The Chinese Classics, passage 441

It so happened that Confucius resembled Hu, and the attention of the people being called to him by the movements of his carriage-driver, they thought it was their old enemy, and made an attack upon him. His followers were alarmed, but he was calm, and tried to assure them by declaring his belief that he had a divine mission. He said to them, 'After the death of king Wan, was not the cause of truth lodged here in me?

The Chinese Classics, passage 295

whereof he affirmed. Mao Hsi-ho and some other modern writers explain away many of his predicates of sincerity, so that in their hands they become nothing but extravagant hyperboles, but the author himself would, I believe, have protested against such a mode of dealing with his words. True, his structures are castles in the air, but he had no idea himself that they were so. In the twenty-fourth chapter there is a ridiculous descent from the sublimity of the two preceding.

The Chinese Classics, passage 301

We have arrived at the concluding chapter of the Work, in which the author, according to Chu Hsi, 'having carried his descriptions to the highest point in the preceding chapters, turns back and examines the source of his subject; and then again from the work of the learner, free from all selfishness and watchful over himself when he is alone, he carries out his description, till by easy steps he brings it to the consummation of the whole world tranquillized by simple and sincere reverentialness.

The Chinese Classics, passage 429

It does not appear that he succeeded in the same way in dismantling Ch'ang [3], the chief city of the Mang [4]; but his authority in the State greatly increased. 'He strengthened the ducal House and weakened the private Families. He exalted the sovereign, and depressed the ministers. A transforming government went abroad. Dishonesty and dissoluteness were ashamed and hid their heads. Loyalty and good faith became the characteristics of the men, and chastity and docility those of the women.

The Chinese Classics, passage 419

As between man and man, it is not polite.' The duke of Ch'i ordered the disturbers off, but Confucius withdrew, carrying the duke of Lu with him.

The Chinese Classics, passage 718

When Confucius was surrounded and stopped in P'u, Tsze-chang fought so desperately, that the people of P'u were afraid, and let the Master go, on his swearing that he would not proceed to Wei.' 47. Hau [al. Shih] Ch'u [al. Ch'ien], styled Tsze-li [al. Li-ch'ih] (后 [al. 石] 處 [al. 虔], 字子里 [al. 里之]), a native of Ch'i, having his tablet the 17th, east. 48. Ch'in Zan, styled K'ai (秦冉, 字開), a native of Ts'ai.

The Chinese Classics, passage 47

The best way is to prohibit them, I pray that all the Records in charge of the Historiographers be burned, excepting those of Ch'in; that, with the exception of those officers belonging to the Board of Great Scholars, all throughout the empire who presume to keep copies of the Shih-ching, or of the Shu-ching, or of the books of the Hundred Schools, be required to go with them to the officers in charge of the several districts, and burn them [1]; that all who may dare to speak 1 悉詣守尉雜燒之.

The Chinese Classics, passage 26

The above important document is sufficient to show how the emperors of the Han dynasty, as soon as they had made good their possession of the empire, turned their attention to recover the ancient literature of the nation, the Classical Books engaging their first care, and how earnestly and effectively the scholars of the time responded to the wishes of their rulers.

The Chinese Classics, passage 219

15. 庶氏之母死 must be understood as I have done above, and not with Chang Hsuan, -- 'Your mother was born a Miss Shu.' 3 子上 -- this was the designation of Tsze-sze's son. 4 白,-- this was Tsze-shang's name. 5 See the Li Chi, II. Sect. I. i. 4. As a public character, we find him at the ducal courts of Wei, Sung; Lu, and Pi, and at each of them held in high esteem by the rulers. To Wei he was carried probably by the fact of his mother having married into that State.

The Chinese Classics, passage 84

Now Ching was the posthumous title of Chung- sun Chieh [1], and we find him alive (Li Chi, II. Pt. ii. 2) after the death of duke Tao of Lu [2], which took place B.C. 431, about fifty years after the death of Confucius. Again, Book XIX is all occupied with the sayings of the disciples. Confucius personally does not appear in it.

The Chinese Classics, passage 763

文獻通考, 'General Examination of Records and Scholars.' This astonishing Work, which cost its author, Ma Twan-lin (馬端臨), twenty years' labour, was first published in 1321.

The Chinese Classics, passage 135

He followed Hao in the adoption of the reading 'to renovate,' instead of 'to love.' But he transposed the text differently, more akin to the arrangement afterwards made by Chu Hsi, suggesting also that there were some superfluous sentences in the old text which might conveniently be erased. The Work, as proposed to be read by him, will be found in the volume of Mao just referred to.

The Chinese Classics, passage 358

After my death, you must 1 This rests on the respectable authority of Tso Ch'iu-ming's annotations on the Ch'un Ch'iu, but I must consider it apocryphal. The legend-writers have fashioned a journey to T'an. The slightest historical intimation becomes a text with them, on which they enlarge to the glory of the sage. Amiot has reproduced and expanded their romancings, and others, such as Pauthier (Chine, pp. 121-183) and Thornton (History of China, vol. i. pp. 151-215), have followed in his wake.

The Chinese Classics, passage 285

The former is 'the way of Heaven;' the latter is 'the way of men [2].' 'He who possesses sincerity,'-- absolutely, that is,-- 'is he who without effort hits what is right, and apprehends without the exercise of thought; he is the sage who naturally and easily embodies the right way. He who attains to sincerity, is he who chooses what is good and firmly holds it fast.

The Chinese Classics, passage 29

His successors, the emperors Hsiao-ming [5] (58-75), Hsiao-chang [6] (76-88), and Hsiao-hwo [7] (89-105), took a part themselves in the studies and discussions of the literary tribunal, and 1 諸子略. 2 儒家者流. 3 孝惠皇帝. 4 武帝建元五年, 初置五經博士. 5 顯宗孝明皇帝. 6 肅宗孝章皇帝. 7 孝和皇帝. the emperor Hsiao-ling [1], between the years 172-178, had the text of the five Ching, as it had been fixed, cut in slabs of stone, and set up in the capital outside the gate of the Grand College.

The Chinese Classics, passage 699

He was the father of Yen Hui, younger than Confucius by six years. His sacrificial place is the first, east, in the same hall as the last. 21. Following the tablet of Nan-kung Kwo is that of Shang Chu, styled Tsze-mu (商瞿, 字子木). To him, it is said, we are indebted for the preservation of the Yi-ching, which he received from Confucius. Its transmission step by step, from Chu down to the Han dynasty, is minutely set forth. 22.

The Chinese Classics, passage 545

There was nothing to prevent rulers like Yao and Shun and the great Yu from again arising, and a condition of happy tranquillity being realized throughout the kingdom under their sway. If in anything he thought himself 'superior and alone,' having attributes which others could not claim, it was in his possessing a divine commission as the conservator of ancient truth and rules. He does not speak very definitely on this point.

The Chinese Classics, passage 131

text were not arranged with sufficient care by him; and indeed, any one who studies the treatise attentively, will probably come to the conclusion that the part of it forming the first six chapters of commentary in the present Work is but a fragment. It would not be a difficult task to propose an arrangement of the text different from any which I have yet seen; but such an undertaking would not be interesting out of China.

The Chinese Classics, passage 268

Tsze-sze had reference in it also to what he had said-- 'The superior man does not wait till he sees things to be cautious, nor till he hears things to be apprehensive. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore, the superior man is watchful over himself when he is alone.' It is in this portion of the Chung Yung that we find a good deal of moral instruction which is really valuable.

The Chinese Classics, passage 574

"I consider my not being present at the sacrifice as if I did not sacrifice [2]."' The custom must have originated from a belief in the continued existence of the dead. We cannot suppose that they who instituted it thought that with the cessation of this life on earth there was a cessation also of all conscious being. But Confucius never spoke explicitly on this subject. He tried to evade it.

The Chinese Classics, passage 387

Once, when Tsze-lu asked him what he would consider the first thing to be done if entrusted with the government of a State, Confucius answered, 'What is necessary is to rectify names [7].' The disciple thought the reply wide of the mark, but it was substantially the same with what he said to the marquis Ching.

The Chinese Classics, passage 325

birth to Confucius, who received the name of Ch'iu, and was subsequently styled Chung-ni [1]. The event happened on the twenty-first day of the tenth month of the twenty-first year of the duke Hsiang, of Lu, being the twentieth year of the emperor Ling, B.C. 552 [2]. The birth-place was in the district of Tsau [3], of which Heh was the governor.

The Chinese Classics, passage 386

I have given advice to the duke Ching, but he has not yet obeyed it, and now he would endow me with this place! Very far is he from understanding me [5]!' On one occasion the duke asked about government, and received the characteristic reply, 'There is government when the ruler is ruler, and the minister is minister; when the father is father, and the son is son [6].' I say that the reply is characteristic.

The Chinese Classics, passage 73

The king was finally arrested, we are told, in his purpose to destroy the house, by hearing the sounds of bells, musical stones, lutes, and citherns, as he was ascending the steps that led to the ancestral hall or temple. This incident was contrived, we may suppose, by the K'ung family, to preserve the house, or it may have been devised by the historian to glorify the sage, but we may not, on account of it, discredit the finding of the ancient copies of the Books.

The Chinese Classics, passage 746

A new edition, with Additions.' By Tu Ting-chi (杜定基). Published A.D. 1779. The original of this Work was by Tang Lin (鄧林), a scholar of the Ming dynasty. It is perhaps the best of all editions of the Four Books for a learner. Each page is divided into three parts. Below, is the text divided into sentences and members of sentences, which are followed by short glosses. The text is followed by the usual commentary, and that by a paraphrase, to which are subjoined the Supplements and Suggestions.

The Chinese Classics, passage 311

Foreseeing the impending ruin of their family, Ch'i withdrew from the court; and subsequently he was invested by the emperor Ch'ang, the second of the house of Chau, with the principality of Sung, which embraced the eastern portion of the present province of Ho-nan, that he might there continue the sacrifices to the sovereigns of Yin. Ch'i was followed as duke of Sung by a younger brother, in whose line the succession continued.

The Chinese Classics, passage 700

Next to Kung-hsi Ai is the place of Kao Ch'ai, styled Tsze-kao and Chi-kao (高柴, 字子羔 [al. 季羔; for 羔 moreover, we find 皋, and 睾]), a native of Ch'i, according to the 'Narratives of the School,' but of Wei, according to Sze-ma Ch'ien and Chang Hsuan. He was thirty (some say forty) years younger than Confucius, dwarfish and ugly, but of great worth and ability. At one time he was criminal judge of Wei, and in the execution of his office condemned a prisoner to lose his feet.

The Chinese Classics, passage 306

It begins sufficiently well, but the author has hardly enunciated his preliminary apophthegms, when he conducts into an obscurity where we can hardly grope our way, and when we emerge from that, it is to be bewildered by his gorgeous but unsubstantial pictures of sagely perfection. He has eminently contributed to nourish the pride of his countrymen.

The Chinese Classics, passage 524

609 separate temples were assigned to them, and in 628 our sage displaced the older worthy altogether. About the same time began the custom, which continues to the present day, of erecting temples to him,-- separate structures, in connexion with all the colleges, or examination-halls, of the country. The sage is not alone in those temples.

The Chinese Classics, passage 425

What hinders you now from putting to death this unfilial son as an example to all the people?' Confucius with a sigh replied, 'When superiors fail in their duty, and yet go to put their inferiors to death, it is not right. This father has not taught his son to be filial; to listen to his charge would be to slay the guiltless.

The Chinese Classics, passage 99

If it were so, it is strange the circumstance is not mentioned in Ho Yen's preface. 2 荀卿. 3 莊子, 列子. 4 墨子. Mencius, III. Pt. II. vii. 3, those of Ana. XVII. i, but without any notice of quotation. In the writings of Hsun Ch'ing, Book I. page 2, we find something like the words of Ana. XV. xxx; and on p. 6, part of XIV. xxv. But in these instances there is no mark of quotation. In the writings of Chwang, I have noted only one passage where the words of the Analects are reproduced. Ana. XVIII.

The Chinese Classics, passage 156

When Chu Shi endeavours to make the title mean -- 'The principles of Learning, which were taught in the higher schools of antiquity,' and tells us how at the age of fifteen, all the sons of the sovereign, with the legitimate sons of the nobles, and high officers, down to the more promising scions of the common people, all entered these seminaries, and were taught the difficult lessons here inculcated, we pity the ancient youth of China.

The Chinese Classics, passage 423

When any matter came before him, he took the opinion of different individuals upon it, and in giving judgment would say, 'I decide according to the view of so and so.' There was an approach to our jury system in the plan, Confucius's object being to enlist general sympathy, and carry the public judgment with him in his administration of justice.

The Chinese Classics, passage 588

He held that there was in men an adaptation and readiness to be governed, which only needed to be taken advantage of in the proper way. There must be the right administrators, but given those, and 'the growth of government would be rapid, just as vegetation is rapid in the earth; yea, their 1 Isaiah iii. 12. 2 天下平. See the 大學, 經, pars. 4, 5; &c. 3 Ana. III. xi; et al. government would display itself like an easily-growing rush [1].' The same sentiment was common from the lips of Mencius.

The Chinese Classics, passage 263

Shun did so, humble and ever learning from people far inferior to himself [4]; and Yen Hui did so, holding fast whatever good he got hold of, and never letting it go [5]. Tsze-lu thought the Mean could be taken by storm, but Confucius taught him better [6]. And in fine, it is only the sage who can fully exemplify the Mean [7]. All these citations do not throw any light on the ideas presented in the first chapter. On the contrary, they interrupt the train of thought.

The Chinese Classics, passage 80

190-220) [4] at the age of 74, and the amount of his labors on the ancient classical literature is almost incredible. While he adopted the Lu Lun as the received text of his time, he compared it minutely with those of Ch'i and the old exemplar. In the last section f this chapter will be found a list of the readings in his commentary different from those which are now acknowledged in deference to the authority of Chu Hsi, of the Sung dynasty.

The Chinese Classics, passage 733

Still his tablet has shared the same changes as that of Lin Fang. It is now the first, east. 83 and 84. Shan Ch'ang (申棖) and Shan T'ang (申堂). See No. 57. 85. Mu P'i (牧皮), mentioned by Mencius, VII. Pt. II. xxxvii. 4. His entrance into the temple has been under the present dynasty. His tablet is the 34th, east. 86. Tso Ch'iu-ming or Tso-ch'iu Ming (左丘明) has the 32nd place, east. His title was fixed in A.D.

The Chinese Classics, passage 487

'I returned from Wei to Lu, and then the music was reformed, and the pieces in the Songs of the Kingdom and Praise Songs found all their proper place [5].' To the Yi-ching he devoted much study, and Sze-ma Ch'ien says that the leather thongs by which the tablets of his copy were bound together were thrice worn out.

The Chinese Classics, passage 94

We cannot tell when the Work was first called the Lun Yu [1]. The evidence in the preceding section is sufficient to prove that when the Han scholars were engaged in collecting the ancient Books, it came before them, not in broken tablets, but complete, and arranged in Books or Sections, as we now have it. The Old copy was found deposited in the wall of the house which Confucius had occupied, and must have been placed there not later than B.C.

The Chinese Classics, passage 777

This has often been found useful. It is arranged according to the tones and rhymes like the characters in the Thesaurus. SECTION II. TRANSLATIONS AND OTHER WORKS. CONFUCIUS SINARUM PHILOSOPHUS; sive Scientia Sinensis Latine Exposita. Studio et opera Prosperi Intorcetta, Christiani Herdritch, Francisci Rougemont, Philippi Couplet, Patrum Societatis JESU. Jussu Ludovici Magni. Parisiis, 1837. THE WORKS OF CONFUCIUS; containing the Original Text, with a Translation. Vol. 1. By J. Marshman.

The Chinese Classics, passage 409

4, it is simply said-- 'Chung-tu,-- the name of a town of Lu. It afterwards belonged to Ch'i when it was called Ping-lu (平陸).' Just before he received this appointment, a circumstance occurred of which we do not well know what to make. When Yang-hu fled into Ch'i, Kung-shan Fu-zao, who had been confederate with him, continued to maintain an attitude of rebellion, and held the city of Pi against the Chi family.

The Chinese Classics, passage 2

with a translation, critical and exegetical notes, prolegomena, and copious indexes by

The Chinese Classics, passage 563

Six years ago, I spent all my leisure time for twelve months in the study of that Work, and wrote out a translation of it, but at the close I was only groping my way in darkness to lay hold of [footnote continued next page].

The Chinese Classics, passage 54

3 See the remarks of Chamg Chia-tsi (夾際鄭氏), of the Sung dynasty, on the subject, in the 文獻通考, Bk. clxxiv. p. 5. exempted as being a work on divination, nor did it extend to the other classics which were in charge of the Board of Great Scholars. There ought to have been no difficulty in finding copies when the Han dynasty superseded that of the Ch'in, and probably there would have been none but for the sack of the capital in B.C.

The Chinese Classics, passage 377

His fame was greatly increased; disciples came to him from different parts, till their number amounted to three thousand. Several of those who have come down to us as the most distinguished among his followers, however, were yet unborn, and the statement just given may be considered as an exaggeration. We are not to conceive of the disciples as forming a community, and living together. Parties 1 2 3 See the 家語, 卷二, art. 觀周.

The Chinese Classics, passage 337

It was to signify his sense of his prince's favour, that he called his son Li (The Carp), and afterwards gave him the designation of Po-yu [5] (Fish Primus). No mention is made of the birth of any other children, though we know, from Ana. V. i, that he had at least one daughter. We know also, from an inscription on her grave, that he had one other daughter, who died when she was quite young.

The Chinese Classics, passage 74

We have K'ung An-kwo's own account of their being committed to him, and of the ways which he took to decipher them. The work upon the Analects, mentioned above, has not indeed come down to us, but his labors on the Shu-ching still remain. 5. It has been already stated, that the Lun Yu of Ch'i contained two Books more than that of Lu. In this respect, the old Lun Yu agreed with the Lu exemplar. Those two books were wanting in it as well.

The Chinese Classics, passage 509

With a few notices of Confucius's habits and manners, I shall conclude this section. Very little can be gathered from reliable sources on the personal appearance of the sage.

The Chinese Classics, passage 313

It is hardly necessary that I should say here, that the name Confucius is merely the Chinese characters 孔夫子 (K'ung Fu-tsze, 'The master K'ung') Latinized. 2 啟. 3 愍公. followed, B.C. 908, by a younger brother, leaving, however, two sons, Fu-fu Ho [1] and Fang-sze [2]. Fu Ho [3] resigned his right to the dukedom in favour of Fang-sze, who put his uncle to death in B.C. 893, and became master of the State.

The Chinese Classics, passage 397

Confucius would give his countenance to none, as he disapproved of all, and he studiously kept aloof from them. Of how he comported himself among them we have a specimen in the incident related in the Analects, XVII. i.-- 'Yang Ho wished to see Confucius, but Confucius would not go to see him. On this, he sent a present of a pig to Confucius, who, having chosen a time when Ho was not at home, went to pay his respects for the gift. He met him, however, on the way.