The Chinese Classics, passage 304

I wished here that its scope should be seen, and the means be afforded of judging how far it is worthy of the high character attributed to it. 'The relish of it,' says the younger Ch'ang, 'is inexhaustible. The whole of it is solid learning. When the skilful reader has explored it with delight till he has apprehended it, he may carry it into practice all his life, and will find that it cannot be exhausted [2].' My own opinion of it is less favourable.

The Chinese Classics, passage 782

THE MIDDLE KINGDOM: A Survey of the Geography, Government, Education, Social Life, Arts, Religion, &c., of the Chinese Empire. By S. Wells Williams, LL.D. In two volumes. New York and London, 1848. The Second Edition, Revised, 1883. THE RELIGIOUS CONDITION OF THE CHINESE. By Rev. Joseph Edkins, B. A., of the London Missionary Society. London, 1859. CHRIST AND OTHER MASTERS. By Charles Hardwood, M. A., Christian Advocate in the University of Cambridge. Part III.

The Chinese Classics, passage 8

'The Four Books' is an abbreviation for 'The Books of the Four Philosophers [1].' The first is the Lun Yu [2], or 'Digested Conversations,' being occupied chiefly with the sayings of Confucius. He is the philosopher to whom it belongs. It appears in this Work under the title of 'Confucian Analects.' The second is the Ta Hsio [3], or 'Great Learning,' now commonly attributed to Tsang Shan [4], a disciple of the sage. He is he philosopher of it.

The Chinese Classics, passage 37

You have formed the states of the various princes into provinces and districts, where the people enjoy a happy tranquillity, suffering no more from the calamities of war and contention. This condition of things will be transmitted for 10,000 generations.

The Chinese Classics, passage 209

We there read: 'Tsang said to Tsze-sze, "Chi, when I was engaged in mourning for my parents, neither congee nor water entered my mouth for seven days." Tsze-sze answered, "In ordering their rules of propriety, it was the design of the ancient kings that those who would go beyond them should stoop and keep by them, and that those who could hardly reach them should stand on tiptoe to do so.

The Chinese Classics, passage 48

together about the Shih and the Shu be put to death, and their bodies exposed in the market-place; that those who make mention of the past, so as to blame the present, be put to death along with their relatives; that officers who shall know of the violation of those rules and not inform against the offenders, be held equally guilty with them; and that whoever shall not have burned their Books within thirty days after the issuing of the ordinance, be branded and sent to labor on the wall for four years.

The Chinese Classics, passage 288

The testimony of Revelation is that 'there is not a just man upon earth that doeth good and sinneth not.' 'If we say that we have no sin,' and in writing this term, I am thinking here not of sin against God, but, if we can conceive of it apart from that, of failures in regard to what ought to be in our regulation of ourselves, and in our behavior to others;-- 'if we say that we have no sin, we deceive ourselves, and the truth is not in us.' This language is appropriate in the lips of the learned as well as in those of the ignorant, to the highest sage as to the lowest child of the soil.

The Chinese Classics, passage 78

To Chang Yu is commonly ascribed the ejecting from the Classic the two additional books which the Ch'i exemplar contained, but Ma Twan-lin prefers to rest that circumstance on the authority of the old Lun, which we have seen was without them [2]. If we had the two Books, we might find sufficient reason from their contents to discredit them.

The Chinese Classics, passage 375

Confucius turned to his disciples and said, 'Observe it, my children. These words are true, and commend themselves to our feelings [3].' About music he made inquiries at Ch'ang Hung, to whom the following remarks are attributed:-- 'I have observed about Chung-ni many marks of a sage. He has river eyes and a dragon forehead,-- the very characteristics of Hwang-ti. His arms are long, his back is like a tortoise, and he is nine feet six inches in height,-- the very semblance of T'ang the Completer.

The Chinese Classics, passage 275

Confucius recognises the duty of taking the initiative,-- of behaving himself to others in the first instance as he would that they should behave to him. There is a certain narrowness, indeed, in that the sphere of its operations seems to be confined to the relations of society, which are spoken of more at large in the twentieth chapter, but let us not grudge the tribute of our warm approbation to the sentiments.

The Chinese Classics, passage 736

16; K'ung Hsuan (孔琁) and Hai Shu-lan (惠叔蘭), on the authority of the 'Narratives of the School;' Ch'ang Chi (常季), mentioned by Chwang-tsze; Chu Yu (鞫語), mentioned by Yen-tsze (晏子); Lien Yu (廉瑀) and Lu Chun (魯峻), on the authority of 文翁石室; and finally Tsze-fu Ho (子服何), the Tsze-fu Ching-po (子服景伯) of the Analects, XIV. xxxviii. CHAPTER VI. LIST OF THE PRINCIPAL WORKS WHICH HAVE BEEN CONSULTED IN THE PREPARATION OF THIS VOLUME.

The Chinese Classics, passage 643

How far short Confucius came of the standard of Christian benevolence, may be seen from his remarks when asked what was to be thought of the principle that injury should be recompensed with kindness. He replied, 'With what then will you recompense kindness?

The Chinese Classics, passage 612

But to return to Confucius.-- As he thus lays it down that the mainspring of the well-being of society is the personal character of the ruler, we look anxiously for what directions he has given for the cultivation of that. But here he is very defective.

The Chinese Classics, passage 32

Was the injury which they had received of such an extent that all the care and study put forth on the small remains would be of little use? This question can be answered satisfactorily, only by an examination of the evidence which is adduced for the text of each particular Classic; but it can be made apparent that there is nothing, in the nature of the case, to interfere with our believing that the materials were sufficient to enable the scholars to execute the work intrusted to them.

The Chinese Classics, passage 749

To the Analects, for instance, there is prefixed Chiang Yung's History of Confucius, with criticisms on it by the author himself. Each chapter is preceded by a critical analysis. Then follows the text with the standard commentary, carefully divided into sentences, often with glosses, original and selected, between them. To the commentary there succeeds a paraphrase, which is not copied by the author from those of his predecessors. After the paraphrase we have Explanations (解).

The Chinese Classics, passage 61

The sixth subdivision contained the Mohist writers [2], to the number of six, with their productions in 86 collections. I specify these two subdivisions, because they embrace the Works of schools or sects antagonistic to that of Confucius, and some of them still hold a place in Chinese literature, and contain many references to the five Classics, and to Confucius and his disciples. 10.

The Chinese Classics, passage 22

From the abstract of it, which is preserved in the chapter referred to, we find that there were 294 collections of the Yi-ching from thirteen different individuals or editors [10]; 412 collections of the Shu-ching, from nine different individuals; 416 volumes of the Shih-ching, from six different individuals [11]; of the Books of Rites, 555 collec- 1 孝成皇帝. 2 謁者陳農. 3 光祿大夫劉向. 4 步兵校慰任宏. 5 太史令尹咸. 6 侍醫李桂國. 7 侍中奉車都慰歆. 8 輯略. 9 六藝略. 10 凡易, 十三家, 二百九十四篇.

The Chinese Classics, passage 517

There rather seems to be a want of freedom about the philosopher. SECTION II. HIS INFLUENCE AND OPINIONS. 1. Confucius died, we have seen, complaining that of all the princes of the kingdom there was not one who would adopt his [Sidebar] Homage rendered to Confucius by the sovereigns of China. principles and obey his lessons. He had hardly passed from the stage of life, when his merit began to be acknowledged.

The Chinese Classics, passage 780

A Paris, 1776- 1785. NOTITIA LINGUÆ SINICÆ. Auctore P. Prémare. Malaccæ, cura Academiæ Anglo-Sinensis, 1831. THE CHINESE REPOSITORY. Canton, China, 20 vols., 1832-1851. DICTIONNAIRE DES NOMS, Anciens et Modernes, des Villes et Arrondissements de Premier, Deuxième, et Troisième ordre, compris dans L'Empire Chinois, &c. Par Édouard Biot, Membre du Conseil de la Société Asiatique. Paris, 1842. THE CHINESE. By John Francis Davis, Esq., F.R.S., &c. In two volumes. London, 1836.

The Chinese Classics, passage 168

Fraternal submission will be seen in respect and obedience to elders and superiors. Kindness is capable of universal application. Second, 'From the loving example of one family, a whole State becomes loving, and from its courtesies the whole State become courteous [1].' Seven paragraphs suffice to illustrate these statements, and short as they are, the writer goes back to the topic of self-cultivation, returning from the family to the individual.

The Chinese Classics, passage 513

66). But if his disciples had nothing to chronicle of his personal appearance, they have gone very minutely into an account of many of his habits. The tenth Book of the Analects is all occupied with his deportment, his eating, and his dress. In public, whether in the village, the temple, or the court, he was the man of rule and ceremony, but 'at home he was not formal.' Yet if not formal, he was particular.

The Chinese Classics, passage 297

Gradually the subject is made to converge to the person of Confucius, who is the ideal of the sage, as the sage is the ideal of humanity at large. An old account of the object of Tsze-sze in the Chung Yung is that he wrote it to celebrate the virtue of his grandfather [1]. He certainly contrives to do this in the course of it. The thirtieth, thirty-first, and thirty-second chapters contain his eulogium, and never has any other mortal been exalted in such terms.

The Chinese Classics, passage 389

Another day the duke got to a similar inquiry the reply that the art of government lay in an economical use of the revenues; and being pleased, he resumed his purpose of retaining the philosopher in his State, and proposed to assign to him the fields of Ni-ch'i. His 1 See the 家語, 卷四, art. 正論解. I have translated, however, from the Li Chi, II. Sect. II. iii. 10, where the same incident is given, with some variations, and without saying when or where it occurred. 2 See the 說苑, 卷十九, p. 13. 3 Ana.

The Chinese Classics, passage 607

Confucius said, "If you, sir, were not covetous, though you should reward them to do it, they would not steal."' 'Chi K'ang asked about government, 1 家語卷三, 本命解 saying, "What do you say to killing the unprincipled for the good of the principled?" Confucius replied, "Sir, in carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good.

The Chinese Classics, passage 385

'I did not think,' he said, 'that music could have been made so excellent as this [3].' The duke Ching was pleased with the conferences which he had with him [4], and proposed to assign to him the town of Lin-ch'iu, from the revenues of which he might derive a sufficient support; but Confucius refused the gift, and said to his disciples, 'A superior man will only receive reward for services which he has done.

The Chinese Classics, passage 359

2 師襄. See the 'Narratives of the School,' 卷三, art 辯樂解; but the account there given is not more credible than the chief of T'an's expositions. 3 Ana. II. iv. 4 The journey to Chau is placed by Sze-ma Ch'ien before Confucius's holding of his first official employments, and Chu Hsi and most other writers follow him. It is a great error, and arisen from a misunderstanding of the passage from the 左氏傳 upon the subject.

The Chinese Classics, passage 291

'When we have intelligence resulting from sincerity, this condition is to be ascribed to nature; when we have sincerity resulting from intelligence, this condition is to be ascribed to instruction. But given the sincerity, and there shall be the intelligence; given the intelligence, and there shall be the sincerity [1].' Tsze-sze does more than adopt the dicta of Confucius. He applies them in a way which the Sage never did, and which he would probably have shrunk from doing.

The Chinese Classics, passage 217

On her death, her son, Tsze-shang [3], did not undertake any mourning for her. Tsze-sze's disciples were surprised and questioned him. 'Did your predecessor, a superior man,' they asked, 'mourn for his mother who had been divorced?' 'Yes,' was the reply. 'Then why do you not cause Pai [4] to mourn for his mother?' Tsze-sze answered, 'My progenitor, a superior man, failed in nothing to pursue the proper path. His observances increased or decreased as the case required.

The Chinese Classics, passage 35

as far as Yueh, gave a feast in his palace at Hsien-yang, when the Great Scholars, amounting to seventy men, appeared and wished him a long life [1].

The Chinese Classics, passage 414

From this he was quickly made minister of Crime [4], and the appointment was enough to put an end to crime. There was no necessity to put the penal laws in execution. No offenders showed themselves [5]. 1 Ana. XVII. v. 2 家語, Bk. I. 3 司空. This office, however, was held by the chief of the Mang Family. We must understand that Confucius was only an assistant to him, or perhaps acted for him. 4 大司寇. 5 家語, Bk. I. These indiscriminating eulogies are of little value.

The Chinese Classics, passage 754

The tone is moderate, and the learning displayed extensive and solid. The views of Chu Hsi are frequently well defended from the assaults of Mao Hsi-ho. I have found the Work very instructive. 鄉黨圖考, 'On the Tenth Book of the Analects, with Plates.' This Work was published by the author, Chiang Yung (江永), in the twenty-first Ch'ien-lung year, A.D. 1761, when he was seventy-six years old.

The Chinese Classics, passage 761

I have generally called the Work 'Narratives of the School.' 聖廟祀典圖考, 'Sacrificial Canon of the Sage's Temples, with Plates.' This Work, published in 1826, by Ku Yuan, styled Hsiang-chau (顧沅, 字湘舟), is a very painstaking account of all the Names sacrificed to in the temples of Confucius, the dates of their attaining to that honour, &c. There are appended to it Memoirs of Confucius and Mencius, which are not of so much value.

The Chinese Classics, passage 115

He has nine treatises on the Four Books, or parts of them, and deserves to take rank with Chang Hsuan and Chu Hsi at the head of Chinese scholars, though he is a vehement opponent of the latter. Most of his writings are to be found also in the great Work called 'A Collection of Works on the Classics, under the Imperial dynasty of Ch'ing [10],' which contains 1400 sections, and is a noble contribution by the scholars of the present dynasty to the illustration of its ancient literature. 1 皇侃論語蔬.

The Chinese Classics, passage 631

It is a rude awakening from its complacency of centuries which China has now received. Its ancient landmarks are swept away. Opinions will differ as to the justice or injustice of the grounds on which it has been assailed, and I do not feel called to judge or to pronounce here concerning them. In the progress of events, it could hardly be but that the collision should come; and when it did come it could not be but that China should be broken and scattered.

The Chinese Classics, passage 302

He moreover eulogizes its mysteriousness, till he speaks of it at last as without sound or smell [1].' Between the first and last chapters there is a correspondency, and each of them may be considered as a summary of the whole treatise. The difference between them is, that in the first a commencement is made with the mention of Heaven as the conferrer of man's nature, while in this the progress of man in virtue is traced, step by step, till at last it is equal to that of High Heaven. 9.

The Chinese Classics, passage 707

His tablet is on the east, next to that of Sze-ma Kang. It is related that on one occasion, when Confucius was about to set out with a company of the disciples on a walk or journey, he told them to take umbrellas. They met with a heavy shower, and Wu-ma asked him, saying, 'There were no clouds in the morning; but after the sun had risen, you told us to take umbrellas.

The Chinese Classics, passage 403

in the same place and the same way, he said to me, "Have you read the rules of Propriety?" On my replying, "Not yet," he added, "If you do not learn the rules of Propriety, your character cannot be established." I have heard only these two things from him.' The disciple was delighted and observed, 'I asked one thing, and I have got three things. I have heard about the Odes. I have heard about the rules of Propriety.

The Chinese Classics, passage 340

Confucius, as keeper of stores, said, 'My calculations must all be right:-- that is all I have to care about;' and when in charge of the public fields, he said, 'The oxen and sheep must be fat and strong and 1 晏平仲. 2 Ana. II. iv. 3 Ana. IX. vi. 4 娶宋之幵官氏. 5 名曰鯉, 而字伯魚. 6 為委吏. This is Mencius's account. Sze-ma Ch'ien says 嘗為季氏吏, but his subsequent words 料量平 show that the office was the same. 7 Mencius calls this office 乘田, while Sze-ma Ch'ien says 為司職吏.

The Chinese Classics, passage 298

'He may be compared to heaven and earth in their supporting and containing, their over-shadowing and curtaining all things; he may be compared to the four seasons in their alternating progress, and to the sun and moon in their successive shining.' 'Quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, he was fitted to exercise rule; magnanimous, generous, benign, and mild, he was fitted to exercise forbearance; impulsive, energetic, strong, and enduring, he was fitted to maintain a firm hold; self-adjusted, grave, never swerving from the Mean, and correct, he was fitted to command reverence; accomplished, distinctive, concentrative, and searching, he was fitted to exercise discrimination.' 'All-embracing and vast, he was like heaven; deep and active as a fountain, he was like the abyss.' 'Therefore his fame overspreads the Middle Kingdom, and extends to all barbarous tribes.

The Chinese Classics, passage 110

Yen was the leader among them, and the work is commonly quoted as if it were the production of him alone. 3. From Ho Yen downwards, there has hardly been a dynasty which has not contributed its laborers to the illustration of the Analects.

The Chinese Classics, passage 242

The old Work in two p'ien is not to be met with now [4].' These views are based on a misinterpretation of the entry in the 1 述聖子思子. 2 See the 四書拓餘說, art. 中庸. 3 顏師古曰,今禮記有中庸一篇,奕非本禮經,蓋此之流. 4 王氏緯曰,中庸古有二篇,見漢藝文志,而在禮記中者,一篇而已,朱子為章句,因其一篇者, 分為三十三章,而古所謂而篇者不可見矣. Catalogue. It does not speak of two p'ien of the Chung Yung, but of two p'ien of Observations thereon.

The Chinese Classics, passage 270

In the Book of Poetry it is said-- "In hewing an axe-handle, in hewing an axe-handle, The pattern is not far off." We grasp one axe-handle to hew the other, and yet if we look askance from the one to the other, we may consider them as apart. Therefore, the superior man governs men according to their nature, with what is proper to them; and as soon as they change what is wrong, he stops.

The Chinese Classics, passage 163

He tells us that, from the sovereign down to the mass of the people, all must consider the cultivation of the person to be the root, that is, the first thing to be attended to [1].

The Chinese Classics, passage 481

The chief declared that he would bring Confucius home again to Lu. 'If you do so,' said the disciple, 'see that you do not let mean men come between you and him.' On this K'ang sent three officers with appropriate presents to Wei, to invite the wanderer home, and he returned with them accordingly [4]. This event took place in the eleventh year of the duke Ai [5], who succeeded to Ting, and according to K'ung Fu, Confucius's descendant, the invitation proceeded from him [6].

The Chinese Classics, passage 742

This is followed by the text, and Chu Hsi's standard commentary. We have then a paraphrase, full and generally perspicuous. Next, there is a selection of approved comments, from a great variety of authors; and finally, the reader finds a number of critical remarks and ingenious views, differing often from the common interpretation, which are submitted for his examination. 四書翼註論文, 'A Supplemental Commentary, and Literary Discussions, on the Four Books.' By Chang Chan-t'ao [al. T'i-an] (張甄陶 [al.

The Chinese Classics, passage 535

It is from them almost exclusively that the themes proposed to determine the knowledge and ability of the students are chosen. The whole of the magistracy of China is thus versed in all that is recorded of the sage, and in the ancient literature which he preserved. His thoughts are familiar to every man in authority, and his character is more or less reproduced in him.

The Chinese Classics, passage 477

Subsequently, the father wanted to reclaim what he deemed his right, and an unseemly struggle ensued.

The Chinese Classics, passage 67

The former consisted of twenty Books or Chapters, the same as those into which the Classic is now divided. The latter contained two Books in addition, and in the twenty Books, which they had in common, the chapters and sentences were somewhat more numerous than in the Lu exemplar. 2. The names of several individuals are given, who devoted themselves to the study of those two copies of the Classic.

The Chinese Classics, passage 704

After the death of Confucius, the rest of the disciples, because of some likeness in Zo's speech to the Master, wished to render the same observances to him which they had done to Confucius, but on Tsang Shan's demurring to the thing, they abandoned the purpose. The tablet of Tsze-zo is now the sixth, east among 'The Wise Ones,' to which place it was promoted in the third year of Ch'ien-lung of the present dynasty.

The Chinese Classics, passage 177

'The cultivation of the person results from the rectifying of the heart or mind [2].' True, but in the Great Learning very inadequately set forth. 'The rectifying of the mind is realized when the thoughts are made sincere [3].' And the thoughts are sincere, when no self-deception is allowed, and we move without effort to what is right and wrong, 'as we love what is beautiful, and as we dislike a bad 1 Comm. x. 5. 2 Comm. vii. 1. 3 Comm. Ch. vi. smell [1].' How are we to attain this state?