to resort to." A saying of the Master: — "The man of greater mind who, when he is eating, craves not to eat to the full; who has a home, but craves not for comforts in it; who is active and earnest in his work and * An impcHTtant part of a Chinaman's education still. The text-book, "The Li Ki," contains niles for behavior and propriety for the whole life, from the cradle to the grave. THE WISDOM OF CONFUCIUS 11 careful in his words; who makes towards men of high prin- ciple, and so maintains his own rectitude— that man may be styled a devoted student." Tsz-kung asked, "What say you, sir, of the poor who do not cringe and fawn; and what of the rich who are with- out pride and haughtiness?" "They are passable," the Master rephed; "yet they are scarcely in the same category as the poor who are happy, and the rich who love pro- priety." "In the 'Book of the Odes,' " Tsz-kung went on to say, "we read of one Polished, as by the knife and file, The graving-tool, the smoothing-stone. Does that coincide with your remark?" "Ah! such as you," rephed the Master, "may well com- mence a discussion on the Odes. If one tell you how a thing goes, you know what ought to copie." "It does not greatly concern me," said the Master, "that men do not know me; my great concern is, my not knowing them." BOOK II Good Government — Filial Piety — The Superior Man Sayings of the Master: — "Let a ruler base his government upon virtuous prin- ciples, and he will be like the pole-star, which remains steadfast in its place, while all the host of stars turn to- wards it. "The 'Book of Odes' contains three hundred pieces, but one expression in it may be taken as covering the purport of all, viz.. Unswerving mindfulness. "To govern simply by statute, and to reduce all to order by means of pains and penalties, is to render the people evasive, and devoid of any sense of shame. "To govern upon principles of virtue, and to reduce them to order by the Rules of Propriety, would not only create in them the sense of shame, but would moreover reach them in all their errors. "When I attained the age of fifteen, I became bent upon study. At thirty, I was a confirmed student. At forty, nought could move me from my course. At fifty, I com- prehended the will and decrees of Heaven. At sixty, my ears were attuned to them. At seventy, I could follow my heart's desires, without overstepping the lines of recti- tude." To a question of Mang-i, as to what fiHal piety consisted in, the Master rephed, "In not being perverse." After- wards, when Fan Ch'i was driving hdm, the Master in- formed him of this question and answer, and Fan Ch'i asked, "What was your meaning?" The Master repHed, "I 12 THE WISDOM OF CONFUCIUS 13 meant that the Rules of Propriety should always be ad- hered to in regard to those who brought us into the world: in ministering to them while Uving, in burying them when dead, and afterwards in the ofEering to them of sacrificial gifts." To a query of Mang Wu respecting filial piety, the Mas- ter replied, "Parents ought to bear but one trouble — that of their own sickness." To a like question put by Tsz-yu, his reply was this: "The filial piety of the present day simply means the being able to support one's parents — which extends even to the case of dogs and horses, all of which may have something to give in the way of support. If there be no reverenti^ feeling in the matter, what is there to distinguish between the cases?" To a like question of Tsz-hid, he replied: "The manner is the difficulty. If, in the case of work to be done, the younger folks simply take upon themselves the toil of it; or if, in the matter of meat and drink, they simply set these before their elders — ^is this to be taken as filial piety?" Once the Master remarked, "I have conversed vdth Hwui the whole day long, and he has controverted noth- ing that I have said, as if he were without wits. But when his back was turned, and I looked attentively at his con- duct apart from me, I found it satisfactory in all its issues. No, indeed! Hwiii is not without his wits." Other observations of the Master: — "If you observe what things people (usually) take in hand, watch their motives, and note particularly what it is that gives them satisfaction, shall they be able to conceal from you what they are? Conceal themselves, indeedl "Be versed in ancient lore, and familiarize yourself witii the modern; then may you become teachers. "The great man is not a mere receptacle." In reply to Tsz-kung respecting the great man: — 14 THE WISDOM OF CONFUCIUS "What he first says, as a result of his experience, he afterwards follows up. "The great man is catholic-minded, and not one-sided. The common man is the reverse. "Learning, without thotight, is a snare; thought, without learning, is a danger. / "Where the mind is set much upon heterodox principles — there truly and indeed is harm." To the disciple of Tsz-lu the Master said, "Shall I give you a lesson about knowledge? When you know a thing, maintain that you know it; and when you do not, acknowl- edge your ignorance. This is characteristic of knowledge." Tsz-chang was studying with an eye to official income. The Master addressed him thus: "Of the many things you hear hold aloof from those that are doubtful, and speak guardedly with reference to the rest; your mistakes will Qien be few. Also, of the many courses you see adopted, hold aloof from those that are risky, and carefully follow the others; you will then seldom have occasion for regret. Thus, being seldom mistaken in your utterances, and hav- ing few occasions for regret in the line you take, you are on the high road to your preferment." To a question put to him by Duke Ngai^ as to what should be done in order to render the people submissive to authority, Confucius replied, "Promote the straightfor- ward, and reject those whose courses are crooked, and the thing will be effected. Promote the crooked and reject the straightforward, and the effect will be the reverse." When Ki K'ang^ asked of him how the people could be induced to show respect, loyalty, and willingness to be led; the Master answered, "Let there be grave dignity in him who has the oversight of them, and they will show him re- spect; let him be seen to be good to his own parents, and *Of Lu (Confucius's native State). ' Head of one of the "Three Families" of Lu. THE WISDOM OF CONFUCIUS 15 kindly in disposition, and they will be loyal to him; let him promote those who have ability, and see to the instruction of those who have it not, and they wiU be willing to be led." Some one, speaking to Confucius, inquired, "Why, sir, are you not an administrator of government?" The Master rejoined, "What says the 'Book of the Armals,' with refer- ence to filial duty? — 'Make it a point to be dutiful to your parents and amicable with your brethren; the same duties extend to an administrator.' If these, then, also make an administrator, how am I to take your words about being an administrator?" On one occasion the Master remarked, "I know not what men are good for, on whose word no reliance can be placed. How should your carriages, large or little, get along without your whipple-trees or swing-trees?" Tsz-chang asked if it were possible to forecast the state of the country ten generations hence. The Master rephed in this manner: "The Yin dynasty adopted the rules and manners of the Hia line of kings, and it is possible to tell whether it retrograded or advanced. The Chow line has followed the Yin, adopting its ways', and whedier there has been deterioration or improvement may also be deter- mined. Some other line may take up in turn those of Chow; and supposing even this process to go on for a hundred generations, the result may be known." Other sayings of the Master: — "It is but flattery to make sacrificial offerings to departed spirits not belonging to one's own family. "It is moral cowardice to leave undone what one per- ceives to be right to do." BOOK III Abuse of Proprieties in Ceremonial and Music Alluding to the head of the Ki family,^ and the eight lines of posturers^ before their ancestral hall, Confucius re- marked, "If the Ki can allow himself to go to this extent, to what extent will he not allow himself to go?" The Three Families' were in the habit, during the Re- moval of the sacred vessels after sacrifice, of using the hymn commencing "Harmoniously the Princes Draw near with reverent tread, Assisting in his worship Heaven's Son, the great and dread." "How," exclaimed the Master, "can such words be ap- propriated i nthe ancestral hall of the Thre Families?" "Where a man," said he again, "has not the proper feel- ings due from one man to another, how will he stand as regards the Rules of Propriety? And in such a case, what shall we say of his sense of harmony?" ' The Chief of the Ki clan was virtually the Duke of Lu, under whom Confucius for a time held office. ' These postuiers were mutes who took part in the ritual of the ancestral temple, waving plumes, flags, etc. Each Tine or rank of these contained eight men. Onfy in the sovereign's household should there have heen eight lines of them; a ducal family uke 'die Ki should have had but six lines; a great official had four, and one of lower grade two. These were the grada- tions marking the status of famiUes, and Confucius's sense of propriety was offended at me Ki's usurping in this way the appearance of royalty. ' Three great families related to each other, in whose hands the govern- ment of the State of Lu then was, and of which the Ki was the chief. 16 THE WISDOM OF CONFUCIUS 17 On a question being put to him by Lin Fang, a disciple, as to what was the radical idea upon which the Rules of Propriety were based, the Master exclaimed, "Ah! that is a large question. As to some rules, where there is likelihood of extravagance, they would rather demand economy; in those which relate to mourning, and where there is likeli- hood of being easily satisfied, what is wanted is real sor- row. Speaking of the disorder of the times he remarked that whUe the barbarians on the North and East had their Chieftains, we here in this great country had nothing to compare with them in that respect: — ^we had lost these dis- tinctions! Alluding to the matter of the Chief of the Ki family worshipping on T'ai-shan,* the Master said to Yen Yu, "Caimot you save him from this?" He replied, "It is beyond my power." "Alas, alas!" exclaimed the Master, "are we to say that the spirits of T'ai-shan have not as much discern- ment as Lin Fang?" Of "the superior man," the Master observed, "In him there is no contentiousness. Say even that he does certainly contend with others, as in archery competitions; yet mark, in that case, how courteously he will bow and go up for the forfeit-cup, and come down again and give it to his competitor. In his very contest he is still the superior man." Tsz-hia once inquired what inference might be drawn from the lines — ^ "Dimples playing in witching smile. Beautiful eyes, so dark, so bright! Oh, and her face may be thought the while Colored by art, red rose on white!" "Coloring," replied the Master, "requires a pure and clear background." "Then," said the other, "rules of ceremony * One of the five sacred mountains, worshipped upon only by the sov- ereign. 18 THE WISDOM OF CONFUCIUS require to have a background!" "Ahl" exclaimed the Mas- ter, "you are the man to catch the drift of my thought. Such as you may well introduce a discussion on the jOdes." Said the Master, "As regards the ceremonial adopted and enforced by the Hia dynasty, I am able to describe it, although their own descendants in the State of Ki can ad- duce no adequate testimony in favor of its use there. So, too, I am able to describe the ceremonial of the Yin dy- nasty, although no more can the Sung people show suffi- cient reason for its continuance amongst themselves. And why cannot they do so? Because they have not documents enough, nor men learned enough. If only they had such, I could refer them to them in support of their usages. "When I am present at the great quinquennial sacrifice to the manes of the royal ancestors," die Master said, "from the pouring-out of the oblation onwards, I have no heart to look on." Some one asked what was the purport of this great sacri- fice, and the Master replied, "I cannot tell. The position in the empire of him who could tell you is as evident as when you look at this" — ^pointing to the palm of his hand. When he offered sacrifices to his ancestors, he used to act as if they were present before him. In offering to other spirits it was the same. He would say, "If I do not myself take part ia my offer- ings, it is all the same as if I did not offer them." Wang-sun Kia asked him once, "What says the proverb, 'Better to court favor in the kitchen than in the drawing- room'?" The Master repHed, "Nay, better say, He who has sinned against Heaven has none other to whom prayer may be addressed." Of the Chow dynasty the Master remarked, "It looks back upon two other dynasties; and what a rich possession it has in its records of those times! I follow Chow!" On his first entry into the grand temple, he inquired THE WISDOM OF CONFUCIUS 19 about every matter connected with its usages. Some one thereupon remarked, "Who says that the son of the man of Tsou® understands about ceremonial? On entering the grand temple he inquired about everything." This remark coming to the Master's ears, he said, "What I did is part of the ceremonial!" "In archery," he said, "the great point to be observed is not simply the perforation of Qie leather; for men have not all the same strength. That was the fashion in the olden days." Once, seeing that his disciple Tsz-kung was desirous that the ceremonial observance of offering a sheep at the new moon might be dispensed with, the Master said, "Ahl you grudge the loss of die sheep; I grudge the loss erf the ceremony." "To serve one's ruler nowadays," he remarked, "fully complying widi the Rules of Propriety, is regarded by others as toadyismi" When Duke Ting questioned him as to how a prince should deal with his ministers, and how they in tima should serve their prince, Confucius said in reply, "In dealing with his ministers a prince should observe the proprieties; in serving his prince a minister should observe the duty of loyalty." Referring to the First of the Odes, he remarked that it was mirthful without being lewd, and sad also without beinig painful. Duke Ngai asked the disciple Tsai Wo respecting the places for sacrificing to the Earth. The latter replied, "The Family of the Great Yu, of the Hia dynasty, chose a place of pine trees; the Yin founders chose cypresses; and the Chow founders chestnut trees, solemn and majestic, to in- spire, 'tis said, the people with feehngs of awe." The Master on hearing of this exclaimed, "Never an allu- ' Tsou was Conf ucius's birthplace; his father was governor of the town. 20 THE WISDOM OF CONFUCIUS sion to tilings that have been enacted in the past! Never a remonstrance against what is now going on! He has gone away without a word of censure." The Master once said of Kwan Chvuig,® "A small-minded man indeed!" "Was he miserly?" some one asked. "Miserly, indeed!" said he; "not that: he married three times, and he was not a man who restricted his o£Bcial business to too few hands — ^how could he be miserly?" "He knew the Rules of Propriety, I suppose?" "Judge: — Seeing that the feudal lords planted a screen at tiieir gates, he too would have one at his! Seeing that when any two of the feudal lords met in friendly conclave they had an earthenware stand on which to place dieir in- verted cups after drinking, he must have the same! If he knew die Rules of Propriety, who is there that does not know them?" In a discourse to the Chief Preceptor of Milsic at the court of Lu, the Master said, "Music is an intelligible tiling. When you begin a performance, let all the various instru- ments produce as it were one sound (inharmonious); then, as you go on, bring out the harmony fully, distinctly, and with uninterrupted flow, unto the end." The warden of the border-town of I requested an inter- view witii Confucius, and said, "When great men have come here, I have never yet failed to obtain a sight of them." The followers introduced him; and, on leaving, he said to them, "Sirs, why grieve at his loss of office? The empire has for long been without good government; and Heaven is about to use your master as its edict-announcer." Comparing the music of the emperor Shun with tiie mu- ' A renowned statesman who flourished about two hundred years before Confucius's time. A philosophical work on law and government, said to have been written by him, is still extant. He was regarded as a sage by the people, but he lacuced, in Confucius's eyes, the one thing neemul— propriety. THE WISDOM OF CONFUCIUS 21 sic of King Wu, the Master said, "That of Shun is beautiful throughout, and also good throughout. That of Wu is all of it beautiful, but scarcely all of it good." "High station," said the Master, "occupied by men who have no large and generous heart; ceremonial performed with no reverence; duties of mourning engaging the atten- tion, where there is absence of sorrow; — ^how should I look on, where this is the state of things?" BOOK IV Social Virtue — Superior and Inferior Man Sayings of the Master: — "It is social good feeling that gives charm to a neigh- borhood. And where is the wisdom of those who choose an abode where it does not abide? "Those who are without it cannot abide long, either in straitened or in happy circumstances. Those whopossess ii find contentment in it. Those who are wise go after it as men go after gain. "Only they in whom it exists can have right likings and dishldngs for others. "Where the will is set upon it, there will be no room for malpractices. "Riches and honor are what men desire; but if they ar- rive at them by improper ways, they should not continue to hold them. Poverty and low estate are what men dislike; but if they arrive at such a condition by improper ways, they should not refuse it. "If the 'superior man' make nought of social good feet ing, how shall he fully bear that name? "Not even whilst he eats his meal will the 'superior man' forget what he owes to his fellow-men. Even in hurried leave-takings, even in moments of frantic confusion, he keeps true to this virtue. "I have not yet seen a lover of philanthropy, nor a hater of misanthropy — such, that the former did not take occa- sion to magnify that virtue in himself, and that the latter, in his positive practice of philanthropy, did not,, at times, 22 THE WISDOM OF CONFUCIUS 23 allow in his presence something savoring of misanthropy. "Say you, is there any one who is able for one whole day to apply the energy of his mind to this virtue? Well, I have not seen any one whose energy was not equal to it. It may be there are such, but I have never met with them. "The faults of individuals are peculiar to their particular class and surroundings; and it is by observing their faults tiiat one comes to understand the condition of their good feelings towards their fellows. "One may hear the right way in the morning, and at evening die. "The scholar who is intent upon learning the right way, and who is yet ashamed of poor attire and poor food, is not worthy of being discoursed with. "The masterly man's attitude to the world is not exclu- sively this or that: whatsoever is right, to that he will be a party. "The masterly man has an eye to virtue, the common man, to earthly things; the former has an eye to penalties for error — the latter, to favor. "Where there is habitual going after gain, there is much ill-wiU. "When there is ability in a ruler to govern a country by adhering to the Rules of Propriety, and by kindly con- descension, what is wanted more? Where the abiity to govern thus is wanting, what has such a ruler to do with 3ie Rules of Propriety? "One should not be greatly concerned at not being in oflSce; but rather about the requirements in one's self for such a standing. Neither should one be so much concerned at being unknown; but rather with seeking to become worthy of being known." Addressing his disciple Tsang Sin, the Master said, "Tsang Sin, tiie principles which I inculcate have one main idea upon which they all hang." "Aye, surely," he replied. 24 THE WISDOM OF CONFUCIUS When the Master was gone out the otiier disciples asked what was the purport of this remark. Tsang's answer was, "The principles of our Master's teaching are these — ^whole- heartedness and kindly forbearance; these and nothing more." Other observations of the Master: — "Men of loftier mind manifest themselves in their equi- table dealings; small-minded men in their going after gain. "When you meet with men of worth, think how you may attain to their level; when you see others of an opposite character, look within, and examine yourself. "A son, in ministering to his parents, may (on occasion) offer gende remonstrances; when he sees that their will is not to heed such, he should nevertheless still continue to show them reverent respect, never obstinacy; and if he have to suffer, let him do so without murmiuing. "Whilst the parents are still living, he should not wander far; or, if a wanderer, he should at least have some fixed address. "If for three years he do not veer from the principles of his father, he may be called a dutiful son, "A son should not ignore the years of his parents. On the one hand, they may be a matter for rejoicing (that they have been so many), and on the other, for apprehension (that so few remain). "People in olden times were loth to speak out, fearing the disgrace of not being themselves as good as their words. "Those who keep within restraints are seldom losers. "To be slow to speak, but prompt to act, is the desire of the 'superior man.' "Virtue dwells not alone: she must have neighbors." An observation of Tsz-yu: — "0£Bciousness, in the service of princes, leads to dis- grace; among friends, to estrangement." BOOK V A Disciple and the Golden Rule — Miscellaneous The Master pronounced Kung-ye Ch'ang, a disciple, to be a marriageable person; for although lying bound in criminal fetters he had committed no crime. And he gave him his own daughter to wife. Of Nan Yung, a disciple, he observed, that in a State where the government was well conducted he would not be passed over in its appointments, and in one where the govenmient was iU conducted he would evade pimishment and disgrace. And he caused his elder brother s daughter to be given in marriage to him. Of Tsz-tsien, a disciple, he remarked, "A superior man indeed is the like of him! But had there been none of superior quality in Lu, how should this man have attained to this excellence?" Tsz-kung asked, "What of me, then?" "You," replied the Master — "You are a receptacle." "Of what sort?" said he. "One for high and sacred use," was the answer. Some one having observed of Yen Yung that he was good-natured towards others, but that he lacked the gift of ready speech, the Master said, "What need of that gtft? To stand up before men and pour forth a stream of glib words is generally to make yourself obnoxious to them. I know not about his good-naturedness; but at any rate what need of that gift?" When the Master proposed that Tsi-tiau K'ai should enter the government service, the latter replied, "I can scarcely credit it." The Master was gratified. 25 26 THE WISDOM OF CONFUCIUS "Good principles are making no progress," once ex- claimed the Master. "If I were to take a raft, and drift about on the sea, woidd Tsz-lu, I wonder, be my follower there?" That disciple was delighted at hearing the sugges- tion; whereupon tiie Master continued, "He surpasses me in his love of deeds of daring. But he does not in the least grasp the pith of my remark." In reply to a question put to him by Mang Wu re- specting Tsz-lu— as to whether he might be called good- natured towards others, the Master said, "I cannot tell" but, on the question being put again, he answered, "Well, in an important State* he might be intrusted with the man- agement of the military levies; but I carmot answer for his good nature." "What say you then of Yen Yu?" "As for Yen," he replied, "in a city of a thousand families, or in a secondary fief,^ he might be charged with the gov- ernorship; but I cannot answer for his good-naturedness." "Take Tsz-hwa, then; what of him?" "Tsz-hwa," said he, "with a cincture girt upon him, standing as attendant at Court, might be charged with the addressing of visitors and guests; but as to his good- naturedness I cannot answer." Addressing Tsz-kung, the Master said, "Which of tiie two is ahead of the other — ^yomrself or Hwui?" "How shall I dare," he replied, "even to look at Hwiii? Only let him hear one particular, and from that he knows ten; whereas I, if I hear one, may from it know two." "You are not a match for him, I grant you," said the Master. "You are not his match." Tsai Yu, a disciple, used to sleep in the daytime. Said the Master, "One may hardly carve rotten wood, or use a * Lit, a State of 1,000 war chariots. ' Lit., a House of 100 war chariots. THE WISDOM OF CONFUCIUS 27 trowel to the wall of a manure-yard! In his case, what is the use of reprimand? "My attitude towards a man in my first dealings with him," he added, "was to listen to his professions and to trust to his conduct. My attitude now is to hsten to his professions, and to watch his conduct. My experience witii Tsai Yu has led to this change. "I have never seen," said the Master, "a man of inflexible firmness." Some one thereupon mentioned Shin Chang, a disciple. "Chang," said he, "is wanton; where do you get at his inflexibleness?" Tsz-kung made the remark: "That which I do not wish others to put upon me, I also wish not to put upon others." "Nay," said the Master, "you have not got so far as that." The same disciple once remarked, "There may be access so as to hear the Master's literary discourses, but when he is treating of human nature and the way of Heaven, there may not be such success." Tsz-lu, after once hearing him upon some subject, and feeling himself as yet incompetent to carry iuto practice what he had heard, used to be apprehensive only lest he should hear the subject revived. Tsz-kimg asked how it was that Kung Wan had come to be so styled Wan (the talented). The Master's answer was, "Because, though a man of an active nature, he was yet fond of study, and he was not ashamed to stoop to put questions to his inferiors." Respecting Tsz-ch'an,' the Master said that he had four of the essential qualities of the 'superior man': — in his own private walk he was humble-minded; in serving his su- periors he was deferential; in his looking after the material welfare of the people he was generously Idnd; and in his .exaction of public service from the latter he was just. 'A great statesman of Confucius's time. 28 THE WISDOM OF CONFUCIUS Speaking of Yen Ping, he said, "He was one who was happy in his mode of attaching men to him. However long the intercourse, he was always deferential to them." Referring to Tsang Wan, he asked, "What is to be said of this man's discernment? — this man with his tortoise- house, with the piUar-heads and posts bedizened with scenes of hill and mere!" Tsz-chang put a question relative to the chief Minister of Tsu, Tsz-wan. He said, "Three times he became chief Minister, and on none of these occasions did he betray any sign of exultation. Three times his ministry came to an end, and he showed no sign of chagrin. He used without fail to inform the new Minister as to the old mode of ad- ministration. What say you of him?" "That he was a loyal man," said the Master. "But was he a man of fellow-feeling?" said the disciple. "Of that I am not sure," he answered; "how am I to get at that?" The disciple went on to say: — ^"After the assassination of the prince of Ts'i by the officer Ts'ui, the latter's f eUow official Ch'in Wan, who had half a score teams of horses, gave up all, and turned his back upon him. On coming to another State, he observed, 'There are here characters somewhat like that of our minister Ts'ui,' and he turned his back upon them. Proceeding to a certain other State, he had occasion to make the same remark, and left. What say you of him?" "That he was a pure-minded man," answered the Master. "But was he a man of fellow-feeling?" urged the disciple. "Of that I am not sure," he repUed; "how am I to get at that?" Ki Wan was one who thought three times over a thing before he acted. The Master hearing this of him, observed, "Twice would have been enough." Of Ning Wu, the Master said that when matters went THE WISDOM OF CONFUCIUS 29 well in the State he used to have his wits about him: but when they went wrong, he lost them. His intelligence might be equalled, but not his witlessness! Once, when the Master lived in the State of Ch'in, he exclaimed, "Let me get home again! Let me get home! My school-children* are wild and impetuous! Though they are somewhat accomplished, and perfect in one sense in their attainments, yet uiey know not how to make nice discrimi- nations." Of Peh-I and Shuh Ts'i he said, "By tie fact of their not remembering old grievances, they gradually did away with resentment." Of Wei-shang Kau he said, "Who calls him straightfor- ward? A person once begged some vinegar of him, and he begged it from a neighbor, and then presented him with it!" "Fine speech," said he, "and studied mien, and super- fluous show of deference — of such things Tso-k 'iu Ming was ashamed. I too am ashamed of such things. Also of hiding resentment felt towards an opponent and treating him as a friend — of this kind of thing he was ashamed, and so too am I." Attended once by the two disciples Yen Yuen and Tsz- lu, he said, "Come now, why not teU me, each of you, what \ in your hearts you are really after?" j "I should like," said Tsz-lu, "for myself and my friends ■ and associates, carriages and horses, and to be clad in light | furs! nor would I mind much if they should become the worse for wear." "And I should like," said Yen Yuen, "to Uve without boasting of my abiUties, and wifbout display of meritori- ous deeds." Tsz-lu then said, "I should hke, sir, to hear what your heart is set upon." ' A familiar way of speaking of his disciples in theii hearing. 30 THE WISDOM OF CONFUCIUS The Master replied, "It is this: — in regard to old people, to give them quiet and comfort; in regard to friends and associates, to be faithful to them; ia regard to the young, to treat them with fostering affection and kindness." On one occasion the Master exclaimed, "Ah, 'tis hope- less I I have not yet seen the man who can see his errors, so as inwardly to accuse himself." "In a small cluster of houses there may well be," said he, "some whose integrity and sincerity may compare with mine; but I yield to none in point of love of learning." BOOK VI More Characteristics — Wisdom — Philanthropy Of Yen Yung, a disciple, the Master said, "Yung might in- deed do for a prince!" On being asked by this Yen Yung his opinion of a certain individual, the Master replied, "He is passable. Impetuous, though." "But," argued the disciple, "if a man habituate himself to a reverent regard for duty — even while in his way of doing things he is impetuous — in the oversight of the people committed to his charge, is he not passable? If, on the other hand, he habituate himself to impetuosity of mind, and show it also in his way of doing things, is he not then over-impetuous?" "You are right," said the Master. When the Duke Ngai inquired which of the disciples were devoted to learning, Confucius answered him, "There was one Yen Hwiii who loved it — a man whose angry feel- ings towards any particular person he did not suffer to visit upon another; a man who would never fall into the same error twice. Unfortunately his allotted time was short, and he died, and now his hke is not to be found; I have never heard of one so devoted to learning." While Tsz-hwa, a disciple, was away on a mission to Ts'i, the disciple Yen Yu, on behalf of his mother, apphed for some grain. "Give her three pecks," said the Master. He apphed for more. "Give her eight, then." Yen gave her fifty times that amount. The Master said, "When Tsz-hwa went on that journey to Ts'i, he had well-fed steeds yoked SI 32 THE WISDOM OF CONFUCIUS to his carriage, and was arrayed in light furs. I have learnt that the 'superior man' should help tibose whose needs are urgent, not help the rich to be more rich." When Yuen Sz became prefect under him, he gave him nine hundred measures of grain, but the prefect declined to accept them.^ "You must not," said the Master. "May they not be of use to the villages and hamlets around you?" Speaking of Yen Yung again, the Master said, "If the o£F- spring of a speckled ox be red in color, and homed, even though men may not wish to take it for sacrifice, would the spirits of the hills and streams reject it?" Adverting to Hwui again, he said, "For three months there wotdd not be in his breast one thought recalcitrant against his feeling of good-will towards his fellow-men. The others may attain to this for a day or for a month, but there they end." When asked by Ki K'ang whether Tsz-lu was fit to serve the government, the Master replied, 'Tsz-lu is a man of decision: what should prevent him from serving the gov- ernment?" Asked the same\ question respecting Tsz-kung and Yen Yu he answered similarly, pronouncing Tsz-kung to be a man of perspicacity, and Yen Yu to be one versed in the polite arts. When the head of the Ki family sent for Min Tsz-k'ien to make him governor of the town of Pi, that disciple said, Tolitely decline for me. If the offer is renewed, then in- deed I shall feel myself obliged to go and Uve on the fur- ther bank of the Wan." Peh-niu had fallen ill, and the Master was inquiring after him. Taking hold of his hand held out from the win- ' At this time Confucius was Criminal Judge in his native State of Lu. Yuen Sz had been a disciple. The commentators add that this vcas the officei^s proper salary, and that he did wrong to refuse it. THE WISDOM OF CONFUCIUS 33 dow, he said, "It is taking him oflF! Alas, his appointed time has camel Such a man, and to have such an iUness!" Of Hwui, again: "A right worthy man indeed was hel With his simple wooden dish of rice, and his one gourd- basin of drink, away in his poor back lane, in a condition too grievous for others to have endured, he never allowed his cheery spirits to droop. Aye, a right worthy soul was he!" "It is not," Yen Yu once apologized, "that I do not take pleasure in your doctrines; it is that I am not strong enough." The Master rejoined, "It is when those who are not strong enough have made some moderate amount of progress that they fail and give up; but you are now draw- ing your own line for yourself." Addressing Tsz-hid, the Master said, 'Xet your scholar- ship be that of gentlemen, and not like that of common men." When Tsz-yu became governor of Wu-shing, the Master said to him, "Do you find good men about you?" The reply was, "There is Tan-t'ai Mieh-ming, who when walking es- chews by-paths, and who, unless there be some public function, never approaches my private residence." "Mang Chi-fan," said the Master, "is no soimder of his own praises. During a stampede he was in the rear, and as they were about to enter the city gate he whipped up his horses, and said, "Twas not my daring made me lag be- hind. My horses would not go.' " Obiter dicta of the Master: — "Whoever has not the gUb utterance of the priestT'o, as well as the handsomeness of Prince Ch4u of Sung, will find it hard to keep out of harm's way in the present age. "Who can go out but by that door? Why walks no one by these guiding principles? "Where plain naturalness is more in evidence than 34 THE WISDOM OF CONFUCIUS poKsh, we have — ^the man from the comitry. Where polish is more in evidence than naturahiess, we have — ^the towa scribe. It is when naturahiess and pohsh are equally evi- dent that we have the ideal man. "The life of a man is — ^his rectitude. Life without it- such may you have the good fortune to avoid! "They who know it are not as those who love it, nor they who love it as those who rejoice in it — that is, have the fruition of their love for it. "To the average man, and those above the average, it is possible to discourse on higher subjects; to those from the average downwards, it is not possible." Fan Ch'i put a query about wisdom. The Master replied, "To labor for the promoting of righteous conduct among the people of the land; to be serious in regard to spiritu^ beings, and to hold aloof from them; — this may be called wisdom." To a further query, about philanthropy, he replied, "Those who possess tiiat virtue find diflBculty with it at first, success later. "Men of practical knowledge," he said, "find their grati- fication among the rivers of the lowland, men of sympa- thetic social feeling find theirs among the hills. The former are active and bustling, the latter calm and quiet. The former take their day of pleasure, the latter look to length of days." Alluding to the States of Ts'i and Lu, he observed, that Ts'i, by one change, might attain to the condition of Lu; and that Lu, by one change, might attain to good govern- ment. An exclamation of the Master ( satirizing the times, when old terms relating to government were still used while bereft of their old meaning) : — ^"A quart, and not a quartl quart, indeed! quart, indeed!" Tsai Wo, a disciple, put a query. Said he, "Suppose a THE WISDOM OF CONFUCIUS 35 philanthropic person were told. There's a fellow-creature down in the welll' Would he go down after him?" "Why should he really do so?" answered the Master. "The good man, or a superior man might be induced to go, but not to go down. He may be misled, but not befooled." "The superior man," said he, "with his wide study of books, and hedging himself round by the Rules of Propri- ety, is not surely, after all that, capable of overstepping his bounds." Once when the Master had had an interview with Nan-tsz, which had scandalized his disciple Tsz-lu, he ut- tered the solemn adjuration, "If I have done aught amiss, may Heaven reject mel may Heaven reject me!" "How far-reaching," said he, "is the moral excellence that flows from the Constant Mean!^ It has for a long time been rare among the people." Tsz-kung said, "Suppose the case of one who confers benefits far and wide upon the people, and who can, in so doing, make his bounty universally felt — ^how would you speak of him? Might he be called philanthropic?" The Master exclaimed, "What a work for philanthropy! He would require indeed to be a sage! He would put into shade even Yau and Shun! — ^Well, a philanthropic person, desiring for himself a firm footing, is led on to give one to others; desiring for himself an enlightened perception of things, he is led on to help others to be similarly enlight- ened. If one could take an illustration coming closer home to us than yours, that might be made the starting-point for speaking about philanthropy." * The doctrine afterwards known by that name, and which gave its title to a Confucian treatise. BOOK VII Characteristics of Confucius — An Incident Said the Master: — "I, as a transmitter^ and not an originator, and as one who believes in and loves the ancients, venture to com- pare myself with our old Pang. "What find you indeed in me? — a. quiet brooder and memorizer; a student never satiated widi learning; an un- wearied monitor of others! The things which weigh heavily upon my mind are these — ^failure to improve in the virtues, failure in discus- sion of what is learnt, inabihty to walk according to knowl- edge received as to what is right and just, inab3ity also to reform what has been amiss." In his hours of recreation and refreshment the Master's manner was easy and unconstrained, a£Fable and winning. Once he exclaimed, "Alas! I must be getting very feeble; 'tis long since I have had a repetition of the dreams in which I used to see the Duke of Chow.^ "Concentrate the mind," said he, "upon the Good Way. "Maintain firm hold upon Virtue. "Rely upon Philanthropy. "Find recreation in the Arts.* ' In leference to his editing the six Classics of his time. "ITiis was one of his "beloved ancients," famous for what he did in helping to fomid the dynasty of Chow, a man of great political wisdom, a scholar also, and poet. It was the "dream" of Conhicius s life to restore ie country to the condition in which the Duke of Chow left it. "These were six in nimiber, viz.: Ceremonial, Music, Archeiy, Horse- manship, Language, and Calculation. 86 / THE WISDOM OF CONFUCIUS 37 "I have never withheld instruction from any, even from those who have come for it with the smallest oflFering. "No subject do I broach, however, to those who have no eager desire to leam; no encouraging hint do I give to those who show no anxiety to speak out their ideas; nor have I anything more to say to those who, after I have made clear one corner of the subject, cannot from that give me the other three." If the Master was taldng a meal, and there were any in mourning beside him, he would not eat to the full. On one day on which he had wept, on that day he would not sing. Addressing his favorite disciple, he said, "To you only and myself it has been given to do this — to go when called to serve, and to go back into quiet retirement when re- leased from o£Bce." Tsz-lu, hearing the remark said, "But if, sir, you had the handling of the army of one of the greater States,* whom would you have associated with you in that case?" The Master answered: — "Not the one 'who'll rouse the tiger,* Not the one 'whoTl wade the Ho;' not the man who can die with no regret. He must be one who should watch over a£Fairs with apprehensive caution, a man fond of strategy, and of perfect skill and efiEective- ness in it." As to wealth, he remarked, "If wealth were an object that I could go in quest of, I should do so even if I had to take a whip and do grooms' work. But seeing that it is not, I go after those objects for which I have a liking," Among matters over which he exercised great caution were times of fasting, war, and sickness. When he was in die State of Ts'i, and had heard the *Lit., three forces. Each force consisted of 12,500 men, and three of such forces were the equipment of a greater State. 38 THE WISDOM OF CONFUCIUS ancient Shau music, he lost all perception of the taste of his meat. "I had no idea," said he, "that music could have been brought to this pitch." In the course of conversation Yen Yu said, "Does tiie Master take the part of the Prince of Wei?" "Ah yesi" said Tsz-kung, "I wiU go and ask him that." On going in to him, that disciple began, "What sort of men vi^ere Peh-I and Shuh Ts'i?" "Worthies of the olden time," the Master repUed. "Had they any feelings of re- sentment?" was the next question. "Ilieir aim and object," he answered, "was that of doing the duty which every man owes to his fellows, and they succeeded in doing it; — ^what room further for feelings of resentment?" The questiona: on coming out said, "The Master does not take his part." "With a meal of coarse rice," said the Master, "and with water to drink, and my bent arm for my pillow — even thus I can find happiness. Riches and honors vnthout righteous- ness are to me as fleeting clouds." "Give me several years more to live," said he, "and after fifty years' study of the 'Book of Changes' I might come to be free from serious error." The Master's regular subjects of discourse were the "Books of the Odes" and "History," and the up-keeping of the Rules of Propriety. On all of these he regularly dis- coursed. The Duke of Shih questioned Tsz-lu about Confucius, and the latter did not answer. Hearing of this, the Master said, "Why did you not say, He is a man with a mind so intent on his pursuits that he forgets his food, and finds such pleasure in them that he forgets his troubles, and does not know that old age is coming upon him?" "As I came not into life with any knowledge of it," he said, "and as my likings are for what is old, I busy myself in seeking knowledge there." THE WISDOM OF CONFUCIUS 39 Strange occurrences, exploits of strengtib, deeds of law- lessness, references to spiritual beings — such-like matters the Master avoided in conversation. *Xet there," he said, "be three men walking together: from that number I should be sure to find my instructors; for what is good in them I should choose out and follow, and what is not good I should modify." On one occasion he exclaimed, "Heaven begat Virtue in me; what can man do unto me?" To his disciples he once said, "Do you look upon me, my sons, as keeping anything secret from you? I hide nothing from you. I do nothing Qiat is not manifest to your eyes, my disciples. That is so with me." Four tibings there were which he kept in view in his teaching — scholarliness, conduct of hf e, honesty, faithful- ness. "It is not given to me," he said, "to meet with a sage; let me but behold a man of superior mind, and that will suf- fice. Neither is it given to me to meet with a good man; let me but see a man of constancy, and it will suffice. It is dif- ficult for persons to have constancy, when they pretend to have that which they are destitute of, to be full when they are empty, to do things on a grand scale when their means are contracted!" When the Master fished with hook and hne, he did not also use a net. When out with his bow, he woiJd never shoot at game in cover. "Some there may be," said he, "who do things in ig- norance of what they do. I am not of these. There is an alternative way of knowing things, viz. — to sift out the good from the many things one hears, and follow it; and to keep in memory the many things one sees." Pupils from Hu-hiang were diflScult to speak with. One youth came to interview the Master, and the disciples were in doubt whether he ought to have been seen. "Why 40 THE WISDOM OF CONFUCIUS SO much ado," said the Master, "at my merely pennitting his approach, and not rather at my aUowing him to draw back? If a man have cleansed himself in order to come and see me, I receive him as such; but I do not undertake for what he wiU do when he goes away." 'Is the philanthropic spirit far to seek, indeed?" the Master exclaimed; "I wish for it, and it is with mel" The Minister of Crime in the State of Ch'in asked Con- fucius whether Duke Chau, of Lu was acquainted with the Proprieties; and he answered, "Yes, he knows them." When Confucius had withdrawn, the minister bowed to Wu-ma K 'i, a disciple, and motioned to him to come for- ward. He said, "I have heard that superior men show no partiahty; are they, too, then, partial? That prince took for his wife a lady of the Wu family, having the same surname as himself, and had her named 'Lady Tsz of Wu, the elder.' If he knows the Proprieties, then who does not?" The disciple reported this to the Masta:, who thereupon remarked, "Well for mel If I err in any way, others are sure to know of it." When the Master was in company with any one who sang, and who sang well, he must needs have the song over again, and after that would join in it. "Although in letters," he said, "I may have none to com- pare with me, yet in my personification of the 'superior man' I have not as yet been successful." " 'A Sage and a Philanthropist?' How should I have the ambition?' said he. "All that I can well be called is this — An insatiable student, an imwearied teacher; — ^this, and no more." — ^"Exactly what we, your disciples, cannot by any learning manage to be," said Kimg-si Hwa. Once when &e Master was seriously ill, Tsz-lu requested to be allowed to say prayers for him. "Are such avaflable?" asked the Master. "Yes," said he; "and the Manual of Pray- THE WISDOM OF CONFUCIUS 41 ers says, "Pray to the spirits above and to those here be- low."' ^ "My praying has been going on a long while," said the Master. "Lavish living," he said, "renders men disorderly; miser- liness makes them hard. Better, however, the hard than the disorderly." Again, "The man of superior mind is placidly composed; the small-minded man is in a constant state of perturba- tion." The Master was gentle, yet could be severe; had an over- awing presence, yet was not violent; was deferential, yet easy. BOOK VIII Sayings of Tsang — Sentences of the Master Speaking of Tai-pih the Master said tibat he might be pro- nounced a man of the highest moral excellence; for he al- lowed the empire to pass by him onwards to a third heir; while the people, in their ignorance of his motives, were unable to admire him for so doing. "Without the Proprieties," said the Master, "we have these results: for deferential demeanor, a worried one; for calm attentiveness, awkward bashfulness; for manly con- duct, disorderliness; for straightforwardness, perversity. "When men of rank show genuine care for Qiose nearest to them in blood, the people rise to the duty of neighborli- ness and sociability. And when old friendships among them are not allowed to fall oflF, there will be a cessation of underhand practices among the people." The Scholar Tsang was once unwell, and calling his pu- pils to him he said to them, "Disclose to view my feet and my hands. What says the Ode? — 'Act as from a sense of danger. With precaution and wiOi care. As a yawning gulf o erlooking, As on ice that scarce will bear.' At all times, my children, I know how to keep myself free from bodily harm." Again, during an illness of his, Mang King, an ofiBcial, went to ask after him. The Scholar had some conversation with him, in the course of which he said — 42 THE WISDOM OF CONFUCIUS 43 " 'Doleful the cries of a dying bird. Good the last words of a dying man.' There are three points which a man of rank in the manage- ment of his duties should set store upon: — ^A lively maimer and deportment, banishing both severity and laxity; a frank and open expression of countenance, allied closely with sincerity; and a tone in his utterances utterly free from any approach to vulgarity and impropriety. As to matters of bowls and dishes, leave such things to those Vvho are charged with the care of them." Another saying of the Scholar Tsang: "I once had a friend who, though he possessed abihty, would go ques- tioning men of none, and though surrounded by numbers, would go with his questions to isolated individuals; who also, whatever he might have, appeared as if he were with- out it, and, with all his substantial acquirements, made as though his mind were a mere blank; and when insulted would not retaliate; — this was ever his way." Again he said: "The man that is capable of being in- trusted with the charge of a minor on the throne, and given authority over a large territory, and who, during the important term of his superintendence cannot be forced out of his position, is not such a 'superior man'? That he is, indeed." Again: — "The learned official must not be without breadth and power of endmrance: the burden is heavy, and the way is long. "Suppose that he take his duty to his fellow-men as his pecuUar burden, is that not indeed a heaA^ one? And since only with death it is done with, is not the way long?" Sentences of the Master: — "From the 'Book of Odes' we receive impulses; from the 'Book of the Rules,' stabiUty; from the 'Book on Music,' refinement.^ • Comparison of three of Ae Classics: the "Shi-King " the "Li Ki " and the "Yoh." The last is lost. 44 THE WISDOM OF CONFUCIUS "The people may be put into the way they should go, though they may not be put into the way of understandkig it. "The man who likes bravery, and yet groans under pov- erty, has mischief in him. So, too, has the misanthrope, groaning at any severity shown towards him. "Even if a person were adorned with the gifts of the Duke of Chow, yet if he were proud and avaricious, all the rest of his qualities would not indeed be worth looking at. "Not easily found is the man who, after three years' study, has failed to come upon some fruit of his toil. "The really faithful lover of learning holds fast to the Good Way till death. "He will not go into a State in which a downfall is im^ minent, nor take up his abode in one where disorder reigns. When the empire is well ordered he will show him- self; when not, he vsdll hide himself away. Under a good government it wiU be a disgrace to him if he remain in poverty and low estate; under a bad one, it would be equally disgraceful to him to hold riches and honors. "If not occupying the office, devise not the policy. "When the professor Chi began his duties, how grand the finale of the First of the Odes used to be! How it rang in one's earsi "I cannot understand persons who are enthusiastic and yet not straightforward; nor those who are ignorant and yet not attentive; nor again those folks who are simple- minded and yet untrue. "Learn, as if never overtaking yom- object, and yet as if apprehensive of losing it. "How sublime was the handling of the empire by Shun and Yul — ^it was as nothing to them! "How great was Yau as a prince! Was he not sublime! Say that Heaven only is great, then was Yau alone after its pattern! How profound was he! The people could not find THE WISDOM OF CONFUCIUS 45 a name for him. How sublime in his achievements! How brilhant in his scholarly productions!" Shun had for his ministers five men, by whom he or- dered the empire. King Wu (in his day) stated that he had ten men as as- sistsmts for the promotion of order. With reference to these facts Confucius observed, "Abil- ity is hard to find. Is it not so indeed? During the three years' interregnum between Yau and Shun there was more of it than in the interval before this present dynasty ap- peared. There were, at this latter period, one woman, and nine men only. "When two-thirds of the empire were held by King Wan, he served with that portion the House of Yin. We speak of the virtue of the House of Chow; we may say, in- deed, that it reached the pinnacle of excellence." "As to Yu," added the Master, "I can find no flaw in him. Living on meagre food and drink; yet providing to the ut- most in his filial offerings to the spirits of the dead! Dress- ing in coarse garments; yet most elegant when vested in his sacrificial apron and coronet! Dwelling in a poor pal- ace; yet exhausting his energies over those boundary- ditches and watercourses! I can find no flaw in Yu." BOOK IX His Favorite Disciples Opinion of Him Topics on which the Master rarely spoke were — ^Advan- tage, and Destiny, and Duty of man to man. A man of the village of Tah-hiang exclaimed of him, "A great man is Confucius! — a man of extensive learning, and yet in nothing has he quite made himself a namel" The Master heard of this, and mentioning it to his dis- ciples he said. "What then shall I take in hand? Shall I become a carriage driver, or an archer? Let me be a driver!" "The sacrificial cap," he once said, "should, according to the Rules, be of Hnen; but in these days it is of pure silk. However, as it is economical, I do as aU do. "The Rule says, 'Make your bow when at the lower end of the hall'; but nowadays the bowing is done at the upper part. This is great freedom; and I, though I go in opposi- tion to the crowd, bow when at the lower end." The Master barred four words: — ^he would have no "shall's," no "must's," no "certainly's," no "I's." Once, in the town of K'wang fearing that his life was going to be taken, the Master exclaimed, "King Wan is dead and gone; but is not 'wan'^ with you here? If Heaven be about to allow this 'wan to perish, then they who sur- * "Wan" was the honorary appellation of the great sage and ruler, whose praise is in the "Shi-King' as one of the founders of the Chow dynasty, and the term represented civic talent and virtues, as distinct from Wu, the martial talent— the latter being the honorary title of his son and successor. "Wan" also often stands for literature, and polite accomplishments. Here Confucius simply means, "If you loll me, you kill a sage. ^6 THE WISDOM OF CONFUCIUS 47 vive its decease will get no benefit from it. But so long as Heaven does not allow it to perish, what can the men of K wang do to me?" A high State o£Scial, after questioning Tsz-kung, said, "Your Master is a sage, then? How many and what varied abilities must be hisl" The disciple rephed, "Certainly Heaven is allowing him full opportunities of becoming a sage, in addition to the fact that his abilities are many and varied." When the Master heard of this he remarked, "Does that high official know me? In my early years my position in life was low, and hence my ability in many ways, though exercised in trifling matters. In the gentieman is there indeed such variety of abiUty? No." From this, the disciple Lau used to say, " Twas a say- ing of the Master: 'At a time when I was not called upon to use them, I acquired my proficiency in the polite arts.' " "Am I, indeed," said the Master, "possessed of knowl- edge? I know nothing. Let a vulgar fellow come to me wim a question — a man with an emptyish head — ^I may thrash out with him the matter from end to end, and ex- haust myself in doing it!" "Ah!" exclaimed he once, "the phoenix does not come! and no symbols issue from the river! May I not as well give up?" Whenever the Master met with a person in mourning, or with one in full-dress cap and kirtle, or with a bhnd person, although they might be young persons, he would make a point of rising on their appearance, or, if crossing their path, would do so with quickened step! Once Yen Yuen exclaimed with a sigh (with reference to the Masters doctrines), "If I look up to them, they are ever the higher; if I try to penetrate diem, they are ever the harder; if I gaze at them as if before my eyes, lo, they are behind me! — Gradually and gently the Master with 48 THE WISDOM OF CONFUCIUS skill lures men on. By literary lore he gave me breadthj by the Rules of Propriety he narrowed me down. When I desire a respite, I find it impossible; and after I have ex- hausted my powers, there seems to be something stand- ing straight up in front of me, and though I have the mind to make towards it I make no advance at all." Once when the Master was seriously ill, Tsz-lu induced the other disciples to feign they were high o£Bcials acting in his service. During a respite from his malady the Mas- ter exclaimed, "Ah! how long has Tsz-lu's conduct been false? Whom should I delude, if I were to pretend to have officials under me, having none? Should I deceive Heaven? Besides, were I to die, I would rather die in the hands of yourselves, my disciples, than in the hands of officials. And though I should fail to have a grand funeral over me, I should hardly be left on my deaQi cm the pubhc high- way, should I?^' Tsz-kung one said to him, "Here is a fine gem. Would you guard it carefully in a casket and store it away, or seek a good price for it and sell it?" "Sell it, indeed," said tiie Master — "that would I; but I should wait for the bidder." The Master protested he would "go and live among the nine wild tribes." "A rude life," said some one; — ^"how could you put up with it?" "What rudeness would there be," he replied, "if a 'su- perior man' was living in their midst?" Once he remarked, "After I came back from Wei to Lu the music was put right, and each of the Festal Odes and Hymns was given its appropriate place and use." "Ah! whici one of tibese following," he asked on one occasion, "are to be foimd exemplified in me — ^proper service rendered to superiors when abroad; duty to father and elder brother when at home; duty that shrinks from THE WISDOM OF CONFUCIUS 49 no exertion when dear ones die; and keeping free from the confusing effects of wine?" Standing once on the bank of a moimtain stream, he said (musingly), "Like this ^re those that pass away — no cessation, day or night!" Other sayings: — "Take an illustration from the making of a hill. A simple basketful is wanting to complete it, and the work stops. So I stop short. "Take an illustration from the levelling of the ground. Suppose again just one basketful is left, when the work has so progressed. There I desist! "Ah! it was Hwtii, was it not? who, when I had given him his lesson, was the unfl agging one! i "Alas for Hwui! I saw him ever making progress. I never saw him stopping short. "Blade, but no bloom — Or else bloom, but no produce; aye, that is the way with some! "Rjeverent regard is due to youth. How know we what difference there may be in them in the future from what they are now? Yet when they have reached the age of forty or fifty, and are still unknown in the world, then indeed they are no more worthy of such regard. "Can any do otherwise than assent to words said to them by way of correction? Only let them reform by such advice, and it will then be reckoned valuable. Can any be other than pleased with words of gentle suasion? Only let them comply with them fully, and such also will be ac- cotmted valuable. With those who are pleased without so complying, and those who assent but do not reform, I can do nothing at all. "Give prominent place to loyalty and sincerity. "Have no associates in study who are not advanced somewhat like yourself. "When you have erred, be not afraid to correct yourself. 50 THE WISDOM OF CONFUCIUS "It may be possible to seize and carry off the chief com- mander of a l^ge aimy, but not possible so to rob one poor fellow of his will. "One who stands— clad in hempen robe, the worse for wear — among others clad in furs of fox and badger, and yet imabashed — 'tis Tsz-lu, that, is it not?" Tsz-lu used always to be humming over the lines — 'Trom envy and enmity free, What deed doth he other than good?" "How should such a rule of life," asked the Master, "be su£Scient to make any one good?" "When the year grows chilly, we know the pine and cypress are the last to fade. "The wise escape doubt; the good-hearted, trouble; the bold, apprehension. "Some may study side by side, and yet be asunder when they come to the logic of things. Some may go on together in this latter course, but be wide apart in the standards they reach in it. Some, again, may together reach the same standard, and yet be diverse in weight of character." 'TThe blossom is out on the cherry tree. With a flutter on every spray. Dost think that my thoughts go not out to thee? Ah, why art thou far away!' Commenting on these lines the Master said, "There can hardly have been much 'thought going out.' What does distance signify?" BOOK X Confucius in Private and Official Life In his own village, Confucius presented a somewhat plain and simple appearance, and looked unlike a man who possessed ability of speech. But in the ancestral temple, and at Court, he spoke with the fluency and accuracy of a debater, but ever guardedly. At Court, conversing with the lower order of great m- ficials, he spoke somewhat firmly and directly; with those of the higher order his tone was somewhat more affable. When the prince was present he was constrainedly reverent in his movements, and showed a proper degree of grave dignity in demeanor. Whenever the prince summoned him to act as usher to the Coiurt, his look would change somewhat, and he would make as though he were turning round to do obeisance. He would salute those among whom he took up his posi- tion, using the right hand or the left, and holding the sidrts of his robe in proper position before and behind. He would make his approaches with quick step, and with elbows evenly bent outwards. When the visitor withdrew, he would not fail to report the execution of his commands, with the words, "The visi- tor no longer looks back." When he entered the palace gate, it was with the body somewhat bent forward, almost as though he could not be admitted. When he stood still, this would never hap- pen in the middle of the gateway; nor when moving about would he ever tread on the threshold. When passing the 51 52 THE WISDOM OF CONFUCIUS throne, lis look would change somewhat, he would turn aside and make a sort of obeisance, and the words he spoke seemed as though he were deficient in utterance. On going up the steps to tie audience chamber, he would gather up with both hands the ends of his robe, and walk with his body bent somewhat forward, holding back his breath like one in whom respiration has ceased. On coming out, after descending one step his counte- ■ance woiJd relax and assume an appearance of satisfac- tion. Arrived at the bottom, he would go forward with quick step, his elbows evenly bent outwards, back to his position, constrainedly reverent in every movement. When holding the sceptre in his hand, his body would be somewhat bent forward, as if he were not equal to earfying it; wielding it now higher, as in a salutation, DOW lower, as in the presentation of a gift; his look would also be changed and appear awestruck; and his gait would seem retarded, as if he were ob^dng some restraining hand behind. When he presented the gifts of ceremony, he would assume a placid expression of countenance. At the private interview he would be cordial and afiFable. The good man would use no purple or violet colors for the facings of his dress.^ Nor would he have red or orange color for his imdress.* For the hot season he wore a singlet, «f either coarse or fine texture, but would also feel bound to have an outer garment covering it. For his black robe he had lamb's wool; for his white one, fawn's fur; and for his yellow one, fox fur. His furred undress robe was longer, but the right sleeve was shortened. He would ■eeds have his sleeping-dress one and a half times his own ' Because, it is said, such colors were adopted in fasting and mouroine. 'Because they did not belong to the five correct colors (viz. green, yel- bw, carnation, white, and black), and were affected more by females. THE WISDOM OF CONFUCIUS 53 length. For ordinary home wear he used thick substantial fox or badger furs. When he left oflF moiuming, he would wear all his girdle trinkets. His kirtle in front, when it was not needed for full cover, he must needs have cut down. He would never wear his (black) lamb's-wool, or a dark- colored cap, when he went on visits of condolence to mourners.* On the first day of the new moon, he must have on his Court dress and to Court. When observing his fasts, he made a point of having bright, shiny garr ments, made of hnen. He must also at such times vary his food, and move his seat to another part of his dwelling- room. As to his food, he never tired of rice so long as it was clean and pure, nor of hashed meats when finely minced. Rice spoiled by damp, and sour, he would not touch, nor tainted fish, nor bad meat, nor aught of a bad color or smell, nor aught overdone in cooking, nor aught out of season. Neither would he eat anything that was not prop- erly cut, or that lacked its proper seasonings. Although there might be an abundance of meat before him, he would not allow a preponderance of it to rob the rice of its beneficial eflFect in nutrition. Only in the matter of wine did he set himself no limit, yet he never drank so much as to confuse himself. Tradesmen's wines, and dried meats from the market, he would not touch. Ginger he would never have removed from the table during a meal. He was not a great eater. Meat from the sacrifices at the prince's temple he would never put aside till the following day. The meat of his own ofiFerings he would never give out after three days' keeping, for after that time none were to eat it. At his meals he would not enter into discussions; and when reposing (afterwards) he would not utter a word. * Since white was, as it is still, the mourning color. 54 / THE WISDOM OF CONFUCIUS Even should his meal consist only of coarse rice and vegetable broth or melons, he would make an ofiFering, and never fail to do so rehgjously. He would never sit on a mat that was not straight. After a feast among his villagers, he would wait before going away until the old men had left. When the village people were exorcising the pests, he would put on his Court robes and stand on the steps of his hall to receive them. When he was sending a message of inquiry to a person in another State, he would bow twice on seeing the mes- senger ofiF. Ki K'ang once sent him a present of some medicine. He bowed, and received it; but remarked, "Until I am quite sure of its properties I must not venture to taste it." Once when the stabling was destroyed by fire, he with- drew from the Court, and asked, "Is any person injured?" — ^without inquiring as to the horses. Whenever the prince sent him a present of food, he was particular to set his mat in proper order, and would be the first one to taste it. If the prince's present was one of raw meat, he must needs have it cooked, and make an oblation of it. If the gift were a hve animal, he would be sure to keep it and care for it. When he was in waiting, and at a meal v»dth the prince, the prince would make the o£Fering,* and he (the Master) was the pregustator. When unwell, and the prince came to see him, he would arrange his position so that his head inchned towards the east, would put over him his Court robes, and draw his girdle across them. When summoned by order of the prince, he would start off without waiting for his horses to be put to. ' The act of "grace," before eating. THE WISDOM OF CONFUCIUS 55 On his entry into the Grand Temple, he inquired about everything connected with its usages. If a friend died, and there were no near relatives to take him to, he would say, "Let him be buried from my house." For a friend's gift — ^unless it consisted of meat that had been oflFered in sacrifice — ^he would not bow, even if it were a carriage and horses. In repose he did not lie like one dead. In his home life he was not formal in his manner. Whenever he met with a person in mourning, even though it were a f amiUar acquaintance, he would be cer- tain to change his manner; and when he met with any one in full-dress cap, or with any blind person, he would also unfailingly put on a di£Ferent look, even though he were himself in undress at the time. In saluting! any person wearing mourning he would bow forwards towards the front bar of his carriage; in the same manner he would also salute the bearer of a census-register. When a sumptuoiis banquet was spread before him, a different expression would be sure to appear in his fea- tures, and he would rise up from his seat. At a sudden thunder-clap, or when the wind grew furious, his look would also invariably be changed. On getting into his car, he would never fail (first) to stand up erect, holding on by the strap. When in the car, he would never look about, nor speak hastily, nor bring one hand to the other. "Let one but make a movement in his face, And the bird will rise and seek some safer place." ' Apropos of this, he said, "Here is a hen-pheasant from Shan Liang — and in season! and in season!" After Tsz-lu had got it prepared, he smelt it thrice, and then rose up from his seat. BOOK XI Comparative Worth of His Disciples "The first to make progress in the Proprieties and in Music," said the Master, "are plain countrymen; after them, the men of higher standing. If I had to employ any of them, I should stand by the former." "Of those," said he, "who were about me when I was in the Ch'in and Ts'ai States, not one now is left to ap- proach my door." "As for Hwui," ^ said the Master, "he is not one to help me on: there is nothing I say but he is not well satisfied with." "What a dutiful son was Min Tsz-k'ienI" he exclaimed. "No one finds occasion to differ irom what his parents and brothers have said of him." Nan Yung used to repeat three times over the lines in the Odes about the white sceptre. Confucius caused his own elder brother's daughter to be given in marriage to him. When Ki K'ang inquired which of the disciples were fond of learning, Confucius answered him, "There was one Yen Hwui who was fond of it; but unfortunately his al- lotted time was short, and he died; and now his like is not to be found." When Yen Yuen died, his father, Yen Lu, begged for the Master's carriage in order to get a shell for his coflBn. *The men of virtuous life were Yen Yuen (Hwui), Min Tsz-k'ien, Yen Pih-niu, and Chung-kung (Yen Yung); the speakers and debaters were Tsai Wo and Tsz-kung; 3ie ( capable ) government servants were Yen Yu and Tsz-lu; the literary students, Tsz-yu and Tsz-hid. 56 THE WISDOM OF CONFUCIUS 57 "Ability or no ability," said the Master, "every father still speaks of my son.' When my own son Li died, and the coflSn for him had no shell to it, I know I did not go on foot to get him one; but that was because I was, though retired, in the wake of the ministers, and could not there- fore well do so." On the death of Yen Yuen the Master exclaimed, "Ah me! Heaven is ruining me. Heaven is ruining mel" On the same occasion, his wailing for that disciple be- coming excessive, those who were about him said, "Sir, this is too much!" — "Too much?" said he; "if I am not to do so for him, then — ^for whom else?" The disciples then wished for the deceased a grand funeral. The Master could not on his part consent to this. They nevertheless gave him one. Upon this he remarked,, "He used to look upon me as if I were his father. I could never, however, look on him as a son. TTwas not my mis- take, but yours, my children." Tsz-lu propounded a question about ministering to the spirits of the departed, the Master replied, "Where there is scarcely the ability to minister to Uving men, how shall there be ability to minister to the spirits?" On his ven- turing to put a question concerning death, he answered, "Where there is scarcely any knowledge about life, how shall there be any about death?" The disciple Min was by his side, looking affable and bland; Tsz-lu also, looking careless and intrepid; and Yen Yu and Tsz-kung, firm and precise. The Master was cheery. "One like Tsz-lu there," said he, "does not come to a natural end." Some persons in Lu were taking measures in regard to the Long Treasury House. Min Tsz-k'ien observed^ "How if it were repaired on the old lines?" The Master upon this remarked, "This fellow is not a talker, but when he does speak he is bound to hit the mark!" 58 THE WISDOM OF CONFUCIUS "There is Yu's harpsichord," exclaimed the Master — "what is it doing at my door?" On seeing, however, some disrespect shown to him by the other disciples, he added, "Yu has got as far as the top of the haU; only he has not yet entefed the house." Tsz-kung asked which was the worthier of the two — Tsz-chang or Tsz-hia. "The former," answered the Master, "goes beyond the mark; die latter falls short of it." "So then Tsz-chang is the better of the two, is he?" said he. "To go too far," he rephed, "is about the same as to fall short." The Chief of the Ki family was a wealthier man than the Dxike of Chow had been, and yet Yen Yu gathered and hoarded for him, iiicreasing his wealth more and more. "He is no follower of mine," said the Master. "It would serve him right, my children, to sound the drum, and set upon him." Characteristics of four disciples: — ^Tsz-kau was simple- minded; Tsang Si, a dullard; Tsz-chang, full of airs; Tsz-lu, rough. "As to Hwui," said tiie Master, "he comes near to perfec- tion, while frequently in great want, Tsz-kung does not submit to the appointments of Heaven; and yet his goods are increased; — he is often successful in his calculations." Tsz-chang wanted to know some marks of the naturally Good Man. "He does not walk in others' footprints," said the Mas- ter; ^"yet he does not get beyond the hall into the house." Once the Master said, "Because we allow that a man's words have something genuine in them, are they neces- sarily those of a, superior man? or words carrying only an outward semblance and show of gravity?" Tsz-lu put a question about the practice of precepts one has heard. The Master's reply was, "In a case where there THE WISDOM OF CONFUCIUS 59 is a father or elder brother still left with you, how should you practise all you hear?" When, however, the same question was put to him by Yen Yu, his reply was, "Yes; do so." Kung-si Hwa animadverted upon this to the Master. "Tsz-lu asked you, sir," said he, "about the practice of what one has learnt, and you said, 'There may be a father or elder brother still alive'; but when Yen Yu asked the same question, you answered, TTes, do so.' I am at a loss to understand you, and venture to ask what you meant." The Master repUed, "Yen Yu backs out of his duties; therefore I push him on. Tsz-lu has forwardness enough for them both; therefore I hold him back." On the occasion of that time of fear in K wang. Yen Yuen having fallen behind, the Master said to him (after- wards), "I took it for granted you were a dead man." "How should I dare to die," said he, "while you, sir, still hved?" On Ki Tsz-jen putting to him a question anent Tsz-lu and Yen Yu, as to whether tiiey might be called "great ministers," the Master answered, "I had expected your question, sir, to be about something extraordinary, and lo! it is only about these two. Those whom we call 'great ministers' are such as serve their prince conscientiously, and who, when they cannot do so, retire. At present, as regards die two you ask about, they may be called 'quali- fied ministers.' " "Well, are they then," he asked, "such as will follow their leader?" "They would not f oUow him who should slay his father and his prince!" was the reply. Through the intervention of Tsz-lu, Tsz-kau was being appointed governor of Pi. "You are spoiling a good man's son," said the Master. Tsz-lu rejoined, "But he will have the people and their 60 THE WISDOM OF CONFUCIUS superiors to gain experience from, and there will be the altars; what need to read books? He can become a student afterwards." "Here is the reason for my hatred of ghb-tongued peo- ple," said the Master. On one occasion Tsz-lti, Tsang Sin, Yen Yu, and Kung-si Hwa were sitting near him. He said to them, "Though I may be a day older than you, do not (for the moment) regard me as such. While you are living this unoccupied life you are saying, "We do not become known.' Now sup- pose some one got to know you, what then?" Tsz-lu — first to speak — at once answered, "Give me a State of large size and armament, hemmed in and ham- pered by other larger States, the population augmented by armies and regiments, causing a dearth in it of food of all kinds; give me charge of that State, and in three years' time I should make a brave country of it, and let it know its place." The Master smiled at him. "Yen," said he, "how would it be with you?" "Give me," said Yen, "a territory of sixty or seventy li square, or of fifty or sixty square; put me in charge of that, and in three years I should make the people suf- ficiently prosperous. As regards their knowledge of cere- monial or music, I should wait for superior men to teach them that." "And with you^ Kung-si, how would it be?" This disciple's reply was, "I have nothing to say about my capabilities for such matters; my wish is to learn. I should like to be a junior assistant, in dark rob and cap, at the services of tihie ancestral temple, and at the Grand Receptions of the Princes by the Sovereign." "And with you, Tsang Sin?" This disciple was strumming on his harpsichord, but now the twanging ceased, he turned from the instrument, THE WISDOM OF CONFUCIUS 61 rose to his feet, and answered thus: "Something diEFerent from the choice of these three." "What harm?" said the Master; "I want each one of you to tell me what his heart is set upon." "Well, then," said he, "give me — ^in the latter part of spring — dressed in full spring-tide attire — ^in com- pany with five or six yotmg fellows of twenty,^ or six or seven lads under that age, to do the ablutions -in the I stream, enjoy a breeze in the rain-dance,^ and finish up with songs on the road home." The Master drew in his breath, sighed, and exclaimed, "Ah, I take with you!" The three other disciples having gone out, leaving Tsang Sin behind, the latter said,, "What think you of the answers of those three?" — "Well, each told me what was uppermost in his mind," said the Master; — "simply that." "Why did you smile at Tsz-lu, sir?" "I smiled at him because to have the charge of a State requires due regard to the Rules of Propriety, and his words betrayed a lack of modesty." "But Yen, then — he had a State in view, had he not?" "I should like to be shown a territory such as he de- scribed which does not amount to a State." "But had not Kung-si also a State in view?" "What are ancestral temples and Grand Receptions, but for the feudal lords to take part in? If Kung-si were to become, an unimportant assistant at these functions, who ^ could become an important one?" ' Lit., capped ones. At twenty they underwent the ceremony of capping, and were considered men. 'I.e., before the altars, where offerings were placed with prayer for rain. A religious dance. BOOK XII The Master's Answers — Philanthropy — Friendships Yen YUEN was asking about nlan's proper regard for his fellow-man. The Master said to him, "Self-control, and a habit of falling back upon propriety, virtually effect it. Let these conditions be fulfilled for one day, and every one round will betake himself to the duty. Is it to begin in one's self, or think you, indeed! it is to begin in others?" "I wanted you to be good enough," said Yen Yuen, "to give me a brief synopsis of it." Then said the Master, "Without Propriety use not your eyes; without it use not your ears, nor your tongue, nor a limb of your body." "I may be lacking in diUgence," said Yen Yuen, "but with your favor I wiU endeavor to carry out this advice." Chung-kung asked about m^n's proper regard for his fellows. To him the Master replied thus: "When you go forth from your door, be as if you were meeting some guest of importance. When you are making use of the common people (for State purposes), be as if you were taking part in a great religious function. Do not set before others what you do not desire yourself. Let there be no resentful feelings against you when you are away in the country, and none when at home." "I may lack diligence," said Chung-kimg, "but with your favor I will endeavor to carry out this advice." Sz-ma Niu asked the like question. The answer he re- 62 THE WISDOM OF CONFUCIUS 63 ceived was this: "The words of the man who has a proper regard for his fellows are uttered with difficulty." "'His words — uttered with difficulty?'" he echoed, in surprise. "Is that what is meant by proper regard for one's fellow-creatures?" "Where there is difficulty in doing," the Master repUed, "will there not be some difficulty in utterance?" The same disciple put a question about the "superior man." "Superior men," he replied, "are free from trouble and apprehension." " 'Free from trouble and apprehension!' " said he. "£)oes that make them 'superior men'?" The Master added, "Where there is found, upon intro- spection, to be no chronic disease, how shall there be any trouble? how shall there be any apprehension?" The same disciple, being in trouble, remarked, "I am alone in having no brother, while all else have theirs — younger or elder." Tsz-hia said to him, "I have heard this: 'Death and life have destined times; wealth and honors rest with Heaven. Let the superior man keep watch over himself without ceasing, showing deference to others, with propriety of manners — and all within the four seas will be his brethren. How should he be distressed for lack of brothers!' " ^ Tsz-chang asked what sort of man might be termed "en- lightened." The Master repUed, "lliat man with whom drenching slander and cutting calumny gain no currency may well be called enhghtened. Ay, he with whom such things make no way may well be called enhghtened in the extreme." Tsz-kung put a question relative to government. In reply the Master mentioned three essentials: — sufficient food, sufficient armament, and the people's confidence. * From Confucius, it is generally thought. 64 THE WISDOM OF CONFUCIUS "But," said the disciple, "if you cannot really have all three, and one has to be given up, which would you give up first?" "The armament," he rephed. "And if you are obliged to give up one of the remainmg two, which would it be?" "The food," said he. "Death has been the portion of all men from of old. Without the people's trust nothing can stand." Kih Tsz-shing once said, "Give me the inborn quaUties of a gentleman, and I want no more. How are such to come from book-learning?" Tsz-kung exclaimed, "Ah! sir, I regret to hear such words from you. A gentleman! — But 'a team of four can ne'er, o'er take the tongue!' Literary accomplishments are much the same as inborn qualities, and inborn qualities as literary accomplishments. A tiger's or leopard's skin witii- out the hair might be a dog's or sheep's when so made bare." Duke Ngai was consulting Yu Joh. Said he, "It is a year of dearth, and there is an insuflBciency for Ways and Means — ^what am I to do?" "Why not apply the Tithing Statute?" said the minister. "But two tithings would not be enough for my pur- poses," said the duke; "what would be the good of apply- ing the Statute?" The minister replied, "So long as the people have enough left for themselves, who of them will allow tibeir prince to be without enough? But — ^when the people have not enough, who will allow their prince aU that he wants?" Tsz-chang was asking how the standard of virtue was to be raised, and how to discern what was illusory or mis- leading. The Master's answer was, "Give a foremost place to honesty and faithfulness, and tread the path of right- eousness, and you will raise the standard of virtue. As to THE WISDOM OF CONFUCIUS 65 discerning what is illusory, here is an example of an illu- sion: — ^Whom you love you wish to live; whom you hate you wish to die. To have wished the same person to live and also to be dead — ^there is an illusion for you." Duke King of Ts'i consulted Confucius about govern- ment. His answer was, "Let a prince be a prince, and ministers be ministers; let fathers be fathers, and sons be sons. "Goodl" exclaimed the duke; "truly if a prince fail to be a prince, and ministers to be ministers, and if fathers be not fathers, and sons not sons, then, even though I may have my allowance of grain, should I ever be able to reUsh it?" "The man to decide a cause with half a word," ex- claimed the Master, "is Tsz-lul" Tsz-lu never let a night pass between promise and per- formance. "In hearing causes, I am Hke other men," said the Mas- ter. "The great point is — to prevent Utigation." Tsz-chang having raised some question about govern- ment, the Master said to him-, "In the settlement of its principles be unwearied; in its administration — see to that loyally." "The man of wide research," said he, "who also restrains himself by the Rules of Propriety, is not likely to trans- gress." Again, "The noble-minded man makes the most of others' good qualities, not the worst of their bad ones. Men of small mind do the reverse of this." Ki K'ang was consulting him about the direction of pub- lic affairs. Confucius answered him, "A director should be himself correct. If you, sir, as a leader show correctness, who will dare not to be correct?" Ki K ang, being much troubled on account of robbers abroad, consulted Confucius on the matter. He received 66 THE WISDOM OF CONFUCIUS this reply: "If you, sir, were not covetous, neither would they steal, even were you to bribe them to do so." Ki K'ang, when consulting Confucius about the govern- ment, said, "Suppose I were to put to death the disorderly for the better encouragement of the orderly — ^what say you to that?" "Sir," replied Confucius, "in the administration of gov- ernment why resort to capital punishment? Covet what is good, and the people will be good. The virtue of the noble-minded man is as the wind, and that of inferior men as grass; the grass must bend, when the wind blows upon it." Tsz-chang asked how otherwise he would describe the learned official who might be termed influential. "What, I wonder, do you mean by one who is influen- tial?" said the Master. "I mean," replied the disciple, "one who is sure to have a reputation throughout the country, as well as at home." "That," said the Master, "is reputation, not influence. The influential man, then, if he be one who is genuinely straightforward and loves what is just and right, a dis- criminator of men's words, and an observer of their looks, and in honor careful to prefer others id himself — ^wiU cer- tainly have influence, both throughout the country and at home. The man of mere reputation, on the other hand, who speciously affects philanthropy, though in his way of procedure he acts contrary to it, while yet quite evidently engrossed with that virtue — ^will certainly have reputation, both in the country and at home." Fan Ch'i, strolling with him over the ground below the place of the rain-dance, said to him, "I venture to ask how to raise the standard of Aortue, how to reform dissolute habits, and how to discern what is illusory?" "Ah! a good question indeedl" he exclaimed. "Well, is not putting duty first, and success second, a way of raising THE WISDOM OF CONFUCIUS 67 the standard of virtue? And is not attacking the e/il in one's self, and not the evil which is in others, a way of reforming dissolute habits? And as to illusions, is not one morning's fit of anger, causing a man to forget himself, and even involving in the consequences those who are near and dear to him — is not that an illusion?" The sam^ disciple asked him what was meant by "a right regard for one's fellow-creatures." He replied, "It is love to man." Asked by him again what was meant by wisdom, he re- plied, "It is knowledge of man." Fan Ch'i did not quite grasp his meaning. The Master went on to say, "Lift up the straight, set aside the crooked, so can you make the crooked straight." Fan Ch'i left him, and meeting with Tsz-hi4 he said, "l had an interview just now with the Master, and I asked him what wisdom was. In his answer he said, 'Lift up the straight, set aside the crooked, and so can you make the crooked straight.' What was his meaning?" "Ah! words rich in meaning, those," said the other. "When Shun wa's emperor, and was selecting his men from among the multitude, he lifted up' Kdu-ydu; and men devoid of right feelings towards their kind went far away. And when T'ang was emperor, and chose out his men from the crowd, he 'lifted up' I-yin — ^with the same result." Tsz-kimg was consulting him about a friend. "Speak to him frankly, and respectfully," said the Master, "and gently lead him on. If you do not succeed, then stop; do not submit yourself to indignity." Th^ learned Tsang observed, "In the society of books the 'superior man' collects his friends; in the society of his friends he is furthering good-will among men." BOOK XIII Answers on the Art of Governing — Consistency Tsz-LU was asking about government. "Lead the way in it," said the Master, "and work hard at it." Requested to say more, he added, "And do not tire of it." Chung-kung, on being made first minister to tibe Chief of the Ki family, consulted the Master about government, and to him he said, "Let the heads of offices be heads. Excuse small faults. Promote men of sagacity and talent." "But," he asked, "how am I to know the sagacious and talented, before promoting them?" "Promote those whom you do know," said the Master. "As to those of whom you are uncertain, will others omit to notice them?" Tsz-lu said to the Master, "As the prince of Wei, sir, has been waiting for you to act for him in his govern- ment, what is it your intention to take in hand first?" "One thing of necessity," he answered — "the rectifica- tion of terms." "That!" exclaimed Tsz-lu. "How far away you are, sir! Why such rectification?" "What a rustic you are, Tsz-lu!" rejoined the Master. "A gentleman would be a little reserved and reticent in matters which he does not understand. If terms be incor- rect, language will be incongruous; and if language be incongruous, deeds will be imperfect. So, again, when deeds are imperfect, propriety and harmony caimot pre- vail, and when this is the case laws relating to crime will fail in their aim; and if these last so fail, the people will not THE WISDOM OF CONFUCIUS 69 know where to set hand or foot. Hence, a man of superior mind, certain first of his terms, is fitted to speak; and being certain of what he says can proceed upon it. In the lan- guage of such a person there is nothing heedlessly irregu- lar — and that is the sum of the matter." Fan Ch'i requested that he might learn something of husbandry. "For that," said the Master, "I am not equal to an old husbandman." Might he then learn something of gardening? he asked. "I am not equal to an old gar- dener," was the reply. "A man of little mind, that!" said the Master, when Fan Ch'i had gone out. "Let a man who is set over the people love propriety, and they will not presume to be disrespect- ful. Let him be a lover of righteousness, and they will not presume to be aught but submissive. Let him love faith- fulness and truth, and they will not presume not to lend him their hearty assistance. Ah, if all this only were so, the people from all sides would come to such a one, carry- ing their children on their backs. What need to turn his hand to husbandry? "Though a man," said he, "could hum through the Odes — the three himdred — ^yet should show himself unskilled when given some administrative work to do for his coim- try; though he might know much of that other lore, yet if, when sent on a mission to any quarter, he could answer no question personally and unaided, what after all is he good for? "Let a leader," said he, "show rectitude in his own per- sonal character, and even without directions from him things will go well. If he be not personally upright, his directions will not be comphed with." Once he made the remark, "The governments of Lu and of Wei are in brotherhood." Of King, a son of the Duke of Wei, he observed that "he managed his household matters well. On his coming 70 THE WISDOM OF CONFUCIUS into possession, he thought, 'What a strange conglomera- tion!' — Coming to possess a Uttle more, it was, 'Strange, such a result!' And when he became wealthy, 'Strange, such elegance!'" The Master was on a journey to Wei, and Yen Yu was driving him. "What multitudes of people!" he exclaimed. Yen Yu asked him, "Seeing they are so numerous, what more would you do for them?" "Enrich them," replied the Master. "And after enriching them, what more would you do for them?" "Instruct them." "Were any one of our princes to employ me," he said, "after a twelvemonth I might have made some tolerable progress; but give me three years, and my work should be done." Again, "How true is that saying, 'Let good men have the management of a country for a century, and they would be adequate to cope with evil-doers, and thus do away with capital punishments.' " Agaia, "Suppose the ruler to possess true kingly qual- ities, then surely after one generation there would be good-will among men." Again, "Let a ruler but see to his own rectitude, and what trouble wiU he then have in the work before him? If he be unable to rectify himself, how is he to rectify others?" Once when Yen Yu was leaving the Court, the Master accosted him. "Why so late?" he asked. "Busy with legis- lation," Yen rephed. "The details of it," suggested the Master; "had it been legislation, I should have been tiiere to hear it, even though I am not in office." Duke Ting asked if there were one sentence which, if acted upon, might have the effect of making a coimtry prosperous. THE WISDOM OF CONFUCIUS 71 Confucius answered, "A sentence could hardly be sup- posed to do so much as that. But there is a proverb people use which says, 'To play the prince is hard, to play the minister not easy.' Assuming that it is understood that 'to play the prince is hard,' would it not be probable that with that one sentence the country should be made to prosper?" "Is there, then," he asked, "one sentence which, if acted upon, would have the efiFect of ruining a country?" Confucius again rephed, "A sentence could hardly be supposed to do so much as that. But there is a proverb men have which says, 'Not gladly would I play the prince, unless my words were ne'er withstood.' Assuming that the words were good, and that none withstood them, would not that also be good? But assuming that they were not good, and yet none withstood them, would it not be prob- able that with that one saying he would work his country's ruin?" When the Duke of Sheh consulted him about govern- ment, he rephed, "Where the near are gratified, the war will follow." When Tsz-hia became governor of Kii-fu, and consulted him about government, he answered, "Do not wish for speedy results. Do not look at trivial advantages. If you wish for speedy results, they will not be far-reaching; and if you regard trivial advantages you wiU not successfully deal with important afiEairs." The Duke of Sheh in a conversation with Confucius said, "There are some straightforward persons in my neighborhood. If a father has stolen a sheep, the son will give evidence against him." "Straightforward people in my neighborhood are diflFer- ent from those," said Confucius. "The father will hold a thing secret on his son's behalf, and the son does the same for his father. They are on their way to becoming straight- forward." 72 THE WISDOM OF CONFUCIUS Fan Ch'i was asking him about duty to one's fellow- men. "Be courteous," he replied, "in your private sphere; be serious in any duty you take in hand to do; be leal- hearted in your intercourse with others. Even though you were to go amongst the wild tribes, it would not be right for you to neglect these duties." In answer to Tsz-kung, who asked, "how he would characterize one who could fitly be called learned of- ficial,' " the Master said, "He may be so-called who in his private life is affected with a sense of his own unworthi- ness, and who, when sent on a mission to any quarter of the empire, would not disgrace his prince's commands." "May I presume," said his questioner, "to ask what sort you would put next to such?" "Him who is spoken of by his kinsmen as a dutiful son, and whom the folks of his neighborhood call 'good brother.' " "May I still venture to ask whom you would place next in order?" "Such as are sure to be true to their word, and effective in their work — who are given to hammering, as it were, upon one note — of inferior calibre indeed, but fit enough, I think, to be ranked next." "How would you describe those who are at present in the government service?" "Ughl mere peck and panier men! — ^not worth taking into the reckoning." Once he remarked, "If I cannot get via media men to impart instruction to, then I must of course take the im- petuous and undisciplined! The impetuous ones wiU at least go forward and lay hold on things; and the undisci- plined have at least something in them which needs to be brought out." "The Southerners," said he, "have the proverb, 'The man who sticks not to rule will never make a charm- THE WISDOM OF CONFUCIUS 7S w(^rker or a medical man.' Good! — "Whoever is intermit- tent in his practise of virtue will Uve to be ashamed of it/ Without prognostication," he added, "that will indeed be so." "The nobler-minded man," he remarked, "will be agree- able even when he disagrees; the small-minded man will agree and be disagreeable." Tsz-kung was consulting him, and asked, "What say you of a person who was liked by all in his village?" "That will scarcely do," he answered. "What, then, if they all disliked him?" "That, too," said he, "is scarcely enough. Better if he were liked by the good folk in the village, and disliked by the bad." "The superior man," he once observed, "is easy to serve, but difficult to please. Try to please him by the adoption of wrong principles, and you will fail. Also, when such a one employs others, he uses them according to their ca- pacity. The inferior man is, on the other hand, difficult to serve, but easy to please. Try to please him by the adop- tion of wrong principles, and you will succeed. And when he employs others he requires them to be fully prepared for everything." Again, "The superior man can be high without being haughty. The inferior man can be haughty if not high." "■flie firm, the unflinching, the plain and simple, the slow to speak," said he once, "are approximating towards their duty to their fellow-men." Tsz-lu asked how he would characterize one who might fitly be called an educated gentleman. The master replied, "He who can properly be so-called will have in him a seriousness of purpose, a habit of controlling himself, and an agreeableness of manner: among his friends and asso- ciates the seriousness and the self-control, and among his brethren the agreeableness of manner." 74 . THE WISDOM OF CONFUCIUS "Let good and able men discipline the people for seven years," said the Master, "and after that they may do to go to war." But, said he, "To lead an undisciplined people to war — that I call throwing them away." BOOK XIV Good and Bad Government — Miscellaneous Sayings Yuen Sz asked what might be considered to bring shame on one. "Pay," said the Master; "pay — ever looking to that, whether the country be well or badly governed." "When imperiousness, boastfulness, resentments, and covetousness cease to prevail among the people, may it be considered that mutual good-will has been effected?" To this question the Master replied, "A hard thing over- come, it may be considered. But as to the mutual good- will — I cannot tell." "Learned oflBcials," said he, "who hanker after a home life, are not worthy of being esteemed as such." Again, "In a country under good government, speak boldly, act boldly. When the land is ill-governed, though you act boldly, let your words be moderate." Again, "Men of virtue will needs be men of words — will speak out — but men of words are not necessarily men of virtue. They who care for their fellow-men will needs be bold, but the bold may not necessarily be such as care for their fellow-men." Nan-kung Kwoh, who was consulting Confucius, ob- served respecting I, the skilful archer, and Ngau, who could propel a boat on dry land, that neither of them died a natural death; while Yu and Tsih, who with their own hands had labored at husbandry, came to wield imperial sway. The Master gave him no reply. But when the speaker 75 76 THE WISDOM OF CONFUCIUS had gone out he exclaimed, "A superior man, that! A man who values virtue, that!" "There have been noble-minded men," said he, "who yet were wanting in philanthropy; but never has there been a smaU-minded man who had philanthropy in him." He asked, "Can any one refuse to toil for those he loves? Can any one refuse to exhort, who is true-hearted?" Speaking of the preparation of Government Notifica- tions in his day he said, "P'i would draw up a rough sketch of what was to be said; the Shishuh then looked it care- fully through and put it into proper shape; Tsz-yu next, who was master of the ceremonial of State intercourse, improved and adorned its phrases; and Tsz-ch'an of Tung- li added his scholarly embellishments thereto." To some one who asked his opinion of the last-named, he said, "He was a kind-hearted man." Asked what he thought of Tsz-si, he exclaimed, "Alas for him! alas for him!" — ^Asked again about Kwan Chung, his answer was, "As to him, he once seized the town of P 'in with its three hundred families from the Chief of the Pih clan, who, afterwards reduced to living upon coarse rice, with all his teeth gone, never uttered a word of complaint." "It is no light thing," said he, "to endure poverty un- complainingly; and a diEBcult thing to bear wealth with- out becoming arrogant." Respecting Mang Ktmg-ch'oh, he said that, while he was fitted for soniething better than the post of chief officer in the Chau or Wei families, he was not competent to act as minister in small States like those of T'ang or Sieh. Tsz-lu asked how he would describe a perfect man. He replied, "Let a man have the sagacity of Tsang Wu-chung, the freedom from covetousness of Kung-ch'oh, the bold- ness trf Chwang of P 'in, and the attainments in polite arts THE WISDOM OF CONFUCIUS 77 of Yen Yu; and gift him further with the graces taught by the 'Books of Rites' and 'Music' — then he may be con- sidered a perfect man. But," said he, "what need of such in these days? The man that may be regarded as perfect now is the one who, seeing some advantage to himself, is mindful of righteousness; who, seeing danger, risks his hfe; and who, if bound by some covenant of long standing, never forgets its conditions as life goes on." Respecting Kung-shuh Wan, the Master inquired of Kung-ming Kia, saying, "Is it true that your master never speaks, never laughs, never takes aught from others?" "Those who told you that of him," said he, "have gone too far. My master speaks when there is occasion to do so, and men are not surfeited with his speaking. When there is occasion to be merry too, he will laugh, but men have never over much of his laughing. And whenever it is just and right to take things from others, he will take them, but never so as to allow men to think him burdensome." "Is that the case with him?" said the Master. "Can it be so?" Respecting Tsang Wu-chung the Master said, "When he sought from Lu the appointment of a successor to him, and for this object held on to his possession of the fortified city of Fang — if you say he was not then using constraint towards his prince, I must refuse to beUeve it." Duke Wan of Tsin he characterized as "artful but not upright"^ and Duke Hwan of Ts'i as "upright but not art- ful." Tsz-lu remarked, "When Duke Hwan caused his brother Kiu to be put to deatji, Shau Hwuh committed suicide, but Kwan Chung did not. I should say he was not a man who had much good-will in him — eh?" The Master replied, "When Duke Hwan held a great gathering of the feudal lords, dispensing with military 78 THE WISDOM OF CONFUCIUS equipage, it was owing to Kwan Chung's energy that such an event was brought about. Match such good-will as that — ^match it if you can." Tsz-kung then spoke up. "But was not Kwan Chung wanting in good-will? He could not give up his life when Duke Hwan caused his brother to be put to death. Besides, he became the duke's counsellor." "And in acting as his counsellor put him at the head of all the feudal lords," said the Master, "and unified and reformed the whole empire; and the people, even to this day, reap benefit from what he did. Had it not been for him we should have been going about with locks unkempt and buttoning our jackets (like barbarians) on the left. Would you suppose that he should show the same sort of attachment as exists between a poor yokel and his one wife — that he would asphyxiate himself in some sewer, leav- ing no one the wiser?" Kung-shuh Wan's steward, who became the high ofiBcer Sien, went up accompanied by Wan to the prince's hall of audience. When Confucius heard of this he remarked, "He may well be esteemed a Wan.' " The Master having made some reference to the lawless ways of Duke Ling of Wei, Ki K'ang said to him, "If he be like that, how is it he does not ruin his position?" Confucius answered, "The Chung-shtih, Yu, is charged with the entertainment of visitors and strangers; the priest T'o has charge of the ancestral temple; and Wang-sun Kia has the control of the army and its divisions: — ^with men such as those, how should he come to ruin?" He orjce remarked, "He who is unblushing in his words will with difiBculty substantiate them." Ch 'in Shing had slain Duke Kien. Hearing of this, Con- fucius, after performing his ablutions, went to Court and announced the news to Duke Ngai, saying, "Ch 'in Shing THE WISDOM OF CONFUCIUS 79 has slain his prince. May I request that you proceed against him?" "Inform the Chiefs of the Three Families," said the duke. Soliloquizing upon this, Confucius said, "Since he uses me to back his ministers,^ I did not dare not to announce the matter to him; and now he says, 'Inform the Three Chiefs.'" He went to the Three Chiefs and informed them, but nothing could be done. Whereupon again he said, "Siace he uses me to back his ministers, I did not dare not to announce the matter." Tsz-lu was questioning him as to how he should serve his prince. "Deceive him not, but reprove him," he an- swered. "The minds of superior men," he observed, "trend up- wards; those of inferior men trend downwards." Again, "Students of old fixed their eyes upon them- selves: now they learn with their eyes upon others." Kii Pih-yuh despatched a man with a message to Con- fucius. Confucius gave hiip a seat, and among other in- quiries he asked, "How is your master managing?" "My master," he replied, "has a great wish to be seldom at fault, and as yet he cannot manage it." "What a messengeirl" exclaimed he, admiringly, when the man went out. "What a messengerl" "When not occupying the oflBce," was a remark of his, "devise not the policy." The Learned Tsang used to say, "The thoughts of the Wperior man' do not wander from his own ofiBce." "Superior men," said the Master, "are modest in their words, profuse in their deeds." Again, "There are three attainments of the superior man * Confucius had now retired from office, and this incident occurred only two years before his death. 80 THE WISDOM OF CONFUCIUS which are beyond me — the being sympathetic without anxiety, wise without scepticism, brave without fear." "Sir," said Tsz-kung, "that is what you say of yourself." Whenever Tsz-kung drew comparisons from others, the Master would say, "Ah, how wise and great you must have become! Now I have no time to do that." Again, "My great concern is, not that men do not know me, but that they cannot." Again, "If a man refrain from making preparations against his being imposed upon, and from counting upon others' want of good faith towards him, while he is fore- most to perceive what is passing — surely that is a wise and good man." Wi-shang Mau accosted Confucius, saying, "Kiu, how comes it that you manage to go perching and roosting in this way? Is it not because you show yourself so smart a speaker, now?" "I should not dare do that," said Confucius. " Tis that I am sick of men's immovableness and deafness to reason." "In a weU-bred horse," said he, "what one admires is not its speed, but its good points." Some one asked, "What say you of the remark, 'Requite enmity with kindness'?" "How then," he answered, "would you requite kindness? Requite enmity with straightforwardness, and kindness with kindness." "Ah! no one knows me!" he once exclaimed. "Sir," said Tsz-kung, "how comes it to pass that no one knows you?" "While I murmur not agaiust Heaven," continued the Master, "nor cavil at men; while I stoop to learn and aspire to penetrate into things that are high; yet 'tis Heaven alone knows what I am." Lidu, a kinsman of the duke, having laid a complaint against Tsz-lu before Ki K'ang, an officer came to Con- THE WISDOM OF CONFUCIUS 81 fucius to inform him of the fact, and he added, "My lord is certainly having his mind poisoned by his kinsman Lidu, but through my influence perhaps we may yet manage to see him exposed in the market-place or the Court." "If right principles are to have their course, it is so destined," said the Master; "if they are not to have their course, it is so destined. What can Liau do against Des- tiny?" "There are worthy men," said the Master, "fleeing from the world; some from their district; some from the sight of men's looks; some from the language they hear." "The men who have risen from their posts and with- drawn in this manner are seven in number." Tsz-lu, having lodged overnight in Shfli-mim, was ac- costed by the gate-keeper in the morning. "Where from?" he asked. "From Confucius," Tsz-lu responded. "That is the man," said he, "who knows things are not up to the mark, and is making some ado about them, is it not?" When the Master was in Wei, he was once poimding on the musical stone, when a man with a basket of straw crossed his threshold, and exclaimed, "Ah, there is a heart that feels! Aye, drub the stone!" After which he added, "How vulgar! how he hammers away on one note! — and no one knows him, and he gives up, and all is over! 'Be it deep, our skirts well raise to the waist, — Or shallow, then up to the knee,' " "What determination!" said the Master. "Yet it was not hard to do." Tsz-chang once said to him, "In xhe 'Book of the Annals' it is stated that while Kau-tsung was in the Mourning Shed he spent the three years without speaking. What is meant by that?" "Why must you name Kau-tsung?" said the Master. "It was so with all other ancient sovereigns: when one of 82 THE WISDOM OF CONFUCIUS them died, the heads of every department agreed betweai themselves that they should give ear for three years to the Prime Minister." "When their betters love the Rules, then the folk are easy tools," was a saying of the Master. Tsz-lu having asked what made a "superior man/' he answered, "Self-culture, with a view to becoming seri- ously-minded." "Nothing, more than that?" said he. "Self-culture with a view to the greater satisfaction of others," added' the Master. "That, and yet no more?" "Self-culture with a view to the greater satisfaction of all the clans and classes," he dgain added. "Self-culture for the sake of all — a result that, that would almost put Yau and Shun iato the shade!" To Yuen Jang,^ who was sitting waiting for him in a squatting (disrespectful) posture, the Master dehvered himself as follows: ."The man who in his youth could show no hmnility or subordination, who in his prime misses his opportunity, and who when old age comes upon him will not die — that man is a miscreant." And he tapped him on the shin with his staff. Some one asked about his attendant — a youth from the village of Kiueh — ^whether he was one who improved. He replied, "I note that he seats himself in the places re- served for his betters, and that when he is walking he keeps abreast with his seniors. He is not one of those who care for improvement: he wants to be a man all at once." 'It is a habit with the Chinese, when a number are out walking to- gether, for the eldest to go first, the others pairing off according to their age. It is a custom much older than the time of Confucius. BOOK XV Practical Wisdom — Reciprocity the Rule of Life DuKK Ling of Wfei was consulting Confucius about amajr arrangements. His answer was, "Had you asked me about such things as temple requisites, I have learnt that busi- ness, but I have not yet studied military matters." And he followed up this reply by leaving on the following day. After this, during his residence in the State of Ch'in, his followers, owing to a stoppage of food supply, becam^ so weak and iU that not one of them could stand. Tsz-Iu, with indignation pictured on his countenance, exclaimed, "And is a gentleman to sufiEer starvation?" "A gentleman," replied the Master, "will endure it ua- moved, but a common person breaks out iato excesses under it." ) Addressing Tsz-kung, the Master said, "You regard me as one who studies and stores up in his mind a multiplicity of things — do you not?" — "I do," he rephed; "is it not so?" — ^"Not at all. I have one idea — one cord on which ta string all." To Tsz-lu he remarked, "They who know Virtue are rare." "If you would know one who without effort ruled well, was not Shun such a one? What did he indeed do? He bore himself with reverent dignity and undeviatingly 'faced the south,' and that was all." Tsz-chang was consulting him about making way in life. He answered, "Be true and honest in all you say, and seriously earnest in all you do, and then, even if your coun- 83 84 THE WISDOM OF CONFUCIUS try be one inhabited by barbarians, South or North, you will make your way. If you do not show yourself thus in word and deed how should you succeed, even in your own district or neighborhood? — ^When you are afoot, let these two counsels be two companions preceding you, yourself viewing them from behind; when you drive, have them in view as on the yoke of your carriage. Then may you make your way." Tsz-chang wrote them on the two ends of his cincture. "Straight was the course of the AnnaUst Yu," said the Mastep^"aye, straight as an arrow flies; were the country well governed or ill governed, his was an arrow-like course. "A man of masterly mind, too, is Kii Pih-yuh! When the land is being rightly governed he will serve; when it is under bad government he is apt to recoil, and brood." "Not to speak to a man," said he, "to whom you ought to speak, is to lose your man; to speak to one to whom you ought not to speak is to lose your words. Those who are v^e will not lose their man, nor yet their words." Again, "The scholar whose heart is in his work, and who is philanthropic, seeks not to gain a Uvehhood by any means that will do harm to his philanthropy. There have been men who have destroyed their own lives in the en- deavor to bring that virtue in them to perfection." Tsz-kung asked how to become philanliiropic. The Mas- ter answered him thus: "A workman who wants to do his work well must first sharpen his tools. In whatever land you live, serve under some vsdse and good man among those in high o£Bce, and make friends with the more humane of its men of education." Yen Yuen consulted him on the management of a coun- try. He answered: — "Go by the Hi4 Calendar. Have the State carriages like those of the Yin princes. Wear the Chow cap. For your THE WISDOM OF CONFUCIUS 85 music let that of Shun be used for the posturers. Put away the songs of Ch'ing, and remove far from you men of art- ful speech: the Ch'ing songs are immodest, and artful talkers are dangerous." Other sayings of the Master: — "They who care not for the morrow wiU the sooner have their sorrow. "Ah, 'tis hopeless 1 1 have not yet met with the man who loves Virtue as he loves Beauty. "Was nojt Tsang Wan like one who surreptitiously came by the post he held? He knew the worth of Hwui of Liu- hid, and could not stand in his presence. "Be generous yourself, and exact httle from others; then you banish complaints. "With one who does not come to me inquiring *What of this?' and 'What of that?' I never can ask "What of this?' and give him up. "If a number of students are all day together, and in their conversation never approach the subject of right- eousness, but are fond merely of giving cinrency to smart little sayings, they are difficult indeed to manage. "When the 'superior man' regards righteousness as the thing material, gives operation to it according to the Rules of Propriety, lets it issue in humility, and become com- plete in sincerity — there indeed is your superior mani "The trouble of the superior man wiU be his own want of ability: it will be no trouble to him that others do not know him. "Such a man thinks it hard to end his days and leave a name to be no longer named. "The superior man is exacting of himself; the common man is exacting of others. "A superior man has self-respect, and does not strive; is sociable, yet no party man. 86 THE WISDOM OF CONFUCIUS "He does not promote a man because of his words, or pass over the words because of the man." Tsz-kung put to him the question, "Is there one word upon which the whole life may proceed?" The Master replied, "Is not Reciprocity such a word? — ^what you do not yourself desire, do not put before others." "So far as I have to do with others, whom do I over- censure? whom do I over-praise? If there be something in them that looks very praiseworthy, that something I put to the test. I would have the men of the present day to walk in the straight path whereby those of the Three Dynasties have walked. "I have arrived as it were at the annalist's blank page. — Once he who had a horse would lend it to another to motmt; now, alas! it is not so. "Artful speech is the confusion of Virtue. Impatience over little things introduces confusion into great schemes. "What is dishked by the masses needs inquiring into; so also does that which they have a preference for. "A man may give breadth to his principles: it is not principles (in themselves) that give breadtii to the man. "Not to retract after committing an error may itself be called error. "If I have passed the whole day without food and the whole night without sleep, occupied with my thoughts, it profits me nothing: I were better engaged in learning. "The superior man deUberates upon how he may walk in truth, not upon what he may eat. The farmer may plough, and be on the way to want: the student leams, and is on his way to emolument. To live a right life is the concern of men of nobler minds: poverty gives them none. "Whatsoever the intellect may attain to, unless the hu- manity within is powerful enough to keep guard over it, is assuredly lost, even though it be gained. THE WISDOM OF CONFUCIUS 87 "If there be intellectual attainments, and the humanity within is powerful enough to keep guard over them, yet, unless (in a ruler) there be dignity in his rule, the people will fail to show him respect. ' "Again, given the intellectual attainments, and hu- manity su£Bcient to keep watch over them,-; and also dig- nity in ruling, yet if his movements be not in accordance with the Rules of Propriety, he is not yet fully qualified. "The superior man may not be conversant with petty details, and yet may have important matters put into his hands. The inferior man may not be charged with impor- tant matters, yet may be conversant with tiie petty details. "Good-fellowship is more to men than fire and water. I have seen men stepping into fire and into water, and meet- ing with death thereby; I have not yet seen a man die from planting his steps in the path of good-fellowship. "Rely upon good nature. 'TwiU not allow precedence even to a teacher. "The superior man is inflexibly upright, and takes not things upon trust. "In serving your prince, make your service the serious concern, and let salary be a secondary matter. "Where instruction is to be given, there must be no dis- tinction of persons. "Where men's methods are not identical, there can be no planning by one on behalf of another. "In speaking, perspicuity is all that is needed." When the blind music-master Mien paid him a visit, on his approaching the steps the Master called out "Steps," and on his coming to the mat, said "Mat." When all in the room were seated, the Master told him "So-and-so is here, so-and-so is here." When the music-master had left, Tsz-chang said to him, "Is that the way to speak to the music-master?" "Well," he replied, "it is certainly the way to assist him." BOOK XVI Against Intestine Strife — Good and Bad Friendships The Chief of the Ki family was about to make an on- slaught upon the Chuen-yu domain. Yen Yu and Tsz-lu in an interview with Confucius told him, "The Ki is about to have an affair with Chuen-yu." "Yen," said Confucius, "does not the fault lie with you? The Chief of Chuen-yu in times past was appointed lord of the East Mung (mountain); besides, he dwells within the confines of your own State, and is an official of the State-worship; how can you think of making an onslaii^ght upon him?" "It is the vsdsh of our Chief," said Yen Yu, "not the wish of either of us ministers." Confucius said, "Yen, there is a sentence of Chau Jin which runs thus: 'Having made manifest their powers and taken their place in the official Hst, when they find them- selves incompetent they resign; if they cannot be firm when danger threatens the government, nor lend support when it is reeling, of what use then shall they be as As- sistants?'-^Besides, you are wrong in what you said. When a rhinoceros or tiger breaks out of its cage — ^wh«i a jewel or tortoise-shell ornament is damaged in its casket — ^whose fault is it?" "But," said Yen Yu, "so far as Chuen-yu is concerned, it is now fortified, and it is close to Pi; and if he does not now take it, in another generation it will certainly be a trouble to his descendants." "YenI" exclaimed Confucius, "it is a painful thing to a 88 THE WISDOM OF CONFUCIUS 89 superior man to have to desist from saying, 'My wish is so- and-so,' and to be obliged to make apologies. For my part, I have learnt this — that rulers of States and heads of Houses are not greatly concerned about their small fol- lowing, but about the want of equihbrium in it — that they do not concern themselves about their becoming poor, but about the best means of hving quiedy and contentedly; for where equilibrium is preserved there will be no pov- erty, where there is harmony their following wOl not be small, and where there is quiet contentment there will be no decline nor fall. Now if that be the case, it follows that if men in outlying districts are not submissive, then a re- form in education and morals will bring them to; and when they have been so won, then wiU you render them quiet and contented. At the present time you two are Assistants of your Chief; the people in the oudying dis- tricts are not submissive, and cannot be brought round. Your dominion is divided, prostrate, dispersed, cleft in pieces, and you as its guardians are powerless. And plans are being made for takkig up arms against those who dwell within yoiu: own State. I am apprehensive that the sorrow of the Ki family is not to he in Chuen-yu, but in those within their own screen." "When the empire is well-ordered," said Confucius, "it is from the emperor that edicts regarding ceremonial, mu- sic, and expeditions to quell rebellion go forth. When it is being ill governed, such edicts emanate from the feudal lords; and when the latter is the case, it will be strange if in ten generations there is not a collapse. If they emanate merely from the high ofificials, it will be strange if the col- lapse do not come in five generations. When the State- edicts are in the hands of the subsidiary ministers, it wiU be strange if in three generations there is no collapse. "When the empire is weU-ordered, government is not left in the hands of high officials. 90 THE WISDOM OF CONFUCIUS "When the empire is well-ordered, the common people will cease to discuss public matters." "For five generations," he said, "the revenue has de- parted from the ducal household. Four generations ago the government fell into the hands of the high ofiBcials. Hence, alas! the straitened means of the descendants of the three Hwan families." "There are," said he, "three kinds of friendships which are profitable, and three which are detrimental. To make friends with the upright, with the trustworthy, with the experienced, is to gain benefit; to make friends with the sul^tly perverse, with the artfully pliant, with the subtle in speech, is detrimental." Again, "There are three kinds of pleasure which are profitable, and three which are detrimental. To take pleas- ure in going regularly through the various branches of Ceremonial and Music, in speaking of others' goodness, ia having many worthy wise friends, is profitable. To take pleasure in wild bold pleasures, in idling carelessly about, in the too j'ovial accompaniments of feasting, is detri- mental." Again, "Three errors there be, into which they who wait upon their superior may fall: — ( 1 ) to speak before the op- portunity comes to them to speak, which I call heedless haste; (2) refraining from speaking when the opportunity has come, which I call concealment; and (3) speaking, regardless of the mood he is in, which I call bhniiess." Again, "Three things a superior should guard against: — ( 1 ) against the lusts of the flesh in his earher years while the vital powers are not fully developed and fixed; (2) against the spirit of combativeness when he has come to the age of robust manhood and when the vital powers are, matured and strong, and (3) against ambitiousness when old age has come on and the vital powers have become weak and decayed." THE WISDOM OF CONFUCIUS 91 "Three things also such a man greatly reveres: — (1) the ordinances of Heaven, (2) great men, (3) words of sages. The inferior man knows not the ordinances of Heaven and therefore reveres them not, is unduly familiar in the presence of great men, and scoSs at the words of sages." "They whose knowledge comes by birth are of all men the first in understanding; they to whom it comes by study are next; men of poor intelectual capacity, who yet study, may be added as a yet inferior class; and lowest of all are they who are poor in intellect and never leam." "Nine things there are of wbich the superior man should be mindful: — to be clear in vision, quick in hearing, genial in expression, respectful in demeanor, true in word, serious in duty, inquiring in doubt, firmly self -controlled in anger, just and fair when the way to success opens out before him." "Some have spoken of looking upon goodness as upon something beyond their reach,' and of 'looking upon evil as like plunging one's hands into scalding Hquid'; — I have seen the men, I have heard the sayings. "Some, again, have talked of living in seclusion to work out their designs,' and of exercising themselves in righteous living in order to render their principles the more eflFective'; — I have heard the sayings, I have not seen the men." "Duke King of Ts'i had his thousand teams of four, yet on the day of his death the people had nothing to say of his goodness. Peh-I and Shuh-Ts'i starved at 9ie foot of Shau-yang, and the people make mention of them to this day. "E'en if not wealth thine object be, Tis all the same, thou'rt changed to me.' "Is not this apropos in such cases?" 92 THE WISDOM OF CONFUCIUS Tsz-k'in asked of Pih-yu, "Have you heard anything else peculiar from your father?" "Not yet," said he. "Once, though, he was standing alone when I was hvirrying past him over the vestibule, and he said, 'Are you studying the Odes?' 'Not yet,' I rephed. 'If you do not learn the Odes,' said he, 'you wiU not have the wherewithal for conversing.' I turned away and studied the Odes. Another day, when he was again standing alone and I was hurrying past across the vestibule, he said to me, 'Are you learning the Rules of Propriety?' 'Not yet,' I re- phed. 'If you have not studied the Rules, you have nothing to stand upon,' said he. I turned away and studied the Rules. — ^These two things I have heard from him." Tsz-k'in turned away, and in great glee exclaimed, "I asked one thing, and have got three. I have learnt some- thing about the Odes, and about the Rules, and moreover I have learnt how the superior man will turn away his own son." The wife of the ruler of a State is called by her husband "My helpmeet." She speaks of herself as "Your httle hand- maiden." The people of that State call her "The prince's helpmeet," but addressing persons of another State they speak of her as "Our httle princess." When persons of an- other State name her they say also "Your prince's help- meet." BOOK XVII The Master Induced to Take Office — Nature and Habit Yang Ho was desirous of having an interview with Con- fucius, but on the latter's faiUng to go and see him, he sent a present of a pig to his house. Confucius went to return his acknowledgments for it at a time when he was not at home. They met, however, on the way. He said to Confucius, "Come, I want a word with you. Can that man be said to have good-will towards his fellow- men who hugs and hides his own precious gifts and allows his country to go on in blind error?" "He cannot," was the reply. "And can he be said to be wise who, with a hking for taking part in the pubhc service, is constantly letting shp his opportunities?" ' "He cannot," was the reply agaio, "And the days and montiis are passing; and the years do not wait for us." "True," said Confucius; "I wiU take office." It was a remark of the Master that while 'Tay nature we approximate towards each other, by experience we go far asunder." Again, "Only the supremely wise and the most deeply ignorant do not alter." The Master once, on his arrival at Wu-shing, heard the sound of stringed instruments and singing. His face beamed with pleasure, and he said laughingly, "To kill a cock — ^why use an ox-knife?" Tsz-yu, the governor, repUed, "In former days, sir, I 93 94 THE WISDOM OF CONFUCIUS heard you say, 'Let the superior man learn right principles, and he will be loving to other men; let the ordinary person learn right principles, and he wiU be easily managed.' " The Master (turning to his disciples) said, "Sirs, what he says is right: what I said just now was only in play." Having received an invitation from Kimg-shan Fuh-jau, who was in revolt against the government and was holding to his district of Pi, the Master showed an inclination to go. Tsz-lu was averse to this, and said, "You can never go, that is certain; how should you feel you must go to that person?" ' "Well," said the Master, "he who has invited me must surely not have done so vwthout a sufficient reason! And if it should happen that my services were enlisted, I might create for him another East Chow — don't you think so?" Tsz-chang asked Confucius about the virtue of philan- thropy. His answer was, "It is the being able to put in prac- tice five qualities, in any place under the sun." "May I ask, please, what these are?" said the disciple. "They are," he said, "dignity, indulgence, faithfulness, earnestness, kindness. If you show dignity you will not be mocked; if you are indulgent you wiU win the multitude; if faithful, men will place their trust in you; if earnest, you will do something meritorious; and if kind, you will be en- abled to avail yourself amply of men's services." Pih Hih sent the Master an invitation, and he showed an inchnation to go. Tsz-lu (seeing this) said to him, "In former days, sir, I have heard you say, 'A superior man will not enter the society of one who does not that which is good in matters concerning himself'; and this man is in revolt, with Chung- mau in his possession; if you go to him, how will the case stand?" "Yes," said the Master, "those are indeed my words; but is it not said, What is hard may be rubbed without being THE WISDOM OF CONFUCIUS 95 made thin,' and "White may be stained without being made black? — I am surely not a gotird! How am I to be strung up like that kind of thing — and hve without means r "Tsz-lu," said the Master, "you have heard of the six words with their six obfuscations?" "No," said he, "not so far." "Sit down, and I wiU tell you them. They are these six virtues, cared for without care for any study about them: — ^philanthropy, wisdom, faithfulness, straightforwardness, courage, firmness. And the six obfuscations resulting from not liking to learn about them are, respectively, these: — fatuity, mental dissipation, mischievousness, perversity, in- subordination, impetuosity." "My children," said he once, "why does no one of you study the Odes? — ^They are adapted to rouse the mind, to assist observation, to make people sociable, to arouse vir- tuous indignation. They speak of duties near and far — the duty of ministering to a parent, the duty of serving one's prince; and it is from them that one becomes conversant widi the names of many birds, and beasts, and plants, and trees." To his son Pih-yu he said, "Study you the Odes of Chow and the South, and those of Shau and the South. The man who studies not these is, I should say, somewhat in the position of one who stands facing a walll" "'Etiquette demands it.' 'Etiquette demands it,' so people plead," said he; "but do not these hankerings after jewels and silks indeed demand it? Or it is, 'The study of Music rfequires it' — 'Music requires it'; but do not these predilections for bells and drums require it?" Again, "They who assume an outward appearance of severity, being inwardly weak, may be likened to low com- mon men; nay, are they not somewhat like thieves that break through walls and steal?" 96 THE WISDOM OF CONFUCIUS Again, "The plebeian kind of respect for piety is the very pest of virtue." ' Again, "Listening on the road, and repeating in the lane — ;this is abandonment of virtue." "Ah, the low-minded creatures!" he exclaimed. "How is it possible indeed to serve one's prince in their company? Before they have got what they wanted they are all anxiety to get it, and after they have got it they are all anxiety lest th^ should lose it; and while they are thus full of concern lest they should lose it, there is no length to which they will not go." Again, "In olden times people had three moral in- firmities; which, it may be, are now unknown. Ambitious- ness in those olden days showed itself in momentary out- burst; the ambitiousness of to-day runs riot. Austerity in those days had its sharp angles; in these it is irritable and perverse. Feebleness of intellect then was at least straight- forward; in oin: day it is never aught but deceitful." Again, "Rarely do we find mutual good feeling where there is fine speech and studied mien." Again, "To me it is abhorrent that purple color should be made to detract from that of vermilion. Also that the Odes of Ch 'ing should be allowed to introduce discord in connection wiQi the music of the Festal Songs and Hymns. Also that sharp-whetted tongues should be permitted to subvert governments." Once said he, "Would that I could dispense with speech!" "Sir," said Tsz-kung, "if you were never to speak, what should your pupils have to hand down from you?" "Does Heaven ever speak?" said the Master. "The four seasons come and go, and all creatures Uve and grow. Does Heaven indeed speak?" Once Ju Pi desired an interview with Confucius, from THE WISDOM OF CONFUCIUS 97 which the latter excused himself on the score of ill-health; but while the attendant was passing out through the door- way with the message he took his lute and sang, in such a way as to let him hear him. Tsai Wo questioned him respecting the three years' mourning, saying that one ftiU twelve-month was a long time — that, if gentlemen were for three years to cease from observing rules of propriety, propriety must certainly suf- fer, and that if for three years they neglected music, music must certainly die out — and that seeing nature has taught us that when the old year's grain is finished the new has sprung up for us — seeing also that all the changes^ in pro- curing fire by friction have been gone through in the four seasons — surely a twelve-month might suffice. The Master asked him, "Would it be a satisfaction to you-^that returning to better food, that putting on of fine clothes?" "It would," said he. "Then if you can be satisfied in so doing, do so. But to a gentleman, who is in mourning for a parent, the choicest food will not be palatable, nor will the hstening to music be pleasant, nor will comforts of home make him happy in mind. Hence he does not do as you suggest. But if you are now happy in your mind, then do so." Tsai Wo went out. And the Master went on to say, "It is want of human feeling in this man. After a child has lived three years it then breaks away from the tender nursing of its parents. And this three years' mourning is the custom-, ary mourning prevalent all over the empire. Can this man have enjoyed the three years of loving care from his parents?" "Ah, it is difficult," said he, "to know what to make of those who are all day long cramming themselves with food * Different woods were adopted for this purpose at the various seasons. 98 THE WISDOM OF CONFUCIUS and are without anything to apply their minds tol Are there no dice and chess players? Better, perhaps, join in that pursuit than do nothing at all!" "Does a gentleman," asked Tsz-lu, "make much account of bravery?" "Righteousness he counts higher," said the Master. "A gentleman who is brave without being just may become turbulent; while a common person who is brave and not just may end in becoming a highwayman." Tsz-kung asked, "I suppose a gentleman will have his aversions as well as his likings?" "Yes," rephed the Master, "he will dislike those who talk much about other people's iU-deeds. He will dislike those who, when occupying inferior places, utter defamatory words against their superiors. He will dishke those who, though mey may be brave, have no regard for propriety. And he will dislike those hastily decisive and venturesome spirits who Sre nevertheless so hampered by hmited in- tellect." "And you, too, Tsz-kung," he continued, "have your aversions, have you not?" "I dislike," said he, "those plagiarists who wish to pass for wise persons. I dislike those people who wish their lack of humility to be taken for bravery. I dislike also those divulgers of secrets who think to be accounted straight- forward." "Of all others," said the Master, "women-servants and men-servants are the most difiBcult people to have the care of. Approach them in a familiar manner, and they take liberties; keep them at a distance, and they grumble." Again, "When a man meets with odium at forty, he will do so to the end." BOOK XVIII Good Men in Seclusion — Duke of Chow to His Son In the reign of the last king of the Yin dynasty," Con- fucius said, "there were three men of philanthropic spirit: — the viscount of Wei, who withdrew from him; the vis- count of Ki, who became his bondsman; and Pi-kan, who reproved him and sufiFered death." "Hwui of Liu-hia, who filled the office of Chief Criminal Judge, was thrice dismissed. A person remarked to him, "Can you not yet bear to withdraw?" He replied, "If I act in a straightforward way in serving men, whither in these days should I go, where I should not be thrice dismissed? Were I to adopt crooked ways in their service, why need I leave the land where my parents dwell?" Duke King of Ts'i remarked respecting his attitude to- wards Confucius, "If he is to be treated like the Chief of the Ki family, I cannot do it. I should treat him as some- where between the Ki and Mang Chiefs. — I am old," he added, "and not competent to avail myself of him." Confucius, hearing of this, went away. The Ts'i officials presented to the Court of Lu a mnnber of female musicians. Ki Hwan accepted them, and for three days no Coint was held. Confucius went away. Tsieh-yu, the madman^ of Ts u, was once passing Con- fucius, singing as he went along. He sang — ' He only pretended to be mad, in order to escape being employed in the public service. i 99 100 THE WISDOM OF CONFUCIUS "Ha, the phoenix! Ha, the phoenix! How is Virtue lying prone! Vain to chide for what is o'er. Plan to meet what's yet in store. Let alone! Let alone! Risky now to serve a throne." Confucius alighted, wishing to enter into conversation with him; but the man hurried along and left him, and he was therefore unable to get a word with him. Ch'ang-tsii and Kieh-nih^ were working together on some ploughed land. Confucius was passing by them, and sent Tsz-lu to ask where the ford was. Ch'ang-tsii said, "Who is the person driving the car- riage?" "Confucius," answered Tsz-lu. "He of Lu?" he asked. "The same," said Tsz-lu. "He knows then where the ford is," said he. Tsz-lu then put his question to Kieh-nih; and the latter asked, "Who are you?" Tsz-lu gave his name. "You are a follower of Confucius of Lu, are you not?" 'Tou are right," he answered. "Ah, as these waters rise and overflow their bounds," 'said he, " 'tis so with all throughout the empire; and who is he that can alter the state of things? And you are a fol- lower of a learned man who withdraws from his chief; had you not better be a follower of such as have forsaken the world?" And he went on witii his harrowing, without stopping. Tsz-lu went and informed his Master of all this. He was deeply touched, and said, "One cannot herd on equal terms with beasts and birds: if I am not to live among these hu- man folk, then with whom else should I hve? Only when 'Two worthies who had abandoned public life, owing to the state of the times. THE WISDOM OF CONFUCIUS 101 die empire is well ordered shall I cease to take part in the work of reformation," Tsz-lu was following the Master, but had dropped be- hind on the way, when he encountered an old man with a weed-basket slung on a stafiE over his shoulder. Tsz-lu in- quired of him, "Have you seen my Master, sir?" Said the old man, "Who is your master? — you who never employ yotir four limbs in laborious work; you who do not know one from another of the five sorts of graini" And he stuck his staflF in the ground, and began his weeding. Tsz-lu brought his hands together on his breast and stood still. The old man kept Tsz-lu and lodged him for the night, killed a fowl and prepared some miUet, entertained him, and brought his two sons out to see him. On the morrow Tsz-lu went on his way, and told all this to the Master, who said, "He is a recluse," and sent Tsz-lu back to see him again. But by the time he got there he was gone. Tsz-lu remarked upon this, "It is not right he should evade o£Bcial duties. If he cannot allow any neglect of the terms on which elders and juniors should live together, how is it that he neglects to conform to what is proper as between prince and public servant? He wishes for himself personally a pure life, yet creates disorder in that more im- portant relationship. When a gentleman imdertakes public work, he will carry out the duties proper to it; and he knows beforehand that right principles may not win their way." Among those who have retired from pubhc life have been Peh-I and Shuh-Ts'i, Yu-chung, I-yih, Chu-chang, Hwui of Liu-hid, and Shau-hen. "Of these," said the Master, "Peh-I and Shuh-Ts'i may be characterized, I should say, as men who never declined 102 THE WISDOM OF CONFUCIUS from their high resolve nor soiled themselves by aught of disgrace. \ "Of Hwui of Liu-hia and Shau-hen, if one may say that they did decline from high resolve, and that they did bring disgrace upon themselves, yet their words were consonant with estabhshed principles, and their action consonant with men's thoughts and wishes; and this is all that may be said of them. "Of Yu-chung and I-yih, if it be said that when they re- tired into privacy they let loose their tongues, yet in iheir aim at personal purity of life they succeeded, and their defection was also successful in its influence. "My own rule is different from any adopted by these: I wiU take no hberties, I will have no curtailing of my liberty." The chief music-master went off to Ts'i. Kan, the con- ductor of the music at the second repast, went over to Ts u. Liau, conductor at the third repast, went over to Ts'ai. And Kiueh, who conducted at tiie fourth, went to- Ts'in. Fang-shuh, the drummer, withdrew into the neighbor- hood of the Ho. Wu tiie tambourer went to the Han. And Yang the jimior music-master, and Siang who played on the musical stone, went to the sea-coast. Anciently the Duke of Chow, addressing his son the Duke of Lu, said, "A good man in high place is not in- different about the members of his own family, and does not give occasion to the chief ministers to complain that they are not employed; nor without great cause will he set aside old friendships; nor does he seek for full equipment for every kind of service in any single man." There were once eight officials during this Chow dy- nasty, who were four pairs of twins, all brothers — the eld- est pair Tab and Kwoh, the next Tdb and Hwuh, the third Ye and Hid, the youngest Sui and Kwa. BOOK XIX Teachings of Various Chief Disciples "The learned oflBcial," said Tsz-chang, "who when he sees danger ahead will risk his very life, who when he sees a chance of success is mindful of what is just and proper, who in his religious acts is mindful of the duty of rever- ence, and when in mourning thinks of his loss, is indeed a fit and proper person for his place." Again he said, "If a person hold to virtue but never ad- vance in it, and if he have faith in right principles and do not build himself up in them, how can he be regarded eitiier as having such, or as being without them?" Tsz-hia s disciples asked Tsz-chang his views about in- tercourse with others. "What says your Master?" he re- joined. "He says," they repHed, " 'Associate with those who are qualified, and repel from you such as are not.' " Tsz- chang then said, "That is difiEerent from what I have learnt. A superior man esteems the worthy and wise, and bears with all. He makes much of the good and capable, and pities the incapable. Am I eminently worthy and wise? — who is there then among men whom I will not bear with? Am I not worthy and wise? — others will be minded to repel me: I have nothing to do with repelling them." Sayings of Tsz-hia: — "Even in inferior pursuits there must be something worthy of contemplation, but if carried to an extreme there is danger of fanaticism; hence the superior man does not engage in them. "The student who daily recognizes how much he yet 103 104 THE WISDOM OF CONFUCIUS lacks, and as the months pass forgets not what he has suc- ceeded in learning, may undoubtedly be called a lover of learning. "Wide research and steadfast purpose, eager question- ing and close reflection — all this tends to humanize a man. "As workmen spend their time in their workshops for the perfecting of their work, so superior men apply their minds to study in order to make themselves thoroughly conversant with their subjects. "When an inferior man does a wrong thing, he is sure to gloss it over. "The superior man is seen in three different aspects: — look at him from a distance, he is imposing in appearance; approach him, he is gentle and warm-hearted; hear him speak, he is acute and strict. "Let such a man have the people's confidence, and he will get much work out of them; so long, however, as he does not possess their confidence they wiU regard him as grinding them dovsTi. "When confidence is reposed in him, he may then with impunity administer reproof; so long as it is not, he will be regarded as a detractor. "Where there is no over-stepping of barriers in the prac- tice of the higher virtues, there may be freedom to pass in and out in the practice of the lower ones." Tsz-yu had said, "The pupils in the school of Tsz-hid are good enough at such things as sprinkling and scrubbing floors, answering calls and replying to questions from su- periors, and advancing and retiring to and from such; but these things are only offshoots — as to the root of things they are nowhere. What is the use of all that?" When this came to the ears of Tsz-hid, he said, "Ahl there he is mistaken. What does a master, in his methods of teaching, consider first in his precepts? And what does he account next, as that about which he may be indiffer- THE WISDOM OF CONFUCIUS 105 csQt? It is like as in the study of plants — classification by differentiae. How may a master play fast and loose in his methods of instruction? Would tihey not indeed be sages, who could take in at once the first principles and the finfll developments of things?" Furtiier observations of Tsz-hid: — "In the public service devote what energy and time re- main to study. After study devote what energy and time remain to the public service. "As to the duties of mourning, let them cease when the grief is past. "My friend Tsz-chang, although he has the abihty to tackle hard thiogs, has not yet the virtue of philanthropy." The learned Tsang observed, "How loftily Tsz-chang bears himself I Di£BcuIt indeed along with him to practise philanthropyl" Again he said, "I have heard this said by the Master, that 'though men may not exert themselves to the utmost ia other duties, yet surely in the duty of mourning for their parents they will do so!' " Again, "This also I have heard said by the Master: The filial piety of Mang Chwang in other respects might be equalled, but as manifested in his making no changes among his father's ministers, nor in his father's mode of government — that aspect of it could not easily be equalled.' " Yang Fu, having been made senior Criminal Judge by the Chief of the Mang clan, consulted with the learned Tsang. The latter advised him as foUows: "For a long time the Chiefs have failed in their government, and the people have become unsettled. When you arrive at the facts of their cases, do not rejoice at your success in that, but rather be sorry for them, and have pity upon them." Tsz-kung once observed, "We speak of 'the iniquity of Chdu' — but 'twas not so great as this." And so it is tiiat the 106 THE WISDOM OF CONFUCIUS superior man is averse from settling in tliis sink, into which everything runs that is foul in the empire." Again he said, "Faults in a superior man are Uke eclipses of the sun or moon: when he is guilty of a trespass men all see it; and when he is himself again, all look up to him." Kung-sim Ch'au of Wei inquired of Tsz-kung how Con- fucius acquired his learning. Tsz-kung replied, "The teachings of Wan and Wu have not yet fallen to the ground. They exist in men. Worthy and wise men have the more important of these stored up in their minds; and others, who are not such, store up the less important of them; and as no one is thus without the teachings of Wan and Wu, how should our Master not have learned? And moreover what permanent preceptor could he have?" Shuh-sun Wu-shuh, addressing the high officials at the Court, remarked that Tsz-kung was a greater worthy than Confucius. Tsz-fuh King-pih went and informed Tsz-kung of this remark. Tsz-kung said, "Take by way of comparison the walls outside our houses. My wall is shoulder-high, and you may look over it and see what the house and its contents are worth. My Master's waU is tens of feet high, and unless you should effect an entrance by the door, you would fail to be- hold the beauty of the ancestral hall and the rich array of all its oflBcers. And they who effect an entrance by the door, methinks, are fewl Was it not, however, just like him — that remark of the Chief?" Shuh-sun Wu-shuh had been casting a slur on the char- acter of Confucius. "No use doing that," said Tsz-kung; "he is irreproach- able. The wisdom and worth of other men are Htde hills and mounds of earth: traversible. He is the sun, or the moon, impossible to reach and pass. And what harm, I ask, THE WISDOM OF CONFUCIUS 107 can a man do to the sun or the moon, by wishing to inter- cept himself from either? It all shows that he faiows not how to gauge capacity." Tsz-k'in, addressing Tsz-kung, said, "You depreciate yourself. Confucius is surely not a greater worthy than yourself." Tsz-kung replied, "In the use of w^rds one ought never to be incautious; because a gentleman for one single utter- ance of his is apt to be considered a wise man, and for a single utterance may be accounted unwise. No more might one think of attaining to the Master's perfections than think of going upstairs to HeavenI Were it ever his for- tune to be at the head of the government of a country, then that which is spoken of as 'establishing the country' would be establishment indeed; he would be its guide and it would follow him, he would tranquillize it and it would render its willing homage: he would give forward impulses to it to which it would harmoniously respond. In his life he would be its glory, at his death there would be great lam- entation. How indeed could such as he be equalled?" BOOK XX Extracts from the Book of History The Emperor Yau said to Shun, "Ah, upon you, upon your person, hes the Heaven-appointed order of succession! Faithfully hold to it, without any deflection; for if within the four seas necessity and want befall the people, your own revenue wiQ forever come to an end." Shim also used the same language in handiag down the appointment to Yu. The Emperor T'ang in his prayer, said, "I, the child Li, presume to avail me of an ox of dusky hue, and presume to manifestly announce to Thee, O God, the most high and Sovereign Potentate, that to the transgressor I dare not grant forgiveness, nor yet keep in abeyance Thy ministers. Judgment rests in Thine heart, O God. Should we ourself transgress, may the guilt not be visited every\^here upon all. Should the people all transgress, be the guilt upon our- self!" Chow possessed great gifts, by which the able and good were richly endowed. "Although," said King Wu, "he is surrounded by his near relatives, they are not to be compared with men of humane spirit. The people are suffering wrongs, and the remedy rests with me — the one man." After Wu had given diUgent attention to the various weights and measures, examined the laws and regulations, and restored the degraded ofiBcials, good government everywhere ensued. 108 THE WISDOM OF CONFUCIUS 109 He caused ruined States to flourish again, reinstated in- tercepted heirs, and promoted to ofiBce men who had gone into retirement; and the hearts of the people throughout the empire drew towards him. Among matters of prime consideration with him were these — food for the people, the duty of motiming, and sac- rificial offerings to die departed. He was liberal and large-hearted, and so won all hearts; true, and so was trusted by the people; energetic, and thus became a man of great achievements; just in his rule, and all were well content. Tsz-chang in a conversation with Confucius asked, "What say you is essential for the proper conduct of gov- ernment?" The Master repUed, "Let the ruler hold in high estima- tion the five excellences, and eschew the four evils; then may he conduct his government properly." "And what call you the five excellences?" he was asked. "They are," he said, "bounty without extravagance; burdening without exciting discontent; desire without covetousness; dignity without haughtiness; show of maj- esty without fierceness." "What mean you," asked Tsz-chang, "by bounty without extravagance?" "Is it not this," he replied — ^"to make that which is of benefit to the people still more beneficial? When he se- lects for them such labors as it is possible for them to do, and exacts them, who will then complain? So when his de- sire is the virtue of humaneness, and he attains it, how shall he then be covetous? And if — ^whether he have to do with few or with many, with small or with great — ^he do not venture ever to be careless, is not this also to have dignity without haughtiness? And if — ^when properly vested in robe and cap, and showing dignity in his every 110 THE WISDOM OF CONFUCIUS look — ^his appearance be so imposing that the people look up to and stand in awe of him, is not this moreover to show majesty without fierceness?" "What, tien, do you call the four evils?" said Tsz-chang. The answer here was, "Omitting to instruct the people and then inflicting capital punishment on them — ^which means cruel tyranny. Omitting to give them warning and yet looking for perfection in l3iem — ^which means oppres- sion. Being slow and late in issuing requisitions, and exact- ing strict punctuaHty in the returns — ^which means rob- bery. And likewise, in intercourse with men, to expend and to receive in a stingy manner — ^which is to act the part of a mere commissioner." "None can be a superior man," said the Master, "who does not recognize the decrees of Heaven. "None can have stability in him without a knowledge of the proprieties. "None can know a man without knowing his utterances." THE SAYINGS OF MENCIUS [Translated into English by James Legga] INTRODUCTION A HUNDRED ,years after the time of Confucius the Chinese nation seemed to have fallen back into their original con- dition of lawlessness and oppression. The King's power and authority was laughed to scorn, the people were pil- laged by the feudal nobility, and famine reigned in many districts. The foundations of truth and social order seemed to be overtlirown. There were teachers of immorality abroad, who pubhshed the old Epicurean doctrine, "Let us eat and drink, for to-morrow we die." This teaching was accompanied by a spirit of cold-blooded egotism which extinguished every spark of Confucian altruism. Even the pretended disciples of Confucius confused the precepts of the Master, and by stripping them of their narrow signifi- cance rendered them nugatory. It was at this point that Mang-tsze, "Mang the philosopher," arose. He was sturdy in bodily frame, vigorous in mind, profound in political sagacity and utterly fearless in denouncing the errors of his countrymen. He had been brought up among the dis- ciples of Confucius, in whose province he was bom B.C. 372, but he was much more active and aggressive, less a Mystic than a fanatic, in comparison with his Master. He resolved on active measiures in stemming the tendency of his day. He did indeed surround hiihself with a school of disciples, but instead of making a series of desultory travels, teaching in remote places and along the high-road, he went to the heart of the evil. He presented himself like a second John the Baptist at the courts of kings and princes, and there boldly denounced vice and misrule. It was not difficult for a Chinese scholar and teacher to find 113 114 THE SAYINGS OF MENCIUS access to the highest of the land. The Chinese believed in the divine right of learning, just as they beheved in the divine right of kings. Mang employed every weapon of persuasion in trying to combat heresy and oppression; alternately ridiculing and reproving: now appealing in a burst of moral enthusiasm, and now denouncing in terms of cutting sarcasm the abuses which after all he failed to check. The last prince whom he successftdly confronted was the Marquis of Lu, who turned him carelessly away. He accepted this as the Divine sentence of his failure, "That I have not found in this marquis, a ruler who would hearken to me is an intimation of heaven." Henceforth he lived in retirement until his ninety-seventh year; but from his apparent failure sprang a practical success. His written teachings are amongst the most lively and epigrammatic works of Chinese literature, have done much to keep alive amongst his cotmtrymen the spirit of Confucianism, and even Western readers may drink wisdom from this spring of Oriental lore. The following selections from his sayings well exhibit the spirit of his system of philosophy and moraUty: E. W. BOOK I King Hwuy of Leang PART I Mencius went to see King Hwuy of Leang.^ The king said, "Venerable Sir, since you have not counted it far to come here a distance of a thousand U, may I presume that you are likewise provided with counsels to profit my king- dom?" Mencius replied, "Why must your Majesty use that word profit? What I am likewise provided with are counsels to benevolence and righteousness; and these are my only topics. "If your Majesty say, "What is to be done to profit my kingdom?' the great officers will say, "What is to be done to profit our families?' and the inferior officers and the com- mon people will say, "What is to be done to profit our per- sons?' Superiors and inferiors will try to take the profit the one from the other, and the kingdom will be endangered. In the kingdom of ten thousand chariots, the murderer of his ruler will be the chief of a family of a thousand chariots. In the State of a thousand chariots, the murderer of his ruler will be the chief of a family of a hundred chariots. To have a thousand in ten thousand, and a hun- dred in a thousand, cannot be regarded as not a large al- ' The title of this book in Chinese is— "King Hwuy of Leang; in chapten and sentences." Like the Books of the Confucian Analects, ihose of this work are headed by two or three words at or near the commencement of them. Each Book is divided into two parts. This arrangement was made bjr Chaou K'e, and to him are due also the divisions into chapters, and sen- tences, or paragraphs, containing, it may be, many sentences. 115 116 THE SAYINGS OF MENCIUS lowance; but if righteousness be put last and profit first, they will not be satisfied without snatching all. jliere never was a man trained to benevolence who neglected his parents. There never was a man trained to ri^teousness who made his ruler an after consideration. Let your Majesty likewise make benevolence and right- eousness your only themes — ^Why must you speak of jffofitr When Mencius, another day, was seeing King Hwuy of Lgang, the King went and stood with him by a pond, and, looking round on the wild geese and deer, large and small, said, "Do wise and good princes also take pleasure in these things?" Mencius rephed, "Being wise and good, they then have pleasure in these things. If they are not wise and good, though they have these things, they do not find pfeasure." It is said in the 'Book of Poetry': — "When he planned the commencement of the Marvellous tower, He planned it, and defined it. And the people in crowds undertook the work. And in no time completed it. When he planned the commencement, he said, "Be not in a hurry." But the people came as if they were his children. The king was in the Marvellous park, Where me does were lying down — The does so sleek and fat; With the white birds ghstening. "Oie long was by the Marvellous pond; — How full was it of fishes leaping about!' Eing Wan used the strength of the people to make his tower and pond, and the people rejoiced to do the work, eaDing the tower 'the Marvellous Tower,' and the pond 'the Marvellous Pond,' and being glad that he had his deer, his fishes and turtles. The ancients caused their people to have pleasure as well as themselves, and therefore they •onld enjoy it. In the Declaration of T'ang it is said, 'O Sim, when wilt THE SAYINGS OF MENCIUS lit thou expire? We will die together with thee.' The people wished for Keeh's death, though they should die widi hin. Although he had his tower, his pond, birds and animalE, how could he have pleastue alone?" King Hwuy of Leang said, "Small as my virtue is, in the government of my kingdom, I do indeed exert my mind to the utmost. If the year be bad inside the Ho, I remove as many of the people as I can to the east of it, and convey grain to the country inside. If the year be bad on the east of the river, I act on the same plan. On examining the gar- emmental methods of the neighboring kingdoms, I do not find there is any ruler who exerts his mind as I do. And yet the people of die neighborir^g kings do not decrease, ncH* do my people increase — ^how is this?" Mencius replied, "Your Majesty loves war; allow me to take an illustration from war. The soldiers move forward at the sound of the drum; and when the edges of theur weapons have been crossed, on one side, they throw away their buff coats, trail their weapons behind ihema, and run. Some run a hundred paces and then stop; some run fifty paces and stop. What would you think if theses because tiiey had run but fifty paces, should laugh at those who ran a hundred paces?" llie king said, "They cannot do so. They only did not run a hundred paces; but thejr also ran." Mencius said, "Since your Majesty knows this you have no ground to expect diat your people will be- come more ntunerous than those of the neighboring king- doms. "If the seasons of husbandry be not interfered widi, die grain will be more than can be eaten. If close nets are not jjlowed to enter the pools and ponds, the fish and turtles wiU be more than can be consumed. If the axes and bills enter the hill-forests only at the proper times, the wood will be more than can be used. When the grain and fis^ and turtles are more than can be eaten, and there is mote 118 THE SAYINGS OF MENCIUS wood than can be used, this enables the people to nourish their living and do all o£Bces for their dead, without any feeling against any. But this condition, in which the people nourish tibeir living, and do all o£Bces to their dead without having any feeling against any, is the first step in the Royal way. "Let mulberry trees be planted about tihe homesteads with their five acres, and persons of fifty years will be able to wear silk. In keeping fowls, pigs, dogs, and swine, let not their time of breeding be neglected, and persons of seventy years will be able to eat flesh. Let there not be taken away the time that is proper for the cultivation of the field allotment of a hundred acres, and the family of several mouths will not suffer from hunger. Let careful at- tention be paid to the teaching in the various schools, with repeated inculcation of the filial and fraternal duties, and gray-haired men will not be seen upon the roads, carrying burdens on their backs or on their heads. It has never been ihat the ruler of a State where these results were seen, persons of seventy wearing silk and eating flesh, and the black-haired people suffering neither from hunger nor cold, did not attain to the Royal dignity. "Your dogs and swine eat the food of men, and you do not know to store up of the abundance. There are people dying from fainine on the roads, and you do not know to issue your stores for their relief. When men die, you say, 'It is not owing to me; it is owing to the year.' In what does this differ from stabbing a man and killing him, and then saying, 'It was not I; it was the weapon'? Let your Majesty cease to lay the blame on the year and instantly the people, all under the sky, will come to you." King HvsTiy of Leang said, "I wish quietly to receive your instructions." Mencius replied, "Is there any dif- ference between killing a man with a stick and with a sword?" "There is no difference," was the answer. THE SAYINGS OF MENCIUS 119 Mencius continued, "Is there any difFerence between doing it with a sword and with governmental measures?" "There is not," was the answer again. Mencius then said, "In your stalls there are fat beasts; in your stables there are fat horses. But your people have the look of hunger, and in the fields there are those who have died of famine. This is leading on beasts to devour men. Beasts devour one another, and men hate them for doing so. When he who is called the parent of the people conducts his government so as to be chargeable with lead- ing on beasts to devour men, where is that parental rela- tion to the people? Chung-ne said, "Was he not without posterity who first made wooden images to bury with the dead?' So he said, because that man made the semblances of men and used them for that purpose; what shall be thought of him who causes his people to die of hunger?" King Hwuy of Leang said, "There was not in the king- dom a stronger State than Ts'in, as you, venerable Sir, know. But since it descended to me, on the east we were defeated by Ts'e, and then my eldest son perished; on the west we lost seven himdred li of territory to Ts'in; and on the south we have sustained disgrace at the hands of Ts'oo. I have brought shame on my departed predecessors, and wish on their account to wipe it away once for all. What course is to be pursued to accomplish this?" Mencius replied, "With a territory only a hundred li square it has been possible to obtain the Royal dignity. If your Majesty will indeed dispense a benevolent govern- ment to the people, being sparing in the use of punish- ments and fines, and makkig the taxes and levies of prod- uce light, so causing that the fields shall be ploughed deep, and the weeding well attended to, and that the able- bodied, diu±ig their days of leisure, shall cultivate their fihal piety, fraternal duty, faithfubiess, and truth, serving thereby, at home, their fathers and elder brothers, and. \ 120 THE SAYINGS OF MENCIUS abroad, their elders and superiors, you will then have a people who can be employed with sticks which they have prepared to oppose the strong buflF-coats and sharp weap- ons of the troops of Ts'in and Ts'oo. "The rulers of those States rob their people of their time, so that they cannot plough and weed their fields in order to support their parents. Parents sufiFer from cold and hun- ger; elder and younger brothers, wives and children, are separated and scattered abroad. Those rulers drive their people into pitfalls or into the water; and your Majesty will go to punish them. In such a case, who will oppose your Majesty? In accordance with this is the saying, 'The be- nevolent has no enemy I' I beg your Majesty not to doubt what I said." Mencius had an interview with King Seang* of Leang. When he came out he said to some persons, "When I looked at him from a distance, he did not appear like a ruler; when I drew near to him, I saw nothing venerable about him. Abruptly he asked me, 'How can the kingdom, all under the sky, be settled?' I replied, 'It will be settled by being united under one sway.' " "Who can so unite it?' he asked. "I replied, 'He who has no pleasure in killing men can so unite it.' " 'Who can give it to him?' he asked. "I rephed, 'All under heaven will give it to him. Does your Majesty know the way of the growing grain? During the seventh and eighth montbs, when drought prevails, the plants become dry. Then the clouds collect densely in * Seang was the son of King Hwuy. The first year of his reign is sup- posed to be B.C. 317. Seang's name was Hih. As a posthumous epithet, Seang has various meanings: "Land-enlarger and Virtuous"; "Successful m Arms." The interview here recorded seems to have taken place im- mediately after Hih's accession, and Mencius, it is said, was so disap- pointed by it that he soon after left the country. THE SAYINGS OF MENCIUS 121 the heavens, and send down torrents of rain, so that the grain erects itself as if by a shoot. When it does so, who can keep it back? Now among those who are shepherds of men throughout the kingdom, there is not one who does not find pleasure in killing men. If there were one who did not find pleasure in killing men, all the people under the sky would be looking towards him with outstretched necks. Such being indeed the case, the people would go to him as water flows downwards with a rush, which no one can repress." King Seuen of Ts'e asked, saying, "May I be informed by you of the transactions of Hwan of Ts'e and Wan of Ts 'in?^ Mencius replied, "There were none of the disciples of Chung-ne who spoke about the aflFairs of Hwan and Wan, and therefore they have not been transmitted to these after-ages; your servant has not heard of them. If you will have me speak, let it be about the principles of attaining to the Royal sway." The king said, "Of what kind must his virtue be who can attain to the Royal sway?" Mencius said, "If he loves and protects the people, it is impossible to prevent him from attaining it." The king said, "Is such an one as poor I competent to love and protect the people?" "Yes," was the reply. "From what do you know that I am competent to that?" "I have heard," said Mencius, "from Hoo Heih the following inci- dent: — ^"The king,' said he, was sitting aloft in the hall, when some people appeared leading a bull past below it. The king saw it, and asked where the bull was going, and being answered that they were going to consecrate a bell with its blood, he said, "Let it go, I cannot bear its fright- ened appearance — as if it were an innocent person going to the place of death." They asked in reply whether, if they did so, they should omit the consecration of the bell. 122 THE SAYINGS OF MENCIUS but the king said, "How can that be omitted? Change it for a sheep." I do not know whether this incident oc- curred." "It did," said the king, and Mencius replied, "The heart seen in this is sufiScient to cany you to the Royal sway. The people all supposed that yoiu- Majesty grudged the animal, but your servant knows surely that it was your Majesty's not being able to bear the sight of the creature's distress which made you do as you did." The king said, "You are right; and yet there really was an appearance of what the people imagined. But though Ts'e be narrow and small, how should I grudge a bull? In- deed it was because I could not bear its frightened appear- ance, as if it were an innocent person going to the place of death, that therefore I changed it for a sheep." Mencius said, "Let not your Majesty deem it strange that the people should think you grudged the animal. When you changed a large one for a small, how should they know the true reason? If you felt pained by its being led witliout any guilt to the place of death, what was there to choose between a bull and a sheep?" The king laughed and said, "What really was my mind in the matter? I did not grudge the value of the bull, and yet I changed it for a sheepl There was reason in the people's saying that I grudged the creature." Mencius said, "There is no harm in their saying so. It was an artifice of benevolence. You saw the bull, and had not seen the sheep. So is the superior man affected to- wards animals, that, having seen 'Jiem alive, he cannot bear to see them die, and, having heard their dying cries, he cannot bear to eat their flesh. On this account he keeps away from his stalls and kitchen." The king was pleased and said, "The Ode says. What other men have in their minds, I can measure by reflection.' THE SAYINGS OF MENCIUS 123 This might be spoken of you, my Master. I indeed did the thing, but when I turned my thoughts inward and sought for it, I could not discover my own mind. When you. Master, spoke tiiose words, the movements of compassion began to work in my mind. But how is it that this heart has in it what is equal to the attainment of the Royal sway?" Mencius said, "Suppose a man were to make this state- ment to your Majesty, 'My strength is sufiBcient to hft three thousand catties, but is not sufficient to lift one feather; my eyesight is sharp enough to examine the point of an autumn hair, but I do not see a wagon-load of fagots,* would your Majesty allow what he said?" "No," was the king's remark, and Mencius proceeded, "Now here is kind- ness sufficient to reach to animals, and yet no benefits are extended from it to the people — ^how is this? is an excep- tion to be made here? The truth is, the feather's not being lifted is because the strength was not used; the wagon-load of firewood's not being seen is because the eyesight was not used; and th^ people's not being loved and protected is because the Idndness is not used. Therefore your Maj- esty's not attaining to the Royal sway is because you do not do it, and not because you are not able to do it." The king asked, "How may the difiFerence between him who does not do a thing and him who is not able to do it be graphically set forth?" Mencius repBed, "In such a thing as taking the T'ae mountain under your arm, and leaping with it over the North Sea, if you say to people, 'I am not able to do it,' that is a real case of not being able. In such a matter as breaking off a branch from a tree at the order of a superior, if you say to people, 'I am not able to do it,' it is not a case of not being able to do it. And so your Majesty's not attaining to the Royal sway is not such a case as that of taking the T'ae mountain under your arm and leaping over the North Sea with it; but it is a case like that of breaking off a braach from a tree. 124 THE SAYINGS OF MENCIUS "Treat with reverence due to age the elders in your ovm family, so that those in the famiHes of others shall be sim- ilarly treated; treat with the kindness due to youth the yoimg in your own family, so that those in the families of others shall be similarly treated — do this and the kingdcan may be made to go round in your pahn. It is said in the 'Book of Poetry,' 'His example acted on his wife, Extended to his brethren. And was felt by all the clans and States;' telling us how King Wan simply took this kindly heart, and exercised it towards those parties. Therefore the carrying out of the feeling of kindness by a ruler will suffice for the love and protection of all within the four seas; and if he do not carry it out, he will not be able to protect his wife and children. The way in which the ancients came greatiy to surpass other men was no other than this, that they car- ried out well what they did, so as to affect others. Now your kindness is sufBcient to reach to animals, and yet no benefits are extended from it to the people. How is this? Is an exception to be niade.here? "By weighing we know what things are light, and what heavy. By measuring we know what things are long, and what short. All things are so dealt with, and the mind re- quires specially to be so. I beg your Majesty to measure it "Yotir Majesty collects your equipments of war, ea- dangers your soldiers and o£Bcers and excites the resent- ment of the various princes — do these things cause you pleasure in your mind?" The king said, "No. How should I derive pleasure from these things? My object in them is to seek for what I greatly desire." Mencius said, "May I hear from you what it is that your Majesty greatly desires?" THE SAYINGS OF MENCIUS 125 The king laughed, and did not speak. Mencius resumed, "Are you led to desire it because you have not enough of rich and sweet food for your mouth? or because you have not enough of light and warm clothing for your body? or because you have not enough of beautifully colored ob- jects to satisfy your eyes? or because there are not voices and soimds enough to fill your ears? or because you have not enough of attendants and favorites to stand before you and receive your orders? Your Majesty's various officers are stifficient to supply you with aU these things. How can your Majesty have such a desire on account of them?" "No," said the king, "my desire is not on account of them." Mencius observed, "Then what your Majesty greatly de- sires can be known. You desire to enlarge your territories, to have Ts'in and Ts'oo coming to your court, to rule the Middle States, and to attract to you the barbarous tribes that surround them. But to do what you do in order to seek for what you desire is like climbing a tree to seek for fish." "Is it so bad as that?" said the king. "I apprehend it is worse," was the reply. "If you climb a tree to seek for fish, aldiough you do not get the fish, you have no subsequent calamity. But if you do what you do in order to seek for what you desire, doing it even with all your heart, you will assuredly afterwards meet with calamities." The kiag said, "May I hear what they will be?" Mencius replied, "If the people of Tsow were fighting with tiie people of Ts'oo, which of them does your Majesty think would conquer?" 'The people of Ts'oo would conquer," was the answer, and Mencius pursued, "So then, a small State cannot contend with a great, few cannot contend with many, nor can the weak contend with the strong. The territory within the seas would embrace nine divisions, each of a thousand li square. AU Ts'e together is one of them. If with one part you try to subdue the other eight, what is the diEFerence between that and Tsow's contending with Ts'oo? With the 126 THE SAYINGS OF MENCIUS desire which you have, you must turn back to liie proper course for its attainment. "Now, if your Majesty will institute a government whose action shall all be benevolent, this will cause all the officers in the kingdom to wish to stand in your Majesty's court, the farmers all to wish to plough in your Majesty's fields, the merchants, both travelling and stationary, all to wish to store their goods in your Majesty's market-places, travel- lers and visitors all to wish to travel on your Majesty's roads, and all under heaven who feel aggrieved by their rulers to wish to come and complain to your Majesty. When they are so bent, who wiU be able to keep them back?" The king said, "I am stupid and cannot advance to this. But I wish you, my Master, to assist my intentions. Teach me clearly, and altiiough I am deficient in intelligence and vigor, I should like to try at least to institute such a govern- ment." Mencius replied, "They are only men of education, who, without a certain Hvelihood, are able to maintain a fixed heart. As to the people, if they have not a certain liveli- hood, they will be found not to have a fixed heart. And if they have not a fixed heart, there is nothing which they will not do in the way of self-abandonment, of moral de- flection, of depravity, and of wild license. When they have thus been involved in crime, to follow them up and punish them, is to entrap the people. How can such a thing as entrapping the people be done under the rule of a benevolent man?" "Therefore, an intelligent ruler will regulate ihe liveli- hood of the people, so as to make sinre tihat, above, they shall have sufficient wherewith to serve their parents, and below, sufficient wherewith to support their wives and children; that in good years they shall always be abun- dantly satisfied, and that in bad years they shall not be in THE SAYINGS OF MENCIUS 127 danger of perishing. Af terthis he may urge ihem, and they will proceed to what is good, for in this case the people will follow after that with I'eadiness. "But now the hvelihood of the people is so regulated, that, above, they have not suflBcient wherewith to serve their parents, and, below, they have not suflBcient where- with to support their wives and children; even in good years their lives are always embittered, and in bad years they are in danger of perishing. In such circumstances their only object is to escape from death, and they are afraid they will not succeed in doing so — what leisure have they to cultivate propriety and righteousness? "If your Majesty wishes to carry out a benevolent gov- ernment, why not turn back to what is the essential step to its attainment? "Let mulberry trees be planted about the homesteads with their five acres, and persons of fifty years will be able to wear silk. In keeping fowls, pigs, dogs, and swine, let not their times of breeding be neglected, and persons of seventy years will be able to eat flesh. Let there not be taken away the time that is proper for the cultivation of the field-allotment of a hundred acres, and the family of eight mouths will not suffer from hunger. Let careful at- tention be paid to the teaching in the various schools, with repeated inculcation of the filial and fraternal duties, and gray-haired men will not be seen upon the roads, carrying burdens on their backs or on their heads. It has never been that the ruler of a State, where these results were seen, the old wearing silk and eating flesh, and the black-haired people suffering neither from hunger nor cold, did not at- tain to the Royal dignity." [Boohs II, III, and IV are omitted] BOOK V Wan Chang^ PART I Wan Chang asked Mencius, saying, "When Shun went into the fields, he cried out and wept towards the pitying heavens. Why did he cry out and weep?" Mencius replied, "He was dissatisfied and fuU of earnest desire." Wan Chang said, "When his parents love him, a son re- joices and forgets them not; and when they hate him, though they punish him, he does not allow himself to be dissatisfied. Was Shun then dissatisfied with his parents?" Mencius said, "Ch'ang Seih asked Kung-ming Kaou, say- ing, 'As to Shun's going into the fields, I have received your instructions; but I do not understand about his weeping and crying out to the pitying heavens, and to his parents.' Kung-ming Kaou answered him, "You do not understand that matter.' Now Kung-ming Kaou thought that the heart of a fihal son like Shim could not be so free from sorrow as Seih seemed to imagine he might have been. Shun would be saying, 'I exert my strength to cultivate the fields, but I am thereby only discharging my duty as a son. What is there wrong in me that my parents do not love me?' "The emperor caused his own children — ^nine sons and two daughters — ^the various oflBcers, oxen and sheep, store- * The Book is named from Wan Chang, who is almost the only inter- locutor with Mencius in it. The tradition is that it was in conipany with Wan's disciples that Mencius, ba£3ed in all his hopes of doing public serv- ice, and having retired into privacy, composed the Seven Books which constitute his works. The part which follows is all occupied with dis- cussions in vindication of Shun and other ancient worthies. 128 THE SAYINGS OF MENCIUS 129 houses and granaries, all to be prepared for the service of Shun amid ^e channeled fields. Most of the officers in the empire repaired to him. The emperor designed that he should superintend the empire along with himself, and then to transfer it to him. But because his parents were not in accord with him, he felt like a poor man who has no- where to turn to. "To be an object of complacency to the officers of the empire is what men desire; but it was not sufficient to re- move the sorrow of Shun. The possession of beauty is what men desire: but though Shun had for his wives the two daughters of the emperor, it was not sufficient to remove his sorrow. Riches are what men desire, but though the empire was the rich property of Shtm, it was not enough to remove his sorrow. Honors are what men desire, but though Shun had the dignity of being the son of Heaven, it was not sufficient to remove his sorrow. The reason why his being the object of men's complacency, the possession of beauty, riches, and honors, coiild not remove his sorrow was because it could be removed only by his being in en- tire accord with his parents. "The desire of a child is towards his father and mother. When he becomes conscious of tibe attractions of beauty, his desire is towards young and beautiful women. When he comes to have a wife and children, his desire is towards them. When he obtains office, his desire is towards his ruler; and if he cannot get the regard of his ruler, he bums within. But the man of great fiUal piety, all his life, has his desire towards his parents. In the great Shun I see the case of one whose desire was towards them when he was fifty years old." Wan Chang asked Mencius, saying, "It is said in the "Book of Poetry,' 'How do we proceed in taking a wife? Announcement must first be made to our parents.' 130 THE SAYINGS OF MENCIUS If the rule be indeed as thus expressed, no one ought to have illustrated it so well as Shun — ^how was it that Shun's marriage took place without his informing his parents?" Mencius replied, "If he had informed them, he would not have been able to marry. That male and female dwell to- gether is the greatest of human relations. If Shun had in- formed his parents, he must have made void this greatest of human relations, and incurred thereby their resentment. It was on this account that he did not inform them." Wan Chang said, "As to Shun's marrying without mak- ing announcement to his parents, I have heard your in- structions. But how was it that the emperor gave him his daughters as wives without informing his parents?" Men- cius said, "The emperor also knew that, if he informed his parents, he could not have given him his daughters as wives." Wan Chang said, "His parents set Shim to repair a granary, and then removed the ladder by which he had ascended; after which Koo-sow set fire to it. They sent him to dig a well, from which he managed to get out; but they, not faiowing this, proceeded to cover it up. His brother, Seang, said, 'Of this scheme to cover up the city-farming gentleman the merit is all mine. Let my parents have his oxen and sheep; let them have his granaries and store- houses. His shield and spear shall be mine; his lute shall be mine; his carved bow shall be mine; and I will make his two wives attend foi; me to my bed.' Seang then went away and entered Shun's house, and there was Shun upon a oouch with his lute. Seang said, T am come simply because I was thinking anxiously about you,' and at the same time he looked ashamed. Shun said to him, 'There are all my officers; do you take the management of them for me.' I do not know whether Shun was ignorant of Seang's wishing to Idll him." Mencius replied, "How could he be ignorant of it? But when Seang was sorrowful, he was also sorrow- THE SAYINGS OF MENCIUS 131 ful, and when Seang was joyful, he was also joyful." Wan Chang continued, "Then was Shun one who re- joiced hypocritically?" "No," was the reply. "Formerly some one sent a present of a live fish to Tsze-ch'an of Ch 'ing. Tsze-ch'an ordered his pond-keeper to feed it in the pond; but the man cooked it and reported the execu- tion of his commission, saying. When I first let it go, it looked embarrassed. In a httle while it seemed to be some- what at ease, and then it swam away as if delighted.' 'It had got into its element!' said Tsze-ch'an. The pond-keeper went out and said, "Who calls Tsze-ch'an wise? When I had cooked and eaten the fish, he said, "It has got into its elementl It has got into its element!" ' Thus a superior man may be imposed on by what seems to be as it ought to be, but it is difficult to entrap him by what is contrary to right principle. Seang came in the way ia which the love of his elder brother would have made him come, and therefore Shun truly believed him, and rejoiced at it. What hypoc- risy was there?" Wan Chang said, "Seang made it his daily business to kill Shim; why was it that, when the latter was raised to be the son of Heaven, he only banished him?" Mencius re- plied, "He invested him with a State, and some have said that it was banishing him." When Chang said, "Shun ban- ished the Superintendent of Works to Yew-chow, sent away Hwan-tow to Mount Ts'img, slew the Prince of San Meaou in San-wei, and imprisoned K'wan on Mount Yu. When tiiose four criminals were thus dealt with, all under heaven submitted to him; it was a cutting o£F of men who were destitute of benevolence. But Seang was of all men the most destitute of benevolence, and Shun invested him with the State of Pe; of what crime had the people of Pe been guilty? Does a benevolent man really act thus? In the case of other men, he cut them o£F; in the case of his "Brother, he invested him with a State." Mencius repUed, 132 THE SAYINGS OF MENCIUS "A benevolent man does not lay up anger, nor cherish re- sentment against his brother, but only regards him with affection and love. Regarding him with affection, he wishes him to enjoy honor; loving him, he wishes him to be rich. The investing him with Pe was to enrich and ennoble him. If while Shun himself was emperor, his brother had been a common man, could he have been said to regard him with affection and love?" Wan Chang said, "I venture to ask what is meant by some saying that it was a banishing of Seang." Mencius replied, "Seang cotdd do nothing of himself in his State. The emperor appointed an o£Bcer to manage its govern- ment, and to pay over its revenues to him; and therefore it was said that it was a banishing of him? How indeed could he be allowed the means of oppressiug the people there? Nevertheless, Shun wished to be continually seeing him, and therefore he came tmceasingly to court, as is signified in that expression, 'He did not wait for the rendering of tribute, or affairs of government, to receive the prince of Pe.'" Heen-k'ew Mung asked Mencius, saying, "There is the old saying, 'An officer of complete virtue cannot be em- ployed as a minister by his ruler, nor treated as a son by his father.* Shun stood with his face to the south, and Yaou, at the head of aU the feudal princes, appeared in his court with his face to the north. Koo-sow also appeared at Shun's court with his face to the north; and when Shun saw him, his countenance assumed a look of distress. Confucius said, 'At this time the empire was in a perilous condition indeedl How unsettled was its state!' I do not know whether what is thus said really took place." Mencius said, "No. These are not the words of a superior man, but the sayings of an uncultivated person of the east of Ts'e. When Yaou was old. Shun took the management of affairs for him. It is said in the Canon of Yaou, 'After twenty-eight years. Fang- THE SAYINGS OF MENCIUS 188 heun demised, and the people mourned for him as for a parent three years. All within the four seas, the eight in- struments of music were stopped and hushed." Confucius said. There are not two sims in the sky, nor two sovereigns over the people. If Shim had aheady been in the position of the son of Heaven, and had moreover led on all the feudal princes of the empire to observe the three years' mourning for Yaou, there must in that case have been tw» sons of Heaven.' " Heen-k ew Mung said, "On the point of Shun s not em- ploying Yaou as a minister, I have received your instruc- tions. But it is said in the 'Book of Poetry,' 'Under the wide heaven. All is the king's land; Within the sea-boundaries of the land. All are the king's servants.' When Shun became emperor, I venture to ask how it was that Koo-sow was not one of his servants." Mencius ro- phed, "That Ode is not to be understood in that way; it speaks of being laboriously engaged in the king's business^ and not being able to nourish one's parents, as if the sub- ject of it said. This is all the king's business, but I alone ara supposed to have abihty, and made to toil in it.' Therefore those who explain the Odes must not insist on one term so as to do violence to a sentence, nor on a sentence so as to do violence to the general scope. They must try with their thoughts to meet that scope, and then they will apprehend it. If we simply take single sentences, there is that in the Ode called the Tfun Han,' 'Of the remnant of Chow, among the black-haired people. There will not be half a man left.' If it had really been as thus expressed, then not an indlvidr ual of the pepple of Chow would have been left. "Of all that a fihal son can attain to, there is nothtng 134 THE SAYINGS OF MENCIUS greater than his honoring his parents. Of what can be at- tained to in honoring one's parents, there is nothing greater than the nourishing them with the empire. To be the father of the son of Heaven is the height of honor. To be nour- ished with the empire is the height of nourishment. In this was verified the sentiment in the 'Book of Poetry,* "Ever thinking how to be fihal, His filial mind was the model which he supplied.' "In the 'Book of History' it is said, "With respectful serv- ice he appeared before Koo-sow, looking grave and awe- struck, till Koo-sow also was transformed by his example.' This is the true case of the scholar of complete virtue not being treated as a son by his father." Wan Chang said, "It is said that Yaou gave the empire to Shun; was it so?" Mencius replied, "No; the emperor cannot give the empire to another." "Yes; but Shtin pos- sessed the empire. Who gave it to him?" "Heaven gave it to him," was die reply. "'Heaven gave it to him'; did Heaven confer the ap- pointment on him with specific injunctions?" Mencius said, "No; Heaven does not speak. It simply showed its will by his personal conduct, and by his conduct of affairs." " 'It showed its will by his personal conduct, and by his conduct of affairs,' " returned the other; "how was diis?" Mencius said, "The emperor can present a man to Heaven, but he cannot make Heaven give that man the empire. A feudal prince can present a man to the emperor to take his place, but he cannot make the emperor give the princedom to that man. A great officer can present a man to his prince, but he cannot cause the prince to make that man a great officer in his own room. Anciently Yaou presented Shun to Heaven, and Heaven accepted him; he displayed him to the people, and the people accepted him. Therefore I say. Heaven does not speak. It simply indicated- its will by his personal conduct, and by his conduct of affairs.' " THE SAYINGS OF MENCIUS 135 Chang said, "I presume to ask how it was that Yaou pre- sented Shun to Heaven, and Heaven accepted him, and displayed him to the people, and the people accepted him." The reply was, "He caused him to preside over the sacrifices, and all the Spirits were well pleased with them; thus it was that Heaven accepted him. He caused him to preside over the conduct of affairs, and affairs were well administered, so that all the people reposed under him; thus it was that the people accepted him. Heaven gave the empire to him, and the people gave it to him. Therefore I said, 'The emperor cannot give the empire to another.' "Shun assisted Yaou in the government for twenty and eight years; this was more than man could have done, and was from Heaven. When the three years' mourning conse- quent on the death of Yaou were accomplished. Shim withdrew from the son of Yaou to the south of the south- em Ho. The princes of the empire, however, repairing to court, went not to the son of Yaou, but to Shun. Litigants went not to the son of Yaou, but to Shun. Singers sang not the son of Yaou, but Shim. Therefore I said that it was Heaven that gave him the empire. It was after this that he went to the Middle State, and occupied the seat of the son of Heaven. If he had before these things taken up his resi- dence in the palace of Yaou, and applied pressure to his son, it would have been an act of usurpation, and not the gift of Heaven. "This view of Shim's obtaining the empire is in accord- ance with what is said in The Great Declaration — ^"Heaven sees as my people see. Heaven hears as my people hear.' " Wan Chang said, "People say, 'When the disposal of the empire came to Yu, his virtue was inferior to that of Yaou and Shun, and he did not transmit it to the worthiest, but to his son.' Was it so?" Mencius rephed, "No; it was not so. When Heaven gave the empire to the worthiest, it was given to the worthiest; when Heaven gave it to the son of 136 THE SATINGS OF MENCIUS the preceding emperor, it was given to tiiat son. Formerly Shun presented Yu to Heaven for a period of seventeen years; and when the three years' mourning, consequent on tie death of Shim, were accomplished, Yu withdrew from the son of Yu to Yang-shing. The people of the empire fol- lowed him as, after the death of Yaou, they had not fol- lowed his son, but followed Shun. Yu presented Yih to Heaven for a period of seven years; and when the three years' mourning consequent on the death of Yu were ac- complished, Yih withdrew from the son of Yu to the north of Mount Ke. The princes repairing to court, and htigants, went not to Yih, but to K'e, saying, 'He is the son of our ruler.' Singers did not sing Yih, but they sang K'e, saying, 'He is the son of our ruler.' "That Tan-choo was not equal to his father, and Shun's son also not equal to his; that Shun assisted Yaou, and Yu assisted Shim, for a period of many years, conferring bene- fits on the people for a long time; that K'e was virtuous and able, and could reverentiiy enter into and continue the ways of Yu; that Yih assisted Yu for a period of a few years, conferring benefits on the people not for a long time; that the length of time that Shun, Yu, and Yih, as- sisted in the government was so different; and that the sons of the emperors were one a man of talents and virtue, and the other two inferior to their fathers: — all these things were from Heaven, and what could not be produced by man. That which is done without any one's seeming to do it is from Heaven. That which comes to pass without any one's seeming to bring it about is from Heaven. "In the case of a private man's obtaining the empire, there must be in him virtue equal to that of Shun and Yu, and moreover there must be the presenting him to Heaven by the preceding emperor. It was on this latter account that Chung-ne did not obtain the kingdom. "When die throne descends by natural succession, he THE SAYINGS OF MENCIUS 137 who is dispkced by Heaven must be like Keeh or Chow. It was on this accoimt that Yih, E Yin, and the duke of Chow did not obtain the kingdom. "E Yin assisted Tang so that he became sovereign of the kingdom. After the demise of T'ang, T ae-ting having died wi^out being appointed in his place, Wae-ping reigned two years, and Chung-jin four, T'ae-Keah then was turn- ing upside down the canons and examples of T ang, and E Yin placed him in T'ung for three years. There he re- pented of his errors, was contrite, and reformed himself. In T'ung he came to dwell in benevolence and moved to- wards righteousness, during those three years Hstening to the lessons given to him by E Yin, after which that minis- ter again returned with him to Poh. '"iTie duke of Chow's not getting the kingdom was like that of Yih's not getting the Qirone of Hea, or E Yin's that of Yin. "Confucius said, "T'ang and Yu resigned the throne to the worthiest; the founders of the Hea, Yin, and Chow dynasties transmitted it to their sons. The principle of righteousness was the same in all the cases.' " Wan Chang asked Mencius, saying, "People say that E Yin sought an introduction to T'ang by his knowledge of cookery; was it so?" Mencius replied, "No, it was not so. E Yin was farming in the lands of the State of Sin, delight- ing in the principles of Yaou and Shun. In any matter con- trary to the righteousness which they prescribed, or to the course which they enjoined, though he had been salaried with the empire, he would not have regarded it; though there had been yoked for him a thousand teams, he would not have looked at them. In any matter contrary to the righteousness which they prescribed, or to the course which they enjoined, he would not have given nor taken even a single straw. "Tang sent persons with presents of silk to ask him to 138 THE SAYINGS OF MENCIUS enter his service. With an air of indifference and self- satisfaction, he said. What can I do with these silks with which Tang invites me? Is it not best for me to abide in these channeled fields, and therein dehght myself with the principles of Yaou and Shun?' "T'ang thrice sent persons thus to invite him. After this, with the change of purpose displayed in his countenance, he spoke in a different style, saying, 'Instead of abiding in the channeled fields, and therein delighting myself with the principles of Yaou and Shun, had I not better make this ruler one after the style of Yaou and Shim? had I not bet- ter make this people like the people of Yaou and Shun? had I not better in my own person see these things for myself? Heaven's plan in the production of this people is this: — ^That they who are first informed, should instruct those who are later iq being informed, and those who first apprehend principles should instruct those who are slower to do so. I am the one of Heaven's people who have first apprehended; I will take these principles and instruct this people in them. If I do not instruct them, who will do so?* "He thought that among aU the people of the kingdom, even the private men and women, if Qiere were any that did not enjoy such benefits as Yaou and Shun conferred, it was as if he himself pushed them into a ditch. He took upon himself the heavy charge of all under Heaven in this way, and therefore he went to T'ang, and pressed upon him the duty of attacking Hea, and saving die people. "I have not heard of one who bent himself and at the same time made others straight; how much less coidd one disgrace himself, and thereby rectify the whole king- dom? The actions of the sages have been different. Some have kept far away from ofiBce, and others have dravvm near to it; some have left their oflBces, and others have not done so; that in which these difEerent courses all THE SAYINGS OF MENCIUS 139 meet, is simply the keeping of their persons pure. "I have heard that E Yin sought an introduction to T ang by the principles of Yaou and Shun; I have not heard he did so by his knowledge of cookery. "In the 'Instructions of E,' it is said, 'Heaven, destroying Keeh, commenced attacking him in the palace of Muh; we commenced in foh.' " Wan Chang asked Mencius, saying, "Some say that Con- fucius in Wei lived with an ulcer-doctor, and in Ts'e with Tseih Hwan, the chief of the eunuchs; was it so?" Mencius said, "No, it was not so. Those are the inventions of men fond of strange things. "In Wei he lived in the house of Yen Ch'ow-yew. The wife of the officer Mei and the wife of Tsze-lu were sisters. Mei-tsze spoke to Tsze-lu, saying, 'If Confucius will lodge with me, he may get to be a high noble of Wei.' Tsze-lu re- ported this to Confucius, who said, "That is as ordered by Heaven.' Confucius advanced according to propriety, and retired according to righteousness. In regard to his obtain- ing office and honor or not obtaining them, he said, 'That is as ordered.' But if he had lodged with an ulcer-doctor and with Tseih Hwan, the chief of the eunuchs, that would neither have been according to righteousness nor any or- dering of Heaven. "When Confucius, being dissatisfied in Lu and Wei, had left those States, he met with the attempt of Hwan, the master of the Horse, in Sung, to intercept and kill him, so that he had to pass through Simg in the dress of a private man. At that time, though he was in circumstances of dis- tress, he lodged in the house of Ching-tsze, the minister of works, who was then a minister of Chow, the marquis of Ch'in. "I have heard that ministers in the service of a court may be known from those to whom they are hosts, and that ministers coming from a distance may be known from 140 THE SAYINGS OF MENCIUS those with whom they lodge. If Confucius had lodged with an ulcer-doctor and with Tseih Hwan, the chief of the eunuchs, how could he have been Confucius?" Wan Chang asked Mencius, saying, "Some say that Pih- le He sold himself to a cattle-keeper of Ts 'in for five sheep- skins, and fed his cattle for him, to seek an introduction to Duke Muh of Ts 'in; is this true?" Mencius said, "No, it was not so. This is the invention of some one fond of strange things. "Pfib-le He was a man of Yu. The people of Ts'in by the inducement of a peih of Ch'uy-Keih and a team of Keuh- ch'an horses were asking liberty to march through Yu to attack Kwoh. Kung Che-k'e remonstrated with the duke of Yu, asking him not to grant their request, but Pih-le He did not remonstrate. "When he knew that the duke of Yu was not to be re- monstrated with, and went in consequence from that State to Ts'in, he had reached the age of seventy. If by that time he did not know that it would be a disgraceful thing to seek for an introduction to Duke Muh of Ts'in by feeding cattle, could he be called wise? But not remonstrating where it was of no use to remonstrate, could he be said not to be wise? Knowing that the duke of Yu would be ruined, and leaving his State before that event, he could not be said to be not wise. As soon as he was advanced in Ts'in, he knew that Duke Muh was one with whom he could have a field for action, and became chief minister to him; could he be said to be not wise? Acting as chief minister in Ts'in, he made his ruler distinguished throughout the king- dom, and worthy to be handed down to future ages; if he had not been a man of talents and virtue, could he have done this? As to seUin'g himself in order to bring about the destruction of his ruler, even a villager who had a regard for himself, would not do such a thing; and shall we say that a man of talents and virtue did it?" THE SHI-KING [Metrical translation by James Legge] INTRODUCrnON The wisdom of Confucius as a social reformer, as a teacher and guide of the Chinese people, is shown in many ways. He not only gave them a code of personal deportment, providing them widi rules for the etiquette and ceremony of life, but he instilled into them that profound spirit of domestic piety which is one of the strongest features in tiie Chinese character. He took measures to secure also the in- tellectual cultivation of his followers, and his Five Canons contain all the most ancient works of Chinese Hterature, in the departments of poetry, history, philosophy, and leg- islation. The Shi-King is a collection of Chinese poetry made by Confucius himself. This great anthology consists of more than three hundred pieces, covering the whole range of Chinese lyric poetry, the oldest of which dates some eighteen centuries before Christ, while the latest of the selections must have been written at the beginning of the sixth century before Christ. These poems are of the highest interest, and even nowadays may be read with de- light by Europeans. The ballad and the hymn are among the earliest forms of national poetry, and the contents of the Shi-King naturally show specimens of lyric poetry of this sort. We find there not only hymns, but also ballads of a really fine and spirited character. Sometimes the poems celebrate the common pursuits, occupations, and incidents of life. They rise to the exaltation of the epithalamium, or of the vintage song; at other times they deal with senti- ment and human conduct, being in the highest degree sen- tentious and epigrammatic. We must give the credit to 143 144 THE SHI-KING Confucius of having saved for us the hterature of China, and of having set his people an example in preserving the monuments of a remote antiquity. While the hteratures of ancient Greece and Rome have largely perished in the convulsions that followed the breaking up of the Roman empire in Europe, when the kingdom of China fell into disorder and decrepitude this one great teacher stepped forward to save the precious record of historic fact, philo- sophical thought, and of legislation as well as poetry, from being swept away by the deluge of revolution. Confucius showed his wisdom by the high value he set upon the poetry of his native land, and his name must be set side by side with that of the astute tyrant of Athens who collected the poems of Homer and preserved them as a precious heritage to the Greek world. Confucius has given us his opinion with regard to the poems of the Shi-King. No man, he says, is worQi speaking to who has not mastered the poems of an anthology, the perusal of which elevates the mind and purifies it from all corrupt thoughts. Thanks to the work of modem scholarship, Enghsh readers can now verify this dictum for themselves. E.W. PART L— LESSONS FROM THE STATES BOOK I The Odes of Chow and the South CELEBRATING THE VIRTUE OF KING WANS BRIDE HarkI from the islet in the stream the voice Of the fish-hawks that o'er tiheir nests rejoice! From them our thoughts to that young lady go, Modest and virtuous, loth herself to show. Where could be found to share our prince's state. So fair, so virtuous, and so fit a mate? See how the duckweed's stalks, or short or long. Sway left and right, as moves the current strongi So hard it was for him the maid to find! By day, by night, our prince with constant mind Sought for her long, but all his search was vain. Awake, asleep, he ever felt the pain Of longing thought, as when on restless bed. Tossing about, one turns his fevered head. Here long, there short, afloat the duckweed lies; But caught at last, we seize the longed-for prize. The maiden modest, virtuous, coy, is found; Strike every lute, and joyous welcome sound. Ours now, the duckweed from the stream we bear. And cook to use with other viands rare. He has the maiden, modest, virtuous, bright; Let bells and drums proclaim our great delight. 145 146 THE SHI-KING CELEBRATING THE INDUSTRY OF KING WAN's QtTEEN Sweet was the scene. The spreading dolichos Extended far, down to the valley's depths, With leaves luxuriant. The orioles Fluttered around, and on the bushy trees In throngs collected — ^whence their pleasant notes Resounded far in richest melody. The spreading doHchos extended far. Covering the valley's sides, down to its depths, With leaves luxuriant and dense. I cut It down, then boiled, and from the fibres spun Of cloth, both fine and coarse, large store. To wear, unwearied of such simple dress. Now back to my old home, my parents dear To see, I go. The matron I have told. Who will announcement make. Meanwhile my clothes, My private clothes I wash, and rinse my robes. Which of them need be rinsed? and which need not? My parents dear to visit, back I go. IN PRAISE OF A BRIDE Graceful and yoimg the peach-tree stands; How rich its fiowers, all gleaming brightl This bride to her new home repairs; Chamber and house she'll order right. Graceful and yotmg the peach-tree stands; Large crops of fruit it soon will show. This bride to her new home repairs; Chamber and house her sway shall know. THE SHI -KING 147 Graceful and young the peach-tree stands, Its fohage clustering green and fuU. This bride to her new home repairs; Her household will attest her rule. CELEBRATING T AE-SZE S FREEDOM FROM JEALOUSY In the South are the trees whose branches are ben^ And droop in such fashion that o'er their extent All the dolichos' creepers fast cling. See our princely lady, from whom we have got Rejoicing that's endless! May her happy lot And her honors repose ever bring! In the South are the trees whose branches are bent. And droop in such fashion that o'er their extent All the dolichos' creepers are spread. See our princely lady, from whom we have got Rejoicing that's endless! Of her happy lot And her honors the greatness ne'er fade! In the South are the trees whose branches are bent, And droop in such fashion that o'er their extent All the doHchos' creepers entwine. See our princely lady, from whom we have got Rejoicing that's endless! May her happy lot And her honors complete ever shine! THE FRUTIFULNESS OF THE LO^ST Ye locusts, winged tribes. Gather in concord fine; Well your descendants may In numerous bright hosts shine! 148 THK SHI-KING Ye locusts, winged tribes, Your wings in flight resound; Well your descendants may In endless lines be found! . Ye locusts, winged tribes. Together cluster strong; Well your descendants may In swarms forever throng! LAMENTING THE ABSENCE OF A CHERISHED FBIEND Though small my basket, aU my toil Filled it with mouse-ears but in part. I set it on the path, and sighed For the dear master of my heart. My steeds, o'er-tasked, their progress stayed, When midway up that rocky height. Give me a cup from that gilt vase — When shall this longing end in sight? To mount that lofty ridge I drove. Until my steeds aU changed their hue. A cup from that rhinoceros's horn May ^lelp my longing to subdue. Striving to reach that flat-topped hill. My steeds, worn out, relaxed their strain; My driver also sank oppressed: — I'll never see my lord again! \ THE SHI-KING 149 CELEBRATING THE GOODNESS OF THE DESCENDANTS OF KING WAN As the feet of the lin, which avoid each living thing. So OUT prince's noble sons no harm to men will bring. They are the lin! As the front of the lin, never forward thrust in wrath. So our prince's noble grandsons-of love tread the path. They are the linl As the horn of the lin, flesh-tipped, no wound to give. So our prince's noble kindred kindly with aU live. They are the lin! [Note.— The 'Tin'' is the female of "K'e"— a fabulous animal— the sym- bol of all eoodness and benevolence; having the body of a deer, the tafl of an ox, the hoofs of a horse, one horn, the scales oi a fish, etc. Its feet do not tread on any living thhig— not even on live grass; it does not butt with its forehead; and the end of its horn is covered with flesh— to show that, while able for war, it wills to have peace. The 'Tin" was supposed to appear inaugurating a golden age, but me poet finds a better auspice of mat in the character of Wan's family and kindred.] THE VIRTUOUS MANNERS OF THE YOUNG WOMEN High and compressed, the Southern trees No shelter from the sun afford. The girls free ramble by the Han, But will not hear enticing word. Like the broad Han are they. Through which one cannot dive; And hke the Keang's long stream. Wherewith no raft can strive. 1J5I> THE SHI-KING Many the fagots bound and piled; The thorns I'd hew still more to make. As brides, those girls their new homes seek; Their colts to feed I'd undertake. Like the broad Han are they, Through which one cannot dive; And Hke the Keang's long stream, Wherewitli no raft can strive. Many the fagots bound and piled; The Southern-wood I'd cut for more. As brides, those girls their new homes seek; Food for their colts I'd bring large store. Like the broad Han are they. Through which one caimot dive; And like the Keang's long stream. Wherewith no raft can strive. PRAISE OF A RABBrr-CATCHER Careful he sets his rabbit-nets aU round; Chang-chang his blows upon the pegs resound. Stalwart the man and bold! his bearing all Shows he might be his prince's shield and wall. Careful he is his rabbit-nets to place Where many paths of rabbits' feet bear trace. Stalwart the man and boldl 'tis plain to see He to his prince companion good would be. Careful he is his rabbit-nets to spread. Where in the forest's depth the trees give shade. Stalwart the man and bold! fit his the part Guide to his prince to be, and faithful heart. THE SHI-KING 151 THE SONG OF THE PLANTAIN-GATHERERS We gather and gather the plantains; Come gather them anyhow. Yes, gather and gather the plantains. And here we have got them now. We gather and gather the plantains; Now oflF the ears we must ttear. Yes, gather and gather the plantains, And now the seeds are laid bare. We gather and gather the plantains. The seeds in our skirts are placed. Yes, gather and gather the plantains. Hoi safe in the girdled waisti THE AFFECTION OF THE WIVES ON THE JOG Along the raised banks of the Joo, To hew slim stem and branch I wrought. My lord away, my husband true. Like hunger-pang my troubled thought! Along the raised banks of the Joo, Branch and fresh shoot confessed my art. I've seen my lord, my husband true, , And still he folds me in his heart. As the toiled bream makes red its tail. Toil you, Sir, for the Royal House; Amidst its blazing fires, nor quail: — Your parents see you pay your vows. BOOK II The Odes of Shaou and the South , THE MABBIAGE OF A PBINCESS In the magpie's nest Dwells the dove at rest. This young bride goes to her future home; To meet her a hundred chariots come. Of the magpie's nest Is the dove possessed. This bride goes to her new home to live; And escort a himdred chariots give. The nest magpie wove Now filled by the dove. This bride now takes to her home her way; And these numerous cars her state display. THE INDUSTRY AND REVERENCE OF A PRINCE's WIFE Around the pools, the islets o'er. Fast she plucks white Southern-wood, To help the sacrificial store; And for oui prince does service good. 152 THE SHI-KING 153 Where streams among the vaHeys shine. Of Southern-woods she plucks the white; And brings it to the sacred shrine. To aid our prince in solemn rite. In head-dress high, most reverent, she The temple seeks at early dawn. The service o'er, the head-dress see To her own chamber slow withdrawn. THE WIFE OF SOME GREAT OFFICER BEWAILS HIS ABSENCE Shrill chirp the insects in the grass; All about the hoppers spring. While I my husband do not see. Sorrow must my bosom wring. O to meet him! O to greet him! Then my heart would rest and sing. Ascending high that Southern hill. Turtle ferns I strove to get. While I my husband do not see. Sorrow must my heart beset. O to meet him! O to greet him! Then my heart would cease to fret. Ascending high that Southern hill. Spinous ferns I sought to find. While I my husband do not see. Rankles sorrow m my mind. O to meet him! O to greet him! In my heart would peace be shrined. 154 THE SHI-KING THE DILIGENCE OF THE YOUNG WIFE OF AN OFFICER She gathers fast the large duckweed. From valley stream that southward flows; And for the pondweed to the pools Left on the plains by floods she goes. The plants, when closed her toil, she puts In baskets round and baskets square. Then home she hies to cook her spoil. In pans and tripods ready there. In sacred chamber this she sets. Where the light falls down through the wall. Tis she, eur lord's young reverent wife. Who manages this service all. THE LOVE OF THE PEOPLE FOR THE DUKE OF SHAOU O fell not that sweet pear-treel See how its branches spread. Spoil not its shade. For Shaou's chief laid Beneath it his weary head. O clip not that sweet pear-tree! Each twig and leaflet spare. 'Tis sacred now. Since the lord of Shaou, When weary, rested him there. THE SHI-KING 155 O touch not that sweet pear-treel Bend not a twig of it now. There long ago. As the stories show, Oft halted the chief of Shaou. THE EASY DIGNITY OF THE OFFICERS AT SOME COURT Arrayed in skins of lamb or sheep, With five silk braidings all of white. From court they go, to take their meal. All self-possessed, with spirits light. How on their skins of lamb or sheep The five seams wrought with white silk show! With easy steps, and self-possessed, From court to take their meal, they go. Upon their skins of lamb or sheep Shines the white silk the seams to link. With easy steps and self-possessed. They go from court to eat and drink. ANXIETY OF A YOUNG LADY TO GET MARRIED Ripe, the plums fall from the bough; Only seven-tenths left there nowl Ye whose hearts on me are set. Now the time is fortunatel Ripe, the plums fall from the bough; Only three-tenths left there now! Ye who wish my love to gain. Will not now apply in vain! 156 THE SHI -KING No more plums upon the boughl All are in my basket now! Ye who me with ardor seek. Need the word but freely speakl BOOK III The Odes of Fei AN OFFICER BEWAILS THE NEGLECT WITH WHICH HE IS TEIEATED It floats about, that boat o£ cypress wood, Now here, now there, as by the current borne. Nor rest nor sleep comes in my troubled mood; I suffer as when painful wotuid has torn The shrinking body. Thus I dwell forlorn. And aimless muse, my thoughts of sorrow full. I might with wine refresh my spirit worn; I might go forth, and, sauntering try to cool The fever of my heart; but grief holds sullen rule. My mind resembles not a mirror plate. Reflecting all the impressions it receives. The good I love, the bad regard with hate; I only cherish whom my heart believes. Colleagues I have, but yet my spirit grieves. That on their honor I cannot depend. I speak, but my complaint no influence leaves Upon their hearts; with mine no feelings blend; With me in anger they, and fierce disdain contend. My mind is fixed, and cannot, like a stone. Be turned at will indifferently about; And what I think, to tiiat, and that alone, 157 158 THE SHI-KING I utterance give, alike within, without; Nor can like mat be rolled and carried out. With dignity in presence of them all. My conduct marked, my goodness who shall scout? My foes I boldly challenge, great and small, If there be aught in me they can in question call. How full of trouble is my anxious heart! With hate the blatant hei;d of creatures mean Ceaseless pursue. Of their attacks the smart Keeps my mind in distress. Their venomed spleen Aye vents itself; and with insulting mien They vex my soul; and no one on my side A word will speak. Silent, alone, unseen, I think of my sad case; then opening wide My eyes, as if from sleep, I beat my breast, sore-tried. Thy disc, O sun, should ever be complete, WhUe thine, O changing moon, dofli wax and wane. But now our sun hath waned, weak and efiFete, And moons are ever full. My heart with pain Is firmly bound, and held in sorrow's chain. As to the body cleaves an unwashed dress. Silent I think of my sad case; in vain I try to find relief from my distress. Would I had wings to fly where ills no longer press! A WIFE DEPLORES THE ABSENCE OF HER HUSBAND Away the startled pheasant flies. With lazy movement of his wings. Borne was my heart's lord from my eyes; — What pain the separation brings! THE SHI-KING 159 The pheasant, though no more in view. His cry, below, above, forth sends. Alas! my princely lord, 'tis you — Your absence, that my bosom rends. At sun and moon I sit and gaze. In converse with my troubled heart. Far, far from me my husband staysl When will he come to heal its smart? Ye princely men who with him mate, Say, mark ye not his virtuous way. His rule is — covet nought, none hate; — How can his steps from goodness stray? THE PLAINT OF A REJECTED WIFE The east wind gently blows, With cloudy skies and rain. Twixt man and wife should ne'er be strife^ But harmony obtain. Radish and mustard plants Are used, ;though some be poor; While my good name is free from blame. Don't thrust me from your door. I go along the road, Slow, with reluctant heart. Your escort lame to door but came; There glad from ine to part. Sow-thistle, bitter called. As shepherd's purse is sweet; With your new mate you feast elat^ As joyous brothers meet. 160 THE SHI-KING Part clear, the stream of King Is foul beside the Wei. You feast elate with your new mate. And take no heed of me- Loose mate, avoid my dam. Nor dare my basket move! Person slighted, life all blighted. What can the future prove? The water deep, in boat. Or raft-sustained, I'd go; And where the stream did narrow seem, I dived or breasted through. I labored to increase Our means, or great or small; When mong friends near death did appear. On knees to help I'd crawl. No cherishing you give, I'm hostile in your eyes. As pedler s wares for which none cares. My virtues you despise. When poverty was nigh, I strove our means to spare; You, now rich grown, me scorn to own; To poison me compare. The stores for winter piled Are all unprized in sprir^. So now, elate with your new mate, Myself away you fling. Your cool disdain for me A bitter anguish hath. The early time, our love's sweet prime. In you wakes only wrath. THE SHI-KING 161 SOLDIERS OF WEI BKWAIL SEPARATION FROM THEIR FAMILIES List to the thunder and roll of the drum! See how we spring and brandish the darti Some raise Ts'aou's walls; some do field work at home; But we to the southward lonely depart. Our chief, Sim Tsze-chung, agreement has made. Our forces to join with Ch'in and with Sung. When shall we back from this service be led? Our hearts are all sad, our courage unstrung. Here we are halting, and there we delay; Anon we soon lose our high-mettled steeds. The forest's gloom makes our steps go astray; Each thicket of trees our seardiing misleads. For death as for life, at home or abroad. We pledged to our wives otir faithfulest word. Their hands clasped in ours, together we vowed. We'd live to old age in sweetest accord. This march to the Soudi can end but in ill; Oh! never shall we our wives again meet. The word that we pledged we cannot fulfil; Us home returning fliey never will greet. AN OFFICER TELLS OF HIS MEAN EMPLOYMENT With mind indifferent, things I easy take; In every dance I prompt appearance make: — Then, when the sun is at his topmost height. There, in the place that courts thp public sight. 162 THE SHI-KING With figure large I in the courtyard dance. And the duke smiles, when he beholds me prance. A tiger's strength I have; the steeds swift boundj The reins as ribbons in my hands aie found. See how I hold the flute in my left hand; In right the pheasant's plume, waved like a wand; With visage red, where rouge you think to trace. While the duke pleased, sends down the cup of grace! Hazel on hills; the ling in meadow damp; — Each has its place, while I'm a shghted scamp. My thoughts go back to th' early days of Chow, And muse upon its chiefs, not equalled now. O noble chiefs, who then the West adorned. Would ye have thus neglected me and scorned? AN OFFICER SETS FORTH HIS HARD LOT My way leads forth by the gate on the north; My heart is full of woe. I hav'n't a cent, begged, stolen, or lent, And friends forget me so. So let it bel 'tis Heaven's decree. What can I say — a poor fellow like me? The King has his throne, sans sorrow or moan; On me fall all his cares, And when I come home, resolved not to roam. Each one indignant stares. So let it bel 'tis Heaven's decree. What can I say — a poor fellow like me? THE SHI-KING 163 Each thing of the King, and the fate of the State, On me come more and more. And when, sad and worn, I come back forlorn. They tiirust me from the door. So let it be! 'tis Heaven's decree. What can I say — a poor fellow like me? THE COMPLAINT OF A NEGLECTED WIFE When the upper robe is green. With a yellow lining seen, There we have a certain token, Right is wronged and order broken. How can sorrow from my heart In a case like this depart? Color green the robe displays; Lower garment yellow's blaze. Thus it is that favorite mean In the place of wife is seen. Vain the conflict with my grief; Memory denies relief. Yes, 'twas you the green who dyed. You who fed the favorite's pride. Anger rises in my heart, Pierces it as with a dart. But on ancient rules lean I, Lest to wrong my thoughts should fly. Fine or coarse, if thin the dress, Cold winds always cause distress. Hard my lot, my sorrow deep, But my thoughts in check I keep. 164 THE SHI-KING Ancient sfory brings to mind SufiEerers who were resigned. [Note.— Yellow is one of the five "correct" colors of the Chinese, wl ereen is one of the "intermediate" colors that are less esteemed. Here nave the yellow used merely as a lining to the green, or employed in lower, or less honorable, part of the dress; — an inversion of propriety, i intimating how a favorite had usurped the place of the rightful wife i thrust her down.] IN PRAISE OF A MAIDEN O sweet maiden, so fair and retiring. At the comer I'm waiting for you; And I'm scratching my head, and inquiring What on earth it were best I should do. Oh! the maiden, so handsome and coy. For a pledge gave a slim rosy reed. Than the reed is she brighter, my joy; On her loveliness how my thoughts feed! In the pastures a t'e blade she sought. And she gave it, so elegant, rare. Oh! the grass does not dwell in my thought. But the donor, more elegant, fair. DISCONTENT As when the north winds keenly blow. And all around fast falls the snow, The source of pain and suflFering great. So now it is in Wei's poor state. Let us join hands and haste away. My friends and lovers all. THE SHI-EING 165 Tis not a time will brook delay; Things for prompt action call. As when tiie north winds whistle shrill. And drifting snows each hollow fill, The source of pain and sufEering great. So now it is in Wei's poor state. Let us join hands, and leave for aye. My friends and lovers all, Tis not a time will brook delay; Things for prompt action call. We look for red, and foxes meet; For black, and crows our vision greet. The creatures, both of omen bad. Well suit the state of Wei so sad. Let us join hands and mount oiu- cars, My friends and lovers all. No time remains for wordy jars; Things for prompt action call. ^ CHWANG KEANG BEMOANS HER HUSBAND S CaiUELTT Fierce is the wind and cold; And such is he. Smiling he looks, and bold Speaks mockingly. Scornful and lewd his words. Haughty his smile. Bound is my heart with cords In sorrow's coil. 166 THE SHI-EING As cloud of dust wind-blown. Just such is he. Ready he seems to own, And come to me. But he comes not nor goes, Stands in his pride. Long, long, with painful throes. Grieved J abide. Strong blew the wind; the cloud Hastened away. Soon dark again, the shroud Covers the day. I wake, and sleep no more Visits my eyes. His course I sad deplore, \7ith. heavy sighs. Cloudy the sky, and dark; The thunders roll. Such outward signs well mark * My troubled soul. I wake, and sleep no more Comes to give rest. His course I sad deplore. In anguished breast.. iSehctions from Books IV, V, and VI have been omitted.] BOOK vn The Odes of Cfe'tng THE PEOPLES ADMIRATION FOB DITKE WOO The black robes well your form befit; When they are worn well make you new. Now for your courti ohl there well sit, And watch how you your duties do. And when we to our homes repair. Well send to you our richest fare. Such is the love to you we bearl Those robes well with your virtue match; When they are worn we'll make you new. Now for your courti There will we watch. Well pleased, how you your duties do. And when we to our homes repair. We'll send to you our richest fare. Such is the love to you we bearl Those robes your character beseem; When they are worn we'll make you new. Now for your courti ohl there we deem It pleasure great your form to view. And when we to our homes repair. We'll send to you our richest fare. Such is the love to you we bearl 167 168 THE SHI-KING A WIFE CONSOLED BY HER HUSBANd's ARKIVAI. Cold is the wind, fast falls the rain. The cock aye shrilly crows. But I have seen my lord again; — Now must my heart repose. Whistles the wind, patters the rain. The cock's crow far resounds. But I have seen my lord again. And healed are my heart's wounds. All's dark amid the wind and rain. Ceaseless the cock's clear voicel But I have seen my lord again;-^ Should not my heart rejoice? IN PRAISE OF SOME LADY There by his side in chariot ridetfi she. As lovely flower of the hibiscus tree. So fair her face; and when about they wheel. Her girdle gems of Ken themselves reveal. For beauty all the House of Keang have fame; Its eldest daughter — she beseems her name. There on the path, close by him, walketh she, Bright as the blossom of hibiscus tree. And fair her face; and when around they flit. Her girdle gems a tinHing sound emit. Among the Keang she has distinguished place. For virtuous fame renowned, and peerless grace. THE SHI-KING 169 A MAN S PRAISE OF HIS WIFE My path forth from the east ^te lay, Where cloud-Hke moved the girls at play. Numerous are they, as clouds so bright. But not on them my heart's thoughts light. Dressed in a thin white silk, with coiffure gray, Is she, my wife, my joy in life's low way. Forth by the covering wall's high tower, I went, and saw, like rush in flower. Each flaimting. girl. Brilliant are they. But not widi tfiem my heart's thoughts stay. In thin white silk, with head-dress madder-dyed. Is she, my sole delight, 'foretime my bride. AN ENTREATY Along the great highway, I hold you by the cuff. O spurn me not, I pray. Nor break old friendship off. Along the highway worn, I hold your hand in mine. Do not as vile me scorn; Your love I can't resign. A WOMAN SCORNING HER LOVER O dear! that artful boy Refuses me a word! But, Sir, I shall enjoy My food, though you're absurdi 170 THE SHI-KING O dear! that artful boy My table will not sharel But, Sir, I shall enjoy My rest, though you're not there! A LADY MOURNS THE ABSENCE OF HER STUDENT LOVER You student, with the collar blue. Long pines my heart with anxious pain. Although I do not go to you, Why from all word do you refrain? O you, with girdle strings of blue. My thoughts to you forever roam! Although I do not go to you, Yet why to me should you not come? How reckless you, how light and wild, There by the tower upon the wall! One day, from sight of you exiled. As long as three long months I call. BOOK VIII The Odes of Tse A WIFE URGING HER HUSBAND TO ACTION His lady to the marquis says, "The cock has crowed; 'tis late. Get up, my lord, and haste to court. 'Tis full; for you they wait." She did not hear the cock's shrill soimd. Only the blueflies buzzing round. Again she wakes him with the words, "The east, my lord, is bright. A crowded court your presence seeks; Get up and hail the light." 'Twas not the dawning light which shone, But that which by the moon was thrown. He sleeping still, once more she says, "The flies are buzzing loud. To lie and dream here by your side Were pleasant, but the crowd Of oiBcers will soon retire; Draw not on you and me their ire!" 171 172 THE SHI-KING THE FOLLY OF USELESS EFFORT The weeds will but the ranker grow. If fields too large you seek to till. To try to gain men far away With grief your toiling heart will fill. If fields too large you seek to till, The weeds will only rise more strong. To try to gain men far away Will but your heart's distress prolong. Things grow the best when to themselves Left, and to nature's vigor rare. ^ How young and tender is the child, With his twin tufts of falling hair! But when you him ere long behold. That child shall cap of manhood wearl THE PRINCE OF LOO A grand man is the prince of Loo, With person large and high. Lofty his froi^t and suited to The fine glance of his eye! Swift are his feet. In archery What man with him can vie? With all these goodly qualities, We see him and we sigh! Renowned through all the land is he, The nephew of our lord. With clear and lovely eyes, his grace THE SHI-KING 173 May not be told by word. All day at target practice. He'll never miss the bird. Such is the prince of Loo, and yet With grief for him we're stirred! All grace and beauty he displays, High forehead and eyes bright. And dancing choice! His arrows all The target hit aright. Straight through they go, and every one Lights on the self-same spot. Rebellion he could well withstand. And yet we mourn his lot! BOOK IX The Odes of Wei ON THE MISGOVERNMENT OF THE STATE A fruit, small as the garden peach. May still be used for food. A State, though poor as ours, might thrive. If but its rule were good. Our rule is bad, our State is sad. With mournful heart I grieve. An can from instrument and voice My mood of mind perceive. Who know me not, with scornful thought. Deem me a scholar proud. "Those men are right," they fiercely say, "What mean your words so loud?" Deep in my heart my sorrows lie. And none the cause may know. How should they know who never try To learn whence comes oiu: woe? The garden jujube, although small, May still be used for food! A State, though poor as ours, might thrive. If but its rule were good. Our rule is bad, our State is sad. With mournful heart I grieve. Methinks I'U wander through the land, 174 THK SHI -KING 175 My misery to relieve. Who know me not, with scornful thought, Deem that wild views I hold. "Those men are right," they fiercely say, "What mean yotir words so bold?" Deep Iq my heart my sorrows he. And none the cause may know. How can they know, who never try To learn whence comes our woe? THE MEAN HUSBAND Thin cloth of dohchos supphes the shoes. In which some have to brave the frost and cold. A bride, when poor, her tender hands must use. Her dress to make, and the sharp needle hold. This man is wealthy, yet he makes his bride Collars and waistbands for his robes provide. Conscious of wealth, he moves with easy mien; PoUtely on the left he takes his place; The ivory pin is at his girdle seen: — His dress and gait show gentlemanly grace. Why do we brand him in our satire here? 'Tis this — ^his niggard soul provokes the sneer. A YOUNG SOLDIER ON SERVICE To the top of that tree-clad hill I go. And towards my father I gaze. Till with my mind's eye his form I espy. And my mind's ear hears how he says:— "Alas for my son on service abroad! 176 THE SHI-KING He rests not from morning till eve. May he careful be and come back to mel While he is away, how I grievel" To die top of that barren hill I chmb. And towards my mother I gaze. Till with my mind's eye her form I espy, And my mind's ear hears how she says: — "Alas for my child on service abroad! He never in sleep shuts an eye. May he careful be, and come back to mel In the wild may his body not lie!" Up tibe lofty ridge I, toiling, ascend, And towards my brother I gaze. Till with my mind's eye his form I espy. And my mind's ear hears how he says: — "Alas! my young brother, serving abroad. All day with his comrades must roam. May he careful be, and come back to me. And die not away from his home." BOOK X The Odes of Tang THE KING GOES TO WAH The wild geese fly the bushy oaks around. With clamor loud. Suh-suh their wings resound, As for their feet poor resting-place is found. The King's affairs admit of no delay. Our millet still unsown, we haste away. No food is left our parents to supply; When we are gone, on whom can they rely? O azure Heaven, that shinest there afar, When shall our homes receive us from the war? The wild geese on the bushy jujube-trees Attempt to settle and are iU at ease; — Suh-suh their wings go flapping in the breeze. The King's affairs admit of no delay; Our millet still unsown, we haste away. How shall our parents their requirements get? How in our absence shall their wants be met? O azure Heaven, that shinest there afar, When shall our homes receive us from the war? The bushy mulberry-trees the geese in rows Seek eager and to rest around them close — With rustling loud, as disappointment grows. 177 178 THE SHI-KING The King's aflFairs admit of no delay; To plant our rice and maize we cannot stay. How shall our parents find their wonted food? When we are gone, who will to them be good? O azure Heaven, that shinest there afar. When shall oiu: hornet receive us from the war? LAMENT OF A BEREAVED PERSON A russet pear-tree rises all alone. But rich the growth of leaves upon it shown! I walk alone, without one brother left, And thus of natural aid am I bereft. Plenty of people there are all around. But none like my own father's sons are found. Ye travellers, who forever hurry by. Why on me turn the unsympathizing eye? No brother lives with whom my cause to plead;- Why not perform for me the helping deed? A russet pear-tree rises all alone. But rich with verdant foliage o'ergrown. I walk alone, without one brother's care. To whom I might, amid my straits repair. Plenty of people there are all around. But none like those of my own name are found. Ye travellers, who forever hurry by. Why on me turn the imsympathizing eye? No brother lives with whom my cause to plead;- Why not perform for me the helping deed? THE SHI-KING 179 THE DRAWBAC3S OF POVERTY On the left of the way, a russet pear-tree Stands there all alone — a fit image of me. There is that princely man! O that he would come. And in my poor dwelling with me be at homel In the core of my heart do I love him, but say. Whence shall I prociure him the wants of the day? At the bend in the way a russet pear-tree Stands there aU alone — a fit image of me. There is that princely man! O that he would come, And rambling with me be himself here at homel In the core of my heart I love him, but say. Whence shall I procure him the wants of the day? A WIFE MOURNS FOR HER HUSBAND The dohchos grows and covers the thorn, O'er the waste is the dragon-plant creeping. J The man of my heart is away and I mourn — What home have I, lonely and weeping? Covering the jujubes the dolichos grows. The graves many dragon-plants cover; But where is the man on whose breast I'd repose? No home have I, having no lover! Fair to see was the pillow of horn. And fair the bed-chamber's adorning; But the man of my heart is not here, and I mourn All alone, and wait for the morning. 180 THE SHI-KING While the long days of summer pass over my head, And long winter nights leave their traces, Tm alonel TiU a hundred of years shall have fled, And then I shall meet his embraces. Through the long winter nights I am burdened with fe Through the long summer days I am lonely; But when time shall have counted its hundreds of y< I then shall be his — ^and his onlyl BOOK XI The Odes of Ts'in CELEBRATING THE OPULENCE OF THE LOBDS OF XSOT Our ruler to the hunt proceeds; And black as iron are his steeds That heed the charioteer's command. Who holds the six reins in his hand. His favorites follow to the chase, Bejoicing in his special grace. The season s males, alarmed, arise — The season's males, of wondrous size. Driven by the beaters, forth they spring. Soon caught within the hunters' ring. "Drive on their Irft," the ruler cries; And to its mark his arrow Bies. The hunting doae, nordiward he goes; And in the park the driver shows The horses' points, and his own skill That rules and guides them at his will. Light cars whose teams small bells display. The long- and short-mouthed dogs convey. 181 182 THE SHI-KING A COMPLAINT He lodged us in a spacious house, And plenteous was our fare. But now at every frugal meal There's not a scrap to spare. Alas^ alas that this good man Could not go on as he began! A WIFES CIUEF BECAUSE OF HER HUSBANDS ABSENCE The falcon swiftly seeks the north. And forest gloom that sent it forth. Since I no more my husband see. My heart from grief is never free. O how is it, I long to know. That he, my lord, forgets me so? Bushy oaks on the mountain grow. And six elms where the ground is Jaw. But I, my husband seen no more. My sad and joyless fate deplore. O how is it, I long to know. That he, my lord, forgets me so? The hills the bushy wild ^lums show. And pear-trees grace the ground below. But, with my husband from me gone, As drunk with grief, I dwell alone. Oh how is it, I long to know, That he, my lord, forgets me so? THE SHI-KING 183 LAMENT FOR THREE BROIHEBS They flit about, the yellow birds. And rest upon the jujubes find. Who buried were in duke Muh's grave. Alive to awful death consigned? 'Mong brothers three, who met that fate, Twas sad the first, Yen-seih to see. He stood alone; a hundred men Could show no other such as he. When to the yawning grave he came. Terror unnerved and shook his frame. Why thus desbroy our noblest men, To thee we cry, O azure Heaven! To save Yen-seih jErom deatli, we would A hundred Uves have freely given. They flit about, the yellow birds, ^d on the mulberry-trees rest find. Who buried were in duke Muh's grave. Alive to awful death consigned? 'Mong brotibers three, who met that fate, 'Twas sad the next, Chung-hang to see. When on him pressed a hundred men, A match for all of them was he. When to the yawning grave he came. Terror unnerved and shook his frame. Why thus destroy our noblest men, To thee we cry, O azure Heaven! To save Chung-hang from death, we would A hundred lives have freely given. PART II.— MINOR ODES OF THE KINGDOi BOOK I Decade of Luh Ming A. FESTEL ODE With sounds of happiness the deer Browse on the celery of the meads. A nobler feast is furnished here. With guests renowned for noble deeds. The lutes are struck; the organ blows. Till all its tongues in movement heave. Each basket loaded stands, and shows The precious gifts the guests receive. They love me and my mind vnS. teach. How duty's highest aim to reach. With sounds of happiness the deer The southern-wood crop in the meads, What noble guests surround me here. Distinguished for their worthy deedsl From them my people learn to fly Whate'er is mean; to chiefs they give A model and a pattern high; — They show the life they ought to live. Then fill their cups with spirits rare, Till each the banquet's joy shall share. 194 THE SHI-KING 195 With sounds of happiness the deer The salsola crop in the fields. What noble guests surround me here! Each lute for them its music yields. Sound, sound the lutes, or great or small, The joy harmonious to prolong; — And with my spirits rich crown all The cups to cheer the festive throng. Let each retire with gladdened heart. In his own sphere to play his part. A FESTAL ODE COMPLIMENTING AN OFFICER On dashed my four steeds, without halt, without stay. Though toilsome and winding from Chow was the way. I wished to return — ^but the monarch's command Forbade that his business be done with slack hand; And my heart was with sadness oppressed. On dashed my four steeds; I ne'er slackened the reins. They snorted and panted — all white, with black manes. I wished to return, but our sovereign's command Forbade that his business be done with slack hand; — And I dared not to pause or to rest. Unresting the Filial doves speed in their flight. Ascending, then sweeping swift down from the height. Now grouped on the oaks. The king's high command Forbade that his business be done with slack hand; — And my father I left, sore distressed. Unresting the Filial doves speed in their flight, Now fanning the air and anon they alight On the medlars thick grouped. But otu: monarch's com- mand 196 THE SHI-KING Forbade that his business be done with slack hand; — Of my mother I thought vdth sad breast. My four steeds I harnessed, all white and black-maned, Which straight on their way, fleet and emulous strained. I wished to return; and now venture in song The wish to express, and announce how I long For my mother my care to attest. [Note.— Both Maon and Choo agree that fliis ode was compoaed ik honor of the ofiBcer who narrates the story in it, although they say it was not written by the o£Bcer himself, but was put into his mouth, as it were, to express the synwathy of his entertainer with him, and the apprec^tloii of his devotion to duty.] , THE VALUE OF FRIKNUSHIF The woodmen's blows resptmsive ling. As on the trees they fall; And when the birds their sweet notes sing. They to each olh«r calL From the daric valley comes a bird. And seeks the lof ^ tree. Ying goes its voice, and thus it cries, "Companion, come to me." The bird, although a creature small. Upon it^ mate depends; And shall we men, who rank o'er all. Not seek tohave our friends? All spirits love the friendly man. And hearkai to his prayer. What harmony and peace tiiey can Bestow, his lot shall share. Hoo-hoo the woodmen all unite To shout, as trees they fell. THE SHI-EIKG 107 They do their work with all their might; — What I have done 111 tell. I've strained and made my spirits clear. The fatted lambs I've Idlled. With friends who my own surname bear, My hall I've largely: filled. Some may be absent, casually, And leave a broken Une; But better this than absence by An oversight of mine. My court I've sprinkled and swept clean. Viands in order set. Eight dishes loaded stand with grain; There's store of fatted meat. My mother's kith and kin I'm sure I've widely called, by name. That some be hindered better is Than I give cause for blame. On the hill-side the trees they feU, All working with good-will. I labor too, witb equal zeal. And the host's part fulfil. Spirits I've set in order meet. The dishes stand in rows. The guests are here; no vacant seat A brother absent shows. The loss of kindly feehng oft From slightest things shall grow. Where all Sie fare is dry and spare. Resentments fierce may glow. My store of spirits is well strained. If short prove the supply. My messengers I straightway send. And what is needed buy. 196 THE SHI-KING I beat the drums, and in the dance Lead joyously the train. Oh! good it is, when falls the chance The sparkling cup to drain. THE RESPONSE TO A FESTAL ODE Heaven shields and sets thee fast. It round thee fair has cast Thy virtue pure. Thus richest joy is thine; — Increase of com and wine. And every gift divine. Abundant, sure. Heaven shields and sets thee fast. From it thou goodness hast; Right are thy ways. Its choicest gifts 'twill pOur, That last for evermore, Nor time exhaust the store Through endless days. Heaven shields and sets thee fast. Makes thine endeavor last And prosper well. Like hiUs and mountains high. Whose masses touch the sky; Like streams aye surging by; Thine increase swell! With rite and auspice fair. Thine ofiFerings thou dost bear. And son-like give. THE SHI-KING 199 The season's round from spring, To olden duke and king. Whose words to thee we bring: — "Forever live." The spirits of tiby dead Pour blessings on thy head, Unniunbered sweet. Thy subjects, simple, good. Enjoy their drink and food. Oiu: tribes of every blood Follow tiiy feet. Like moons that wax in lig^t5 Or suns that scale the height; Or ageless hiU; Nor change, nor autumn know; As pine and cypress grow; The sons tibat from thee flow Be lasting still! AN ODE OF CONGRATUIATION The russet pear-tree stands there all alone; How bright the growth of fruit upon it shownl The King's affairs no stinting hands require. And days prolonged still mock our fond desire. But time has brought the tenth month of the year. My woman's heart is torn with woimd severe. Surely my warrior lord might now appear! The russet pear-tree stands there all alone; How dense the leafy shade all o'er it thrown! The King's affairs require no slackening hand, And our sad hearts their feelings can't command: BOOK XIV The Odes of Ts'aou AGAINST FRIVOLOUS PUKSUITS Like splendid robes appear the wings Of file ephemeral fly; And such tiie pomp of those great men. Which soon in death shall he! 1 grievel Would they but come to me! To teach them I should try. The wings of the ephemeral fly Are robes of colors gay; And such the glory of those men. Soon crumbling to decay! I grievel Would they but rest Avith me. They'd leam a better way! The ephemeral fly bursts from its hole, Wiui gauzy wings like snow; So quick the rise, so quick the fall. Of those great men we know! I grieve! Would they but lodge with me, Forth they would wiser go. 190 BOOK XV The Odes of Pin THE DUKE OF CHOW TELLS OF HIS SOLDIERS To the hills of the East we went. And long had we there to remain. When the word of recall was sent. Thick and fast came the drizzling rain. When told our return we should take, Our hearts in the West were and sore; But there did they clothes for us make: — They knew oiu: hard service was o'er. On the mulberry grounds in our sight The large caterpillars were creeping; Lonely and still we passed the night. All rnider our carriages sleeping? To the hills of the East we went. And long had we there to remain. When the word of recall was sent. Thick and fast came the drizzling rain. The heavenly gourds rise to the eye. With their fruit hanging under the eave. In our chambers the sow-bug we spy; Their webs on our doors spiders weave. Our paddocks seem crowded with deer. With the glow-worm's hght all about. Such thoughts, while they filled us with fear, We tried, but in vain, to keep out. 191 192 THE SHI-KING To the hills of the East we went. And long had we there to remain. When the word of recall was sent. Thick and fast came the drizzling rain. On ant-hills screamed cranes with delight; In their rooms were our wives sighing sore. Our homes they had swept and made tight :- All at once we arrived at the door. The bitter gourds hanging are seen. From branches of chestnut-trees high. Three years of toil away we had been. Since such a sight greeted the eye. To the hiUs of the East we went. And long had we there to remain. When the word of recall was sent. Thick and fast came the drilling rain. With its wings now here, and now Qiere, Is the oriole sporting in flight. Those brides to their husbands repair. Their steeds red and bay, flecked vsdth white. Each mother has fitted each sash; Their equipments are full and complete; But fresh imions, whatever tiieir dash. Can ne'er with reunions compete. THERE IS A PROPER WAY FOR DOING EVERYTHING In hewing an axe-shaft, how must you act? Another axe take, or you'll never succeed. In taking a wife, be sure 'tis a fact. That with no go-between you never can speed. THE SHI-KING 193 In hewing an axe-shaft, hewing a shaft. For a copy you have the axe in your hand. In choosing a wife, you follow the craft, And formwith on the mats the feast-vessels stand. PART II.— MINOR ODES OF THE KINGDOM BOOK I Decade of Luh Ming A FESTEL ODE With sounds of happiness the deer Browse on the celery of the meads. A nobler feast is furnished here. With guests renowned for noble deeds. The lutes are struck; the organ blows, Till all its tongues in movement heave. Eadi basket loaded stands, and shows The precious gifts the guests receive. They love me and my mind will teach. How duty's highest aim to reach. With sounds of happiness the deer The southern-wood crop in the meads, What noble guests surround me here. Distinguished for their worthy deeds! From them my people learn to fly Whate'er is mean; to chiefs they give A model and a pattern high; — They show the life they ought to live. Then fill their cups with spirits rare, TlQ each the banquet's joy shall share. 194 THE SHI-KINC 195 With sounds of happiness the deer The salsola crop in the fields. What noble guests surround me here! Each lute for them its music yields. Sound, sound the lutes, or great or small, The joy harmonious to prolong; — And with my spirits rich crown aU The cups to cheer the festive throng. Let each retire with gladdened heart. In his own sphere to play his part. A FESTAL ODE COMPLIMENTTNG AN OFFICER On dashed my four steeds, without halt, without stay. Though toilsome and winding from Chow was the way. I wished to return — ^but the monarch's command Forbade that his business be done with slack hand; And my heart was with sadness oppressed. On dashed my foin- steeds; I ne'er slackened the reins. They snorted and panted — aU white, with black manes. I wished to return, but our sovereign's command Forbade that his business be done vrith slack hand; — And I dared not to pause or to rest. Unresting the Filial doves speed in their flight. Ascending, then sweeping swift down from the height. Now grouped on the oaks. The king's high command Forbade that his business be done with slack hand; — And my father I left, sore distressed. Unresting the Filial doves speed in their flight, Now fanning the air and anon they alight On the medlars thick grouped. But ovir monarch's com- mand 196 THE SHI-KING Forbade that his business be done with slack hand; — Of my mother I thought with sad breast. My four steeds I harnessed, all white and Uack-maned, Which straight on their way, fleet and emulous strained. I wished to retiurn; and now venture in song The wish to express, and announce how I long For my mother my care to attest [Note.— Both Maon and Choo agree that dns ode was composed ia honor of the o£Bcer who narrates the story in it, although they say it was not written by the oflBcer himself, but was put into his mouth, as it vtete, to express the sympathy of his entertfdner with him, and die apprecjatkiB of his devotion to duty.] THE VALUE OF FBIENDSHIF The woodmen's blows responsive lii^. As on the trees they fall; And when the birds their sweet notes sing. Hey to each otiCT calL From the dark valley comes a bird. And seeks the lof ^ tree. Ytng goes its voice, and thus it dies, "Companion, come to me." The bird, although a creature small. Upon it? mate depends; And shall we men, who rank o'er all. Not seek to have our friends? All spirits love the friendly man. And hearken to his pray^. What harmony and peace they can Bestow, his lot shall share. Hoo-hoo the woodmen all unite To shout, as trees they fell. THE SHI-KING 107 They do their work with all their might; — What I have done 111 tell. I've strained and made my spirits clear. The fatted lambs I've killed. With friends who my own surname bear, My hall I've largely, fiUed. Some may be absent, casually, And leave a broken line; But better this than absence by An oversight of mine. My court I've sprinkled and swept clean. Viands in order set. Eight dishes loaded stand with grain; There's store of fatted meat. My mother's kith and kin I'm sure I've widely called, by name. That some be hindered better is Than I give cause for blame. On the hill-side the trees they fell. All working with good-will. I labor too, widi equal zeal. And the host's part fulfil. Spirits I've set in order meet. The dishes stand in rows. The guests are here; no vacant seat A brother absent shows. The loss of kindly feeling oft From shghtest things shall grow. Where all me fare is dry and spare. Resentments fierce may glow. My store of spirits is well strained. If short prove the supply. My messengers I straightway send. And what is needed buy. 198 THE SHI-KING I beat the drums, and in the dance Lead joyously the train. Oh! good it is, when falls the chance The sparkling cup to drain. THE RESPONSE TO A FESTAL ODE Heaven shields and sets thee fast. It round thee fair has cast Thy virtue pure. Thus richest joy is thine; — Increase of com and wine. And every gift divine. Abundant, sure. Heaven shields and sets thee fast. From it thou goodness hast; Right are thy ways. Its choicest gifts 'twill pour. That last for evermore. Nor time exhaust the store Through endless days. Heaven shields and sets thee fast. Makes thine endeavor last And prosper well. Like hiUs and mountains high. Whose masses touch the sky; Like streams aye svurging by; Thine increase swelll With rite and auspice fair. Thine offerings thou dost bear. And son-like give. THE SHI-KING 199 The season's round from spring, To olden duke and king. Whose words to thee we bring: — "Forever live." The spirits of thy dead Pour blessings on thy head, Unnumbered sweet. Thy subjects, simple, good. Enjoy their drink and food. Our tribes of every blood Follow thy feet. Like moons tiiat wax in lights Or suns that scale the height; Or ageless hill; Nor change, nor autumn know; As pine and cypress grow; The sons that from thee flow Be lasting stilll AN ODE OF CONGRATUIATION The russet pear-tree stands there all alone; How bright the growth of fruit upon it shownl The King's afEairs no stinting hands require. And days prolonged still mock owe fond desire. But time has brought the tenth month of the year; My woman's heart is torn with wound severe. Surely my warrior lord might now appearl The russet pear-tree stands there all alone; How dense the leafy shade all o'er it thrownl The King's affairs require no slackening hand, And oiu* sad hearts their feelings can't command. 200 THE SHI-KING The plants and trees in beauty shine; 'tis spring. From ofF my heart its gloom I fain would fling. This season well my warrior home may bring! I climbed that northern hill, and medlars sought; The spring nigh o'er, to ripeness they were brought. "The King's affairs cannot be slackly done"; — 'Tis thus our parents mourn tiieir absent son. But now his sandal car must broken be; I seem his powerful steeds worn out to see. Relief has gonel He can't be far from mel Alas! they can't have marched; they don't arrive! More hard it