The Chinese Classics, passage 621

Principles have been needed, and not 'proprieties.' The consequence is that China has increased beyond its ancient dimensions, while there has been no corresponding development of thought. Its body politic has the size of a giant, while it still retains the mind of a child. Its hoary age is in danger of becoming but senility. Second, Confucius makes no provision for the intercourse of his country with other and independent nations. He knew indeed of none such.

The Chinese Classics, passage 756

We may call these volumes-- 'The Topography of the Four Books; with three Supplements.' The Author's name is Yen Zo-ch'u (閻若璩). The first volume was published in 1698, and the second in 1700. I have not been able to find the dates of publication of the other two, in which there is more biographical and general matter than topographical.

The Chinese Classics, passage 7

Of the Yi, the Shu, and the Shih, it is only in the first that we find additions attributed to the philosopher himself, in the shape of appendixes. The Ch'un Ch'iu is the only one of the five Ching which can, with an approximation to correctness, be described as of his own 'making.' 1 五經. 2 四書. 3 易經. 4 書經. 5 詩經. 6 禮記. 7 春秋.

The Chinese Classics, passage 226

The duke of Sung, hearing the tumult, hurried to the rescue, and when Chi found himself in safety, he said, 'When king Wan was imprisoned in Yu-li, he made the Yi of Chau. My grandfather made the Ch'un Ch'iu after he had been in danger in Ch'an and Ts'ai. Shall I not make something when rescued from such a risk in Sung?' Upon this he made the Chung Yung in forty-nine p'ien.

The Chinese Classics, passage 650

His disciple Tsze-hsia asked him, 'What course is to be pursued in the case of the murder of a father or mother?' He replied, 'The son must sleep upon a matting of grass, with his shield for his pillow; he must decline to take office; he must not live under the same heaven with the slayer.

The Chinese Classics, passage 421

2 家語, Bk. I. 3 實其. 4 夾谷. 5 泰安府, 萊蕪縣. contrary to the established rules of propriety, his real object being to keep his sovereign out of danger. In this way the two parties separated, they of Ch'i filled with shame at being foiled and disgraced by 'the man of ceremonies;' and the result was that the lands of Lu which had been appropriated by Ch'i were restored [1]. For two years more Confucius held the office of minister of Crime.

The Chinese Classics, passage 373

'Now,' said he with a sigh, 'I know the sage wisdom of the duke of Chau, and how the House of Chau attained to the royal sway [1].' On the walls of the Hall of Light were paintings of the ancient sovereigns from Yao and Shun downwards, their characters appearing in the representations of them, and words of praise or warning being appended. There was also a picture of the duke of Chau sitting with his infant nephew, the king Ch'ang, upon his knees, to give audience to all the princes.

The Chinese Classics, passage 593

And each relation has its reciprocal obligations, the recognition of which is proper to the Heaven-conferred nature. It only needs that the sacredness of the relations be maintained, and the duties belonging to them faithfully discharged, and the 'happy tranquillity' will prevail all under heaven.

The Chinese Classics, passage 63

The injury which they sustained from the dynasty of Ch'in was, I believe, the same in character as that to which they were exposed during all the time of 'the Warring States.' It may have been more intense in degree, but the constant warfare which prevailed for some centuries among the different states which composed the kingdom was eminently unfavourable to the cultivation of literature.

The Chinese Classics, passage 154

In opening this Book, compiled by a disciple of Confucius, and containing his doctrines, we might expect to find a work like Cicero's De Officiis; but we find a very different production, consisting of a few commonplace rules for the maintenance of a good government [1].' My readers will perhaps think, after reading the present section, that the truth lies between these two representations. 2.

The Chinese Classics, passage 468

They were recluses, men who had withdrawn from public life in disgust at the waywardness of the times.

The Chinese Classics, passage 136

We come to the name of Chu Hsi who entered into the labors of the brothers Ch'ang, the young of whom he styles his Master, in his introductory note to the Great Learning. His arrangement of the text is that now current in all the editions of the Four Books, and it had nearly displaced the ancient text 1 程子顥,字伯淳,河南,洛陽人. 2 明道. 3 新. 4 親. 5 大學證. 6 程子頤,字正叔,明道之弟. 7 伊川. altogether. The sanction of Imperial approval was given to it during the Yuan and Ming dynasties.

The Chinese Classics, passage 225

Four Books, Text and Commentary, with Proofs and Illustrations [1],' says that he went thither in his sixteenth year, and having foiled an officer of the State, named Yo So, in a conversation on the Shu Ching, his opponent was so irritated at the disgrace put on him by a youth, that he listened to the advice of evil counsellors, and made an attack on him to put him to death.

The Chinese Classics, passage 773

2), under six general divisions, which again are subdivided, according to the affinity of subjects, into various categories. The Tsze Hui (字彙), which appeared in the Wan-li (萬歷) reign of the Ming dynasty (1573-1619). The 540 radicals of the Shwo Wan were reduced in this to 214, at which number they have since continued. The K'ang-hsi Tsze Tien (康熙字典), or Kang-hsi Dictionary, prepared by order of the great K'ang-hsi emperor in 1716.

The Chinese Classics, passage 549

[Sidebar] Estimate of him by his disciples and their early followers. I have already, in writing of the scope and value of 'The Doctrine of the Mean,' called attention to the extravagant eulogies of his grandson Tsze- sze. He only followed the example which had been set by those among whom the philosopher went in and out. We have the language of Yen Yuan, his favourite, which is comparatively moderate, and simply expresses the genuine admiration of a devoted pupil [3].

The Chinese Classics, passage 608

The relation between superiors and inferiors is like that between the wind and the grass. The grass must bend, when the wind blows across it [1]."' Example is not so powerful as Confucius in these and many other passages represented it, but its influence is very great. Its virtue is recognised in the family, and it is demanded in the church of Christ.

The Chinese Classics, passage 483

Chiang Yung assigns Hui's death to B.C. 481. 4 See the 史記, 孔子世家. 5 哀公. 6 See Chiang Yung's memoir, in loc. while Chi K'ang was the mover and director of the proceeding, it was with the authority and approval of the duke. It is represented in the chronicle of Tso Ch'iu-ming as having occurred at a very opportune time.

The Chinese Classics, passage 408

Towards the end of that year he was made chief magistrate of the town of Chung-tu [4]. 1 Ana. XVI. xiii. 2 See the Li Chi, II. Pt. I. i. 27. 3 Ana. XI. ix. 4 中都宰. Amiot says this was 'la ville meme ou le Souverain tenoit sa Cour' (Vie de Confucius, p. 147). He is followed of course by Thornton and Pauthier. My reading has not shown me that such was the case. In the notes to K'ang-hsi's edition of the 'Five Ching,' Li Chi, II Sect. I. iii.

The Chinese Classics, passage 453

All the next year he remained there, lodging with the warder of the city wall, an officer of worth, of the name of Chang [2], and we have no accounts of him which deserve to be related here [3]. In B.C. 494, Ch'an was much disturbed by attacks from Wu [4], a large State, the capital of which was in the present department of Su-chau, and Confucius determined to retrace his steps to Wei.

The Chinese Classics, passage 183

Then, the qualities of all things, whether external or internal, the subtle or the coarse, will be apprehended, and the mind, in its entire substance and its relations to things, will be perfectly intelligent. This is called the investigation of things. This is called the perfection of knowledge [3].' And knowledge must be thus perfected before we can achieve the sincerity of our thoughts, and the rectifying of our hearts! 1 Comm. vi. 1. 2 Comm. vi. 2. 3 Suppl. to Comm. Ch. v.

The Chinese Classics, passage 55

206 by Hsiang Yu, the formidable opponent of the founder of the House of Han. Then, we are told, the fires blazed for three months among the palaces and public buildings, and must have proved as destructive to the copies of the Great Scholars as the edict of the tyrant had been to the copies among the people. It is to be noted also that the life of Shih Hwang Ti lasted only three years after the promulgation of his edict. He died in B.C.

The Chinese Classics, passage 606

I have adverted to it in the review of 'The Great Learning,' but it deserves some further exhibition, and there are three conversations with the chief Chi K'ang in which it is very expressly set forth. 'Chi K'ang asked about government, and Confucius replied, "To govern means to rectify. If you lead on the people with correctness, who will dare not to be correct?"' 'Chi K'ang, distressed about the number of thieves in the State, inquired of Confucius about how to do away with them.

The Chinese Classics, passage 198

Neither text nor ancient commentary was given. Under the present dynasty it is not so. In the superb edition of 'The Three Li Ching,' edited by numerous committees of scholars towards the middle of the Ch'ien-lung reign, the Chung Yung is published in two parts, the ancient commentaries from 'The Thirteen Ching' being given side by side with those of Chu Hsi. SECTION II. ITS AUTHOR; AND SOME ACCOUNT OF HIM. 1.

The Chinese Classics, passage 140

The work of Mao Hsi-ho contains four arrangements of the text, proposed respectively by the scholars Wang Lu-chai [3], Chi P'ang- shan [4], Kao Ching-yi [5], and Ko Ch'i-chan [6]. The curious student may examine them here. Under the present dynasty, the tendency has been to depreciate the labors of Chu Hsi.

The Chinese Classics, passage 11

A division was also made into nine Ching, consisting of the Yi, the Shih, the Shu, the Chau Li [8], or 'Ritual of Chau,' the I Li [9], or certain 'Ceremonial Usages,' the Li Chi, and the annotated editions of the Ch'un Ch'iu [10], by Tso Ch'iu-ming [11], Kung- yang Kao [12], and Ku-liang Ch'ih [13]. In the famous compilation of the Classical Books, undertaken by order of T'ai-tsung, the second emperor of the T'ang dynasty (A.D.

The Chinese Classics, passage 565

No report of them had come to him by the ear; no vision of them by the eye. And to his practical mind the toiling of thought amid uncertainties seemed worse than useless. The question has, indeed, been raised, whether he did not make changes in the ancient creed of China [2], but I cannot believe that he did so consciously and designedly.

The Chinese Classics, passage 36

One of the principal ministers, Chau Ch'ing-ch'an [2], came forward and said, "Formerly, the State of Ch'in was only 1000 li in extent, but Your Majesty, by your spirit-like efficacy and intelligent wisdom, has tranquillized and settled the whole empire, and driven away all barbarous tribes, so that, wherever the sun and moon shine, all rulers appear before you as guests acknowledging subjection.

The Chinese Classics, passage 503

If the strong beam break, and the wise man wither away, on whom shall I lean? The master, I fear, is going to be ill.' With this he hastened into the house. Confucius said to him, 'Ts'ze, what makes you so late? According to the statutes of Hsia, the corpse was dressed and coffined at the top of the eastern steps, treating the dead as if he were still the host. Under the Yin, the ceremony was performed between the two pillars, as if the dead were both host and guest.

The Chinese Classics, passage 740

1745, by Wang Pu-ch'ing (王步青), a member of the Han-lin College. On the Great Learning and the Doctrine of the Mean, the 'Queries' (或問) addressed to Chu Hsi and his replies are given in the same text as the standard commentary. 四書經註集證, 'The Four Books, Text and Commentary, with Proofs and Illustrations.' The copy of this Work which I have was edited by a Wang T'ing-chi (汪廷機), in the third year of Chia-ch'ing, A.D. 1798. It may be called a commentary on the commentary.

The Chinese Classics, passage 475

If K'ung Ch'iu, with such disciples to be his ministers, get the possession of any territory, it will not be to the prosperity of Ch'u [4]? On this remonstrance the king gave up his purpose; and, when he died in the same year, Confucius left the State, and went back again to Wei. The duke Ling had died four years before, soon after Confucius [Sidebar] B.C. 489.

The Chinese Classics, passage 689

Before great men he draws himself up in the pride of self-respect. His eyebrows are those of longevity.' He was noted for his filial piety, and after the death of his parents, he could not read the rites of mourning without being led to think of them, and moved to tears. He was a voluminous writer. Ten Books of his composition are said to be contained in the 'Rites of the elder Tai' (大戴禮). The Classic of Filial Piety he is said to have made under the eye of Confucius.

The Chinese Classics, passage 719

He is not given in the list of the 'Narratives of the School,' and on this account his tablet was put out of the temples in the ninth year of Chia-tsing. It was restored, however, in the second year of Yung-chang, A.D. 1724, and is the 33rd, east, in the outer court. 49. Kung-hsia Shau, styled Shang [and Tsze-shang] (公夏首 [al. 守], 字乘 [and 子乘]), a native of Lu, whose tablet is next to that of No. 44. 50. Hsi Yung-tien [or simply Tien], styled Tsze-hsi [al.

The Chinese Classics, passage 551

If one do not find the door and enter by it, he cannot see the rich ancestral temple with its beauties, nor all the officers in their rich array. But I may assume that they are few who find the door. The remark of the chief was only what might have been expected [1]' Another time, the same individual having spoken revilingly of Confucius, Tsze-kung said, 'It is of no use doing so. Chung-ni cannot be reviled. The talents and virtue of other men are hillocks and mounds which may be stepped over.

The Chinese Classics, passage 106

126-144, another scholar, Ma Yung [4], undertook the exposition of the characters in the old Lun, giving at the same time his views of the general meaning. The labors of Chang Hsuan in the second century have been mentioned.

The Chinese Classics, passage 554

Were our master in the position of the prince of a State, or the chief of a Family, we should find verified the description which has been given of a sage's rule:-- He would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort to his dominions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious.

The Chinese Classics, passage 677

Twan-mu Ts'ze, styled Tsze-kung (端木賜, 字子貢 [al. 子贛]), whose place is now third, east, from the Assessors. He 1 與田常作亂. See Sze-ma Ch'ien's Biographies, chap. 7, though come have doubted the genuineness of this part of the notice of Tsze-wo. was a native of Wei (衛), and thirty-one years younger than Confucius. He had great quickness of natural ability, and appears in the Analects as one of the most forward talkers among the disciples.

The Chinese Classics, passage 534

In few other countries is the schoolmaster more abroad, and in all schools it is Confucius who is taught. The plan of competitive examinations, and the selection for civil offices only from those who have been successful candidates,-- good so far as the competition is concerned, but injurious from the restricted range of subjects with which an acquaintance is required,-- have obtained for more than twelve centuries. The classical works are the text books.

The Chinese Classics, passage 282

Doubtless it was the mention of 'singleness,' or 'sincerity,' in the twentieth chapter, which made Tsze-sze introduce it into this Treatise, for from those terms he is able to go on to develop what he intended in saying that 'if the states of Equilibrium and Harmony exist in perfection, a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.' It is here, that now we are astonished at the audacity of the writer's assertions, and now lost in vain endeavours to ascertain his meaning.

The Chinese Classics, passage 473

But now the attention of the ruler of Ch'u -- king, as he styled himself -- was directed to the illustrious stranger who was in his dominions, and he met Confucius and conducted him to his capital, which was in the present district of I-ch'ang, in the department of Hsiang-yang [3], in Hu-pei.

The Chinese Classics, passage 613

'Self-adjustment and purification,' he said, 'with careful regulation of his dress, and the not making a movement contrary to the rules of propriety;-- this is the way for the ruler to cultivate his person [2].' This is laying too much stress on what is external; but even to attain to this is beyond unassisted human strength. Confucius, however, never recognised a disturbance of the moral elements in the constitution of man.

The Chinese Classics, passage 17

140-85), portions of Books being wanting and tablets lost, so that ceremonies and music were 1 For the statements in the two last paragraphs, see 西河合集, 大學證文, 卷一. 2 前漢書, 本志, 第十卷, 藝文志. 3 仲尼. 4 篇籍, slips and tablets of bamboo, which supplied in those days the place of paper. 5 世界孝武皇帝.

The Chinese Classics, passage 398

"Come, let me speak with you," said the officer.

The Chinese Classics, passage 713

My parents require me to be filial; my brothers require me to be submissive; and my friends require me to be sincere. What leisure have I for anything else?" "Come to my Master," said Tsze-kung, "and learn of him."' Sze-ma Ch'ien here observes: 'Of the thirty-five disciples which precede, we have some details. Their age and other particulars are found in the Books and Records. It is not so, however, in regard to the fifty-two which follow.' 36. Zan Chi, styled Tsze-ch'an [al.

The Chinese Classics, passage 44

'"At the risk of my life, I, the prime minister, say: Formerly, when the nation was disunited and disturbed, there was no one who could give unity to it. The princes therefore stood up together; constant references were made to antiquity to the injury of the present state; baseless statements were dressed up to confound what was real, and men made a boast of their own peculiar learning to condemn what their rulers appointed.

The Chinese Classics, passage 203

409, seventy years after the death of Confucius. In the 'Plates and Notices of the Worthies, sacrificed to in the Sage's Temples [2],' it is supposed that the sixty-two in the Historical Records should be eighty-two [3]. It is maintained by others that Tsze-sze's life was protracted beyond 100 years [4]. This variety of opinions simply shows that the point cannot be positively determined. To me it seems that the conjecture in the Sacrificial Canon must be pretty near the truth [5].

The Chinese Classics, passage 735

Those who wish to exhaust the subject, mention in addition, on the authority of Tso Ch'iu-ming, Chung-sun Ho-chi (仲孫何忌), a son of Mang Hsi (see p. 63), and Chung-sun Shwo (仲孫說), also a son of Mang Hsi, supposed by many to be the same with No. 17; Zu Pei, (孺悲), mentioned in the Analects, XVII. xx, and in the Li Chi, XVIII. Sect. II. ii. 22; Kung-wang Chih-ch'iu (公罔之裘) and Hsu Tien (序點), mentioned in the Li Chi, XLIII. 7; Pin-mau Chia (賓牟賈), mentioned in the Li Chi, XVII. iii.

The Chinese Classics, passage 764

Rémusat says,-- 'This excellent Work is a library in itself, and if Chinese literature possessed no other, the language would be worth learning for the sake of reading this alone.' It does indeed display all but incredible research into every subject connected with the Government, History, Literature, Religion, &c., of the empire of China. The author's researches are digested in 348 Books.

The Chinese Classics, passage 591

The love of order and quiet, and a willingness to submit to 'the powers that be,' eminently distinguish them. Foreign writers have often taken notice of this, and have attributed it to the influence of Confucius's doctrines as inculcating subordination; but it existed previous to his time. The character of the people molded his system, more than it was molded by it.

The Chinese Classics, passage 366

He was there not as a politician, but as an inquirer about the ceremonies and maxims of the founders of the existing dynasty. Lao Tan [1], whom he had wished to see, generally acknowledged as the founder of the Taoists, or Rationalistic sect (so called), which has maintained its ground in opposition to the followers of Confucius, was then a curator of the royal library. They met and freely interchanged their views, but no reliable account of their conversations has been preserved.

The Chinese Classics, passage 597

Banish the songs of Chang, and keep far from specious talkers [2].' Confucius's idea then of a happy, well-governed State did not go beyond the flourishing of the five relations of society which have been mentioned; and we have not any condensed exhibition from him of their nature, or of the duties belonging to the several parties in them. Of the two first he spoke frequently, but all that he has said on the others would go into small compass.