The Chinese Classics, passage 625

The only passage of Confucius's teachings from which any rule can be gathered for dealing with foreigners is that in the 'Doctrine of the Mean,' where 'indulgent treatment of men from a distance' is laid down as one of the nine standard rules for the government of the country [7]. But 'the men from a distance' are understood to be pin and lu [8] simply,-- 'guests,' that is, or officers of one State seeking employment in another, or at the royal court; and 'visitors,' or travelling merchants.

The Chinese Classics, passage 676

Why need he receive such a valuable gift, as this from so great a distance?' Confucius commended this reply; but where he is mentioned in the Analects, Tsze-wo does not appear to great advantage. He took service in the State of Ch'i, and was chief magistrate of Lin-tsze, where he joined with T'ien Ch'ang in some disorderly movement [1], which led to the destruction of his kindred, and made Confucius ashamed of him. His tablet is now the second, west, among 'The Wise Ones.' 8.

The Chinese Classics, passage 430

Strangers came in crowds from other States [5].' Confucius became the idol of the people, and flew in songs through their mouths [6]. But this sky of bright promise was soon overcast. As the fame of the reformations in Lu went abroad, the neighboring princes began to be afraid. The duke of Ch'i said, 'With Confucius at the head of its government, Lu will become supreme among the States, and Ch'i which is nearest to it will be the first swallowed up.

The Chinese Classics, passage 745

To the paraphrase of each paragraph are subjoined critical notes, digested from a great variety of scholars, but without the mention of their names. A list of 116 is given who are thus laid under contribution. In addition, there are maps and illustrative figures at the commencement; and to each Book there are prefixed biographical notices, explanations of peculiar allusions, &c. 新增四書補註附考備旨, 'The Four Books, with a Complete Digest of Supplements to the Commentary, and additional Suggestions.

The Chinese Classics, passage 724

子顏]), a native of Lu, whose tablet is the 20th, west. * Digitizer's note: The actual variant used by Legge is (鄔左即右). 60. Hsien Ch'ang, styled Tsze-ch'i [al. Tsze-hung] (縣成, 字子棋 [al. 子橫]), a native of Lu. His place is the 22nd, east. 61. Tso Zan-ying [or simply Ying], styled Hsing and Tsze-hsing (左人郢 [or simply 郢], 字行 and 子行), a native of Lu. His tablet follows that of No. 59. 62. Yen Chi, styled An [al. Tsze-sze] (燕伋 [or 級], 字恩 [al. 子思) a native of Ch'in. His tablet is the 24th east.

The Chinese Classics, passage 202

-- 孔叢子云,子思撰中庸之書,四十九篇. may not be out of place to bring together here a few notices of him gathered from reliable sources. He was the son of Li, whose death took place B.C. 483, four years before that of the sage, his father. I have not found it recorded in what year he was born. Sze-ma Ch'ien says he died at the age of 62. But this is evidently wrong, for we learn from Mencius that he was high in favour with the duke Mu of Lu [1], whose accession to that principality dates in B.C.

The Chinese Classics, passage 144

Chu Hsi, as I have stated in the last section, determined that so much of it was Ching, or Classic, being the very words of Confucius, and that all the rest was Chwan, or Commentary, being the views of Tsang Shan upon the sage's words, recorded by his disciples. Thus, he does not expressly attribute the composition of the Treatise to Tsang, as he is generally supposed to do. What he says, however, as it is destitute of external support, is contrary also to the internal evidence.

The Chinese Classics, passage 592

This readiness to be governed arose, according to Confucius, from 'the duties of universal obligation, or those between sovereign and minister, between father and son, between husband and wife, between elder brother and younger, and those belonging to the intercourse of friends [3].' Men as they are born into the world, and grow up in it, find themselves existing in those relations. They are the appointment of Heaven.

The Chinese Classics, passage 596

It seems very wide of the mark, until we read it in the light of the sage's veneration for ancient ordinances, and his opinion of their sufficiency. 'Follow,' he said, 'the seasons of Hsia. Ride in the state carriages of Yin. Wear the ceremonial cap of Chau. Let the music be the Shao with its pantomimes.

The Chinese Classics, passage 399

"Can he be called benevolent, who keeps his jewel in his bosom, and leaves his country to confusion?" Confucius replied, "No." "Can he be called wise, who is anxious to be engaged in public employment, and yet is constantly losing the opportunity of being so?" Confucius again said, "No." The other added, "The days and months are passing away; the years do not wait for us." Confucius said, "Right; I will go into office."' Chinese writers are eloquent in their praises of the sage for the combination of propriety, complaisance and firmness, which they see in his behavior in this matter.

The Chinese Classics, passage 137

In the editions of the Five Ching published by them, only the names of the Doctrine of the Mean and the Great Learning were preserved. No text of these Books was given, and Hsi-ho tells us that in the reign of Chia-ching [1], the most flourishing period of the Ming dynasty (A.D.

The Chinese Classics, passage 262

Confucius bewails the rarity of the practice of the Mean, and graphically sets forth the difficulty of it. 'The empire, with its component States and families, may be ruled; dignities and emoluments may be declined; naked weapons may be trampled under foot; but the course of the Mean can not be attained to [2].' 'The knowing go beyond it, and the stupid do not come up to it [3].' Yet some have attained to it.

The Chinese Classics, passage 546

It is noted that 'the appointments of Heaven was one of the subjects on which he rarely touched [1].' His most remarkable utterance was that which I have already given in the sketch of his Life:-- 'When he was put in fear in K'wang, he said, "After the death of king Wan, was not the cause of truth lodged here in me? If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause.

The Chinese Classics, passage 665

Outside this apartment, and running in a line with the two 序, but along the external wall of the sacred inclosure, are the two 廡, or side-galleries, which I have sometimes called the ranges of the outer court.

The Chinese Classics, passage 23

How much of the whole work was contained in each 篇, it is impossible to determine. P. Regis says: 'Pien, quemadmodum Gallice dicimus "des pieces d'éloquence, de poésie."' 11 詩, 六家, 四百一十六卷. The collections of the Shih-ching are mentioned under the name of chuan, 'sections,' 'portions.' Had p'ien been used, it might have been understood of individual odes. This change of terms shows that by p'ien in the other summaries, we are not to understand single blocks or chapters.

The Chinese Classics, passage 714

Chi-ch'an and Tsze-ta] (冉季, 字子產 [al. 季產 and 子達), a native of Lu, whose place is the 11th, west, next to Po Ch'ien. 37. Kung-tsu Kau-tsze or simply Tsze, styled Tsze-chih (公祖勾茲 [or simply 茲], 字子之), a native of Lu. His tablet is the 23rd, east, in the outer court. 38. Ch'in Tsu, styled Tsze-nan (秦祖, 字子南), a native of Ch'in. His tablet precedes that of the last, two places. 39. Ch'i-tiao Ch'ih, styled Tsze-lien (漆雕哆 [al. 侈], 字子斂), a native of Lu. His tablet is the 13th, west. 40.

The Chinese Classics, passage 626

Of independent nations the ancient classics have not any knowledge, nor has Confucius. So long as merchants from Europe and other parts of the world could have been content to appear in China as suppliants, seeking the privilege of trade, so 1 中國. 2 諸夏; Ana. III. v. 3 天下; passim. 4 Ana. III. v. 5 Ana. IX. xiii. 6 書經, III. ii. 10; et al. 7 柔遠人. 8 賓旅.

The Chinese Classics, passage 469

One of them was called Ch'ang-tsu, and instead of giving Tsze-lu the information he wanted, he asked him, 'Who is it that holds the reins in the carriage there?' 'It is K'ung Ch'iu.' 'K'ung Ch'iu of Lu?' 'Yes,' was the reply, and then the man rejoined, 'He knows the ford.' Tsze-lu applied to the other, who was called Chieh-ni, but got for answer the question, 'Who are you, Sir?' He replied, 'I am Chung Yu.' 'Chung Yu, who is the disciple of K'ung Ch'iu of Lu?' 'Yes,' again replied Tsze-lu, and Chieh-ni said to him, 'Disorder, like a swelling flood, spreads over the whole kingdom, 1 Ana.

The Chinese Classics, passage 336

At a subsequent period, when people were astonished at the variety of his knowledge, he explained it by saying, 'When I was young, my condition was low, and therefore I acquired my ability in many things; but they were mean matters [3].' When he was nineteen, he married a lady from the State of Sung, of the Chien-kwan family [4], and in the following year his son Li was born. On the occasion of this event, the duke Chao sent him a present of a couple of carp.

The Chinese Classics, passage 393

The duke of Ch'i got tired ere long of having such a monitor about him, and observed. 'I cannot treat him as I would the chief of the Chi family. I will treat him in a way between that accorded to the chief of the Chi, and that given to the chief of the Mang family.' Finally he said, 'I am old; I cannot use his doctrines [2].' These observations were made directly to Confucius, or came to his hearing [3].

The Chinese Classics, passage 561

The reader will be prepared by the preceding account not to expect to find any light thrown by Confucius on the great problems of the human condition and destiny. He did not speculate on the creation of things or the end of them. He was not troubled to account for the origin of man, nor did he seek to know about his hereafter. He meddled neither with physics nor metaphysics [2].

The Chinese Classics, passage 529

year, I, A.B., the emperor, offer a sacrifice to the philosopher K'ung, the ancient Teacher, the perfect Sage, and say,-- O Teacher, in virtue equal to Heaven and Earth, whose doctrines embrace the past time and the present, thou didst digest and transmit the six classics, and didst hand down lessons for all generations! Now in this second month of spring (or autumn), in reverent observance of the old statutes, with victims, silks, spirits, and fruits, I carefully offer sacrifice to thee.

The Chinese Classics, passage 532

One of his remarkable sayings was,-- 'To lead an uninstructed people to war is to throw them away [3].' When he pronounced this judgment, he was not thinking of military training, but of education in the duties of life and citizenship. A people so taught, he thought, would be morally fitted to fight for their government.

The Chinese Classics, passage 405

The divorce of his wife must also have taken place during these years, if it ever took place at all, which is a disputed point. The curious reader will find the question discussed in the notes on the second Book of the Li Chi. The evidence inclines, I think, against the supposition that Confucius did put his wife away.

The Chinese Classics, passage 284

and Harmony existing in perfection.' It denotes a character absolutely and relatively good, wanting nothing in itself, and correct in all its outgoings. 'Sincerity' is another term for the same thing, and in speaking about it, Confucius makes a distinction between sincerity absolute and sincerity acquired. The former is born with some, and practised by them without any effort; the latter is attained by study, and practised by strong endeavour [1].

The Chinese Classics, passage 128

About the middle of the sixteenth century, however, the literary world in China was startled by a reprt that the slabs of Wei which contained the Great Learning had been discovered. But this was nothing more than the result f an impudent attempt at an imposition, for which it is difficult to a foreigner to assign any adequate cause.

The Chinese Classics, passage 75

The last book of the Lu Lun was divided in it, however, into two, the chapter beginning, 'Yao said,' forming a whole Book by itself, and the remaining two chapters formed another Book beginning 'Tsze-chang.' With this trifling difference, the old and the Lu copies appear to have agreed together. 6 Chang Yu, prince of An-ch'ang [4], who died B.C. 4, after having 1 科斗文子, -- lit.

The Chinese Classics, passage 410

Thence he sent a message to Confucius inviting him to join him, and the Sage seemed so inclined to go that his disciple Tsze-lu remonstrated with him, saying, 'Indeed you cannot go! why must you think of going to see Kung-shan?' Confucius replied, 'Can it be without some reason that he has invited me? If any one employ me, may I not make an eastern Chau [1]?' The upshot, however, was that he did not go, and I cannot suppose that he had ever any serious intention of doing so.

The Chinese Classics, passage 83

We may believe, indeed, that many of the disciples put on record conversations which they had had with their master, and notes about his manners and incidents of his life, and that these have been incorporated with the Work which we have, but that Work must have taken its present form at a period somewhat later. In Book VIII, chapters iii iv, we have some notices of the last days of Tsang Shan, and are told that he was visited on his death-bed by the officer Mang Ching.

The Chinese Classics, passage 353

ministers. The sacrifices to the emperor Shao-hao, the next in descent from Hwang-ti, were maintained in T'an, so that the chief fancied that he knew all about the abstruse subject on which he discoursed. Confucius, hearing about the matter, waited on the visitor, and learned from him all that he had to communicate [1]. To the year B.C. 525, when Confucius was twenty-nine years old, is referred his studying music under a famous master of the name of Hsiang [2].

The Chinese Classics, passage 510

The height of his father is stated, as I have noted, to have been ten feet, and though Confucius came short of this by four inches, he was often called 'the tall man.' It is allowed that the ancient foot or cubit was shorter than the modem, but it must be reduced more than any scholar I have consulted has yet done, to bring this statement within the range of credibility.

The Chinese Classics, passage 514

In bed even he did not forget himself;-- 'he did not lie like a corpse,' and 'he did not speak.' 'He required his sleeping dress to be half as long again as his body.' 'If he happened to be sick, and the prince came to visit him, he had his face set to the east, made his court robes be put over him, and drew his girdle across them.' He was nice in his diet,-- 'not disliking to have his rice dressed fine, nor to have his minced meat cut small.' 'Anything at all gone he would not touch.' 'He must have his meat cut properly, and to every kind its proper sauce; but he was not a great eater.' 'It was only in drink that he laid down no limit to himself, but he did not allow himself to be confused by it.' 'When the villagers were drinking together, on those who carried staffs going out, he went out immediately after.' There must always be ginger at the table, and 'when eating, he did not converse.' 'Although his food might be coarse rice and poor soup, he would offer a little of it in sacrifice, with a grave, respectful air.' 'On occasion of a sudden clap of thunder, or a violent wind, he would change countenance.

The Chinese Classics, passage 767

He also frequently goes over the same ground, and puts things in a clearer light. I have found this to be the case in the chapters on the classical and other Books. 二十四史, 'The Twenty-four Histories.' These are the imperially- authorized records of the empire, commencing with the 'Historical Records,' the work of Sze-ma Ch'ien, and ending with the History of the Ming dynasty, which appeared in 1742, the result of the joint labours of 145 officers and scholars of the present dynasty.

The Chinese Classics, passage 413

Within twelve months, the princes of the other States all wished to imitate his style of administration [2]. The duke Ting, surprised at what he saw, asked whether his rules could be employed to govern a whole State, and Confucius told him that they might be applied to the whole kingdom. On this the duke appointed him assistant-superintendent of Works [3], in which capacity he surveyed the lands of the State, and made many improvements in agriculture.

The Chinese Classics, passage 497

If you add to the people of Lu one half the people of Ch'i, you are sure to overcome.' But he could not infuse his spirit into the duke, who told him to go and lay the matter before the chiefs of the three Families. Sorely against his sense of propriety, he did so, but they would not act, and he withdrew with the remark, 'Following in the rear of the great officers, I did not dare not to represent such a matter [1].' In the year B.C.

The Chinese Classics, passage 489

xvi. additional impost which he wished to lay upon the people, but Confucius refused to give any reply, telling the disciple privately his disapproval of the proposed measure. It was carried out, however, in the following year, by the agency of Yen, on which occasion, I suppose, it was that Confucius said to the other disciples, 'He is no disciple of mine; my little children, beat the drum and assail him [1].' The year B.C.

The Chinese Classics, passage 753

He is a great opponent of Chu Hsi, and would be a much more effective one, if he possessed the same graces of style as that 'prince of literature.' 四書拓餘說, 'A Collection of Supplemental Observations on the Four Books.' The preface of the author, Ts'ao Chih-shang (曹之升), is dated in 1795, the last year of the reign of Ch'ien-lung. The work contains what we may call prolegomena on each of the Four Books, and then excursus on the most difficult and disputed passages.

The Chinese Classics, passage 104

recovered by the scholars of the Han dynasty, and with what industry it has been persevered in down to the present time. 2. Mention has been made, in Section I. 6, of the Lun of prince Chang, published in the half century before our era. Pao Hsien [1], a distinguished scholar and officer, f the reign of Kwang-wu [2], the first emperor of the Eastern Han dynasty, A.D.

The Chinese Classics, passage 629

I do not charge the contemptuous arrogance of the Chinese government and people upon Confucius; what I deplore, is that he left no principles on record to check the development of such a spirit. His simple views of society and government were in a measure sufficient for the people while they dwelt apart from the rest of mankind.

The Chinese Classics, passage 6

'The five Ching' are: the Yi [3], or, as it has been styled, 'The Book of Changes;' the Shu [4], or 'The Book of History;' the Shih [5], or 'The Book of Poetry;' the Li Chi [6], or 'Record of Rites;' and the Ch'un Ch'iu [7], or 'Spring and Autumn,' a chronicle of events, extending from 722 to 481 B.C. The authorship, or compilation rather, of all these Works is loosely attributed to Confucius. But much of the Li Chi is from later hands.

The Chinese Classics, passage 688

Tsang Shan [or Ts'an] styled Tsze-yu (曾參, 字子輿 [al. 子與]). He was a native of south Wu-ch'ang, and forty-six years younger than Confucius. In his sixteenth year he was sent by his father into Ch'u, where Confucius then was, to learn under the sage. Excepting perhaps Yen Hui, there is not a name of greater note in the Confucian school. Tsze-kung said of him, 'There is no subject which he has not studied. His appearance is respectful. His virtue is solid. His words command credence.

The Chinese Classics, passage 571

But as Yang Ho said to Confucius, 'The years do not wait for us.' 1 Ana. VII. xvii; xxiv; xx. 2 See Hardwick's 'Christ and other Masters,' Part iii, pp. 18, 19, with his reference in a note to a passage from Meadows's 'The Chinese and their Rebellions.' 3 Ana. III. xiii. not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven;-- THAT knows me [1]!' Not once throughout the Analects does he use the personal name.

The Chinese Classics, passage 155

I believe that the Book should be styled T'ai Hsio [2], and not Ta Hsio, and that it was so named as setting forth the higher and more extensive principles of moral science, which come into use and manifestation in the conduct of government.

The Chinese Classics, passage 72

The recovery of this copy will be seen to be a most important circumstance in the history f the text of the Analects. It is referred to by Chinese writers, as 'The old Lun Yu.' In the historical narrative which we have of the affair, a circumstance is added which may appear to some minds to throw suspicion on the whole account.

The Chinese Classics, passage 636

xxiii, Tsze-kung asks if there be one word which may serve as a rule of practice for all one's life, and is answered, 'Is not reciprocity such a word? What you do not want done to yourself do not do to others.' The same disciple appears in Book V. xi, telling Confucius that he was practising the lesson.

The Chinese Classics, passage 246

Unroll it and it fills the universe; roll it up, and it retires and lies hid in secrecy [2].' There is this advantage, however, to the student of it, that more than most other Chinese Treatises it has a beginning, a middle, and an end. The first chapter stands to all that follows in the character of a text, containing several propositions of which we have the expansion or development.

The Chinese Classics, passage 228

3, where the duke Hui of Pi is introduced as saying, 'I treat Tsze-sze as my master.' We have fuller accounts of him in Lu, where he spent all the latter years of his life, instructing his disciples to the number of several hundred [3], and held in great reverence by the duke Mu.

The Chinese Classics, passage 349

In one point he departs from the ancient practice, raising a mound over the grave, and when the fresh earth gives way from a sudden rain, he is moved to tears, and seems to regret his innovation. This sets Confucius vividly before us,-- a man of the past as much as of the present, whose own natural feelings were liable to be hampered in their development by the traditions of antiquity which he considered sacred. It is important, however, to observe the reason which he gave for rearing the mound.

The Chinese Classics, passage 664

The principal hall, called 大成殿, or 'Hall of the Great and Complete One,' is that in which is his own statue or the tablet of his spirit, having on each side of it, within a screen, the statues, or tablets, of his 'four Assessors.' On the east and west, along the walls of the same apartment, are the two 序, the places of the 十二哲, or 'twelve Wise Ones,' those of his disciples, who, next to the 'Assessors,' are counted worthy of honour.

The Chinese Classics, passage 370

But the runner may be snared, the swimmer may be hooked, and the flyer may be shot by the arrow. But there is the dragon. I cannot tell how he mounts on the wind through the clouds, and rises to heaven.