The Chinese Classics, passage 730

His tablet is next to that of No. 73. His sacrificial title is 'The ancient Worthy, the philosopher Mieh.' 76. Kung-hsi Yu-zu [al. Yu], styled Tsze-shang (公西輿如 [al. 輿 ], 字子上), a native of Lu. His place is the 26th, west. 77. Kung-hsi Tien, styled Tsze-shang (公西蒧 [or 點], 字子上 [al. 子尚 ]), a native of Lu. His tablet is the 28th, east. 78. Ch'in Chang [al. Lao], styled Tsze-k'ai (琴張 [al. 牢], 字子開), a native of Wei. His tablet is the 29th, west. 79. Ch'an K'ang, styled Tsze-k'ang [al.

The Chinese Classics, passage 751

These works form together a superb edition of the Five Ching, published by imperial authority in the K'ang-hsi and Yung-chang reigns. They contain the standard views (傳); various opinions (說); critical decisions of the editors (晏) ; prolegomena; plates or cuts; and other apparatus for the student. 毛西河先生全集, 'The Collected Writings of Mao Hsi-ho.' See prolegomena, p. 20. The voluminousness of his Writings is understated there.

The Chinese Classics, passage 705

This was done in compliance with a memorial from the president of one of the Boards, who said he was moved by a dream to make the request. We may suppose that his real motives were a wish to do Justice to the merits of Tsze-zo, and to restore the symmetry of the tablets in the 'Hall of the Great and Complete One,' which had been disturbed by the introduction of the tablet of Chu Hsi in the preceding reign. 28.

The Chinese Classics, passage 351

Probably he continued to encourage the resort of [Sidebar] He learns music; visits the court of Chau; and returns to Lu. B.C. 527-517. inquirers to whom he communicated instruction, and pursued his own researches into the history, literature, and institutions of the empire. In the year B.C.

The Chinese Classics, passage 303

I have thus in the preceding paragraphs given a general and somewhat copious review of this Work. My object has been to seize, if I could, the train of thought and to hold it up to the reader. Minor objections to it, arising from the confused use of terms and singular applications of passages from the older Classics, are noticed in the notes subjoined to the translation.

The Chinese Classics, passage 277

Then follow five chapters from Confucius:-- the first, on the operation and influence of spiritual beings, to show 'the manifestness of what is minute, and the irrepressibleness of sincerity;' the second, on the filial piety of Shun, and how it was rewarded by Heaven with the throne, with enduring fame, and with long life; the third and fourth, on the kings Wan and Wu, and the duke of Chau, celebrating them for their filial piety and other associate virtues; and the fifth, on the subject of government.

The Chinese Classics, passage 572

I would say that he was unreligious rather than irreligious; yet by the coldness of his temperament and intellect in this matter, his influence is unfavourable to the development of ardent religious feeling among the Chinese people generally; and he prepared the way for the speculations of the literati of medieval and modern times, which have exposed them to the charge of atheism.

The Chinese Classics, passage 164

_as in his method, moreover, he reaches from the cultivation of the person to the tranquillization of the kingdom, through the intermediate steps of the regulation of the family, and the government of the State [2], there is room for setting forth principles that parents and rulers generally may find adapted for their guidance. 5.

The Chinese Classics, passage 505

His end was not unimpressive, but it was melancholy. He sank behind a cloud. Disappointed hopes made his soul bitter. The great ones of the kingdom had not received his teachings. No wife nor child was by to do the kindly offices of affection for him. Nor were the expectations of another life present with him as he passed through the dark valley. He uttered no prayer, and he betrayed no apprehensions.

The Chinese Classics, passage 251

Comparing it with the sixth chapter of Commentary in the Great Learning, it seems to inculcate what is there called 'making the thoughts sincere.' The passage contains an admonition about equivalent to that of Solomon,-- 'Keep thy heart with all diligence, for out of it are the issues of life.' The next paragraph seems to speak of the nature and the path under other names. 'While there are no movements of pleasure, anger, sorrow, or joy, we have what may be called the state of equilibrium.

The Chinese Classics, passage 635

Locke designates as 'the most unshaken rule of morality, and foundation of all social virtue,' had been inculcated by Confucius, almost in the same words, four centuries before [1].' I have taken notice of this fact in reviewing both 'The Great Learning' and 'The Doctrine of the Mean.' I would be far from grudging a tribute of admiration to Confucius for it. The maxim occurs also twice in the Analects. In Book XV.

The Chinese Classics, passage 639

The lesson of Confucius only forbids men to do what they feel to be wrong and hurtful. So far as the point of priority is concerned, moreover, Christ adds, 'This is the law and the prophets.' The maxim was to be found substantially in the earlier revelations of God. Still it must be allowed that Confucius was well aware of the importance of taking the initiative in discharging all the relations of society. See his words as quoted from 'The Doctrine of the Mean' on pages 48, 49 above.

The Chinese Classics, passage 768

The extent of the collection may be understood from this, that my copy, bound in English fashion, makes sixty-three volumes, each one larger than this. No nation has a history so thoroughly digested; and on the whole it is trustworthy. In pre- paring this volume, my necessities have been confined mostly to the Works of Sze-ma Ch'ien, and his successor, Pan Ku (班固), the Historian of the first Han dynasty.

The Chinese Classics, passage 119

A still more comprehensive work of the same kind is, 'The Examination of the Text of the Classics and of Commentaries on them,' published under the superintendence of Yuan Yuan, forming chapters 818 to 1054 of the same Collection. Chapters 1016 to 1030 are occupied with the Lun yu; see the reference to Yuan Yuan farther on, on p. 132. 1 四書拓餘說. Published in 1798. The author was a Tsao Yin-ku -- 曹寅谷. 2 翟教授, 四書考異. CHAPTER III. OF THE GREAT LEARNING.

The Chinese Classics, passage 392

It would take generations to exhaust all that he knows about the ceremonies of going up and going down. This is not the time to examine into his rules of propriety. If you, prince, wish to employ him to change the customs of Ch'i, you will not be making the people your primary consideration [1].' I had rather believe that these were not the words of Yen Ying, but they must represent pretty correctly the sentiments of many of the statesmen of the time about Confucius.

The Chinese Classics, passage 515

He would do the same, and rise up moreover, when he found himself a guest at a loaded board.' 'At the sight of a person in mourning, he would also change countenance, and if he happened to be in his carriage, he would bend forward with a respectful salutation.' 'His general way in his carriage was not to turn his head round, nor talk hastily, nor point with his hands.' He was charitable.

The Chinese Classics, passage 86

We can hardly suppose it to have been written while any of the ten were alive. But there is among them the name of Tsze-hsia, who lived to the age of about a hundred. We find him, B.C. 407, three-quarters of a century after the death of Confucius, at the court of Wei, to the prince of which he is reported to have presented some of the Classical Books [3]. 2. We cannot therefore accept the above account of the origin of the Analects,-- that they were compiled by the disciples of Confucius.

The Chinese Classics, passage 653

I have spoken of their readiness to submit to government, and wish to live in peace, yet they do not like to resign even to government the 'inquisition for blood.' Where the ruling authority is feeble, as it is at present, individuals and clans take the law into their own hands, and whole districts are kept in a state of constant feud and warfare. But I must now leave the sage.

The Chinese Classics, passage 259

The Work is not at all what a reader must expect to find in what he supposes to be a treatise on 'The Golden Medium,' 'The Invariable Mean,' or 'The Doctrine of the Mean.' Those l Compare Chu Hsi's language in his concluding note to the first chapter:-- 楊氏所謂一篇之禮要, and Mao Hsi-ho's, in his 中庸說, 卷一, p. 11:-- 此中庸一書之領要也. names are descriptive only of a portion of it.

The Chinese Classics, passage 208

My undertakings will not come to naught. They will be carried on and flourish [1].' After the death of Confucius, Chi became a pupil, it is said, of the philosopher Tsang. But he received his instructions with discrimination, and in one instance which is recorded in the Li Chi, the pupil suddenly took the place of the master.

The Chinese Classics, passage 578

If the case were not so, it would be difficult to account for the answer which he returned to a question as to what constituted wisdom:-- 'To give one's self earnestly,' said he, 'to the duties due to men, and, while respecting spiritual beings, to keep aloof from them, may be called wisdom [2].' At any rate, as by his frequent references to Heaven, instead of following the phraseology of the older sages, he gave occasion to many of his professed followers to identify God with a principle of reason and the course of nature; so, in the point now in hand, he has led them to deny, like the Sadducees of old, the existence of any spirit at all, and to tell us that their sacrifices to the dead are but an outward form, the mode of expression which the principle of filial piety requires them to adopt when its objects have departed this life.

The Chinese Classics, passage 253

This nature acted on from without, and responding with the various emotions, so as always 'to hit [2]' the mark with entire 1 See the 續文獻通考, Bk. cxcix, art. 子思,--曾子得之于隨事省察,而子思之學,則直達天德,庶幾顏氏之妙悟. 2 中節. correctness, produces the state of harmony, and such harmonious response is the path along which all human activities should proceed. Finally.

The Chinese Classics, passage 506

Deep-treasured in his own heart may have been the thought that he had endeavoured to serve his generation by the will of God, but he gave no sign. 'The mountain falling came to nought, and the rock was removed 1 See the 左傳, 哀公十六年, and Chiang Yung's Life of Confucius, in loc. 2 See the Li Chi, II, Sect. I. ii. 20. out of his place. So death prevailed against him and he passed; his countenance was changed, and he was sent away.' 10.

The Chinese Classics, passage 683

After the death of Confucius, Chi K'ang asked Yen how that event had made no sensation like that which was made by the death of Tsze-ch'an, when the men laid aside their bowstring rings and girdle ornaments, and the women laid aside their pearls and ear-rings, and the voice of weeping was heard in the lanes for three months. Yen replied, 'The influences of Tsze- ch'an and my master might be compared to those of overflowing water and the fattening rain.

The Chinese Classics, passage 659

I would diffuse among the people instructions on the five great points, and lead them on by the rules of propriety and music, so that they should not care to fortify their cities by walls and moats, but would fuse their swords and spears into implements of agriculture. They should send forth their flocks without fear into the plains and forests. There should be no sunderings of families, no widows or widowers. For a thousand 1 孔子曰, 受業身通者, 七十有七人, 皆異能之士也. years there would be no calamity of war.

The Chinese Classics, passage 427

One great cause of disorder in the State was the fortified cities held by the three chiefs, in which they could defy the supreme authority, and were in turn defied themselves by their officers. Those cities were like the castles of the barons of England in the time of the Norman 1 This meeting at Chia-ku is related in Sze-ma Ch'ien, the 'Narratives of the school,' and Ku-liang, with many exaggerations. I have followed 左氏傳, 定公十年. 2 The 家語 says Bk. II, 孔子為魯司寇, 攝相事.

The Chinese Classics, passage 691

He was a native of Wu-ch'ang, thirty-nine years younger than Confucius, according to the 'Historical Records,' but forty-nine, according to the 'Narratives of the School.' He was excessively ugly, and Confucius thought meanly of his talents in consequence, on his first application to him. After completing his studies, he travelled to the south as far as the Yang-tsze. Traces of his presence in that part of the country are still pointed out in the department of Su-chau.

The Chinese Classics, passage 547

While Heaven does not let the cause of truth perish, what can the people of K'wang do to me [2]?"' Confucius, then, did feel that he was in the world for a special purpose. But it was not to announce any new truths, or to initiate any new economy. It was to prevent what had previously been known from being lost. He followed in the wake of Yao and Shun, of T'ang, and king Wan.

The Chinese Classics, passage 432

They were put up at first outside the city, and Chi Hwan having gone in disguise to see them, forgot the lessons of Confucius, and took the duke to look at the bait. They were both captivated. The women were received, and the sage was neglected. For three days the duke gave no audience to his ministers. 'Master,' said Tsze-lu to Confucius, 'it is time for you to be going.' But Confucius was very unwilling to leave.

The Chinese Classics, passage 728

It is said that he and another youth, called K'ung Hsuan (孔琁), attended by turns with their pencils, and acted as amanuenses to the sage, and when Mang Wu-po expressed a doubt of their competency, Confucius declared his satisfaction with them. He follows Lien Chieh in the temples. 72. Yen Ho, styled Zan (顏何, 字冉), a native of Lu. The present copies of the 'Narratives of the School' do not contain his name, and in A.D. 1588 Zan was displaced from his place in the temples.

The Chinese Classics, passage 204

During the years of his boyhood, then, Tsze-sze must have been with his grandfather, and received his instructions. It is related, that one day, when he was alone with the sage, and heard him sighing, he went up to him, and, bowing twice, inquired the reason of his grief. 'Is it,' said he, 'because you think that your descendants, through not cultivating themselves, will be unworthy of you?

The Chinese Classics, passage 729

His tablet, however, has been restored during the present dynasty. It is the 33rd, west. 73. Ti Hei, styled Che [al. Tsze-che and Che-chih] (狄黑, 字晢 [al. 子晢 and 晢之]), a native of Wei, or of Lu. His tablet is the 26th, east. 74. Kwei [al. Pang] Sun, styled Tsze-lien [al. Tsze-yin] (□ (kui1 刲左邦右) [al. 邦] 巽, 字子歛 [al. 子飲]), a native of Lu. His tablet is the 27th, west. 75. K'ung Chung, styled Tsze-mieh (孔忠, 字子蔑). This was the son, it is said, of Confucius's elder brother, the cripple Mang-p'i.

The Chinese Classics, passage 49

The only Books which should be spared are those on medicine, divination, and husbandry. Whoever wants to learn the laws may go to the magistrates and learn of them." 'The imperial decision was -- "Approved."' The destruction of the scholars is related more briefly.

The Chinese Classics, passage 542

It may simply be said of me, that I strive to become such without satiety, and teach others without weariness.' 'In letters I am perhaps equal to other men; but the character of the superior man, carrying out in his conduct what he professes, is what I have not yet attained to.' 'The leaving virtue without proper cultivation; the not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained; and not being able to change what is not good;-- these are the things which occasion me solicitude.' 'I am not one who was born in the possession of knowledge; I am one who is fond of antiquity and earnest in seeking it there.' 'A transmitter and not a maker, believing in and loving the ancients, I venture to compare myself with our old P'ang [1].' Confucius cannot be thought to speak of himself in these declarations more highly than he ought to do.

The Chinese Classics, passage 418

For you to bring a band of savage vassals to disturb the meeting with their weapons, is not the way in which Ch'i can expect to give law to the princes of the kingdom. These barbarians have nothing to do with our Great Flowery land. Such vassals may not interfere with our covenant. Weapons are out of place at such a meeting. As before the spirits, such conduct is unpropitious. In point of virtue, it is contrary to right.

The Chinese Classics, passage 278

These chapters are interesting enough in themselves, but when I go back from them, and examine whether I have from them any better understanding of the paragraphs in the first chapter which they are said to illustrate, I do not find that I have. Three of them, the seventeenth, eighteenth, and nineteenth, would be more in place in the Classic of Filial Piety than here in the Chung Yung. The meaning of the sixteenth is shadowy and undefined.

The Chinese Classics, passage 210

Thus it is that the superior man, in mourning for his parents, when he has been three days without water or congee, takes a staff to enable himself to rise [2]."' While he thus condemned the severe discipline of Tsang, Tsze-sze appears, in various incidents which are related of him, to have been himself more than sufficiently ascetic. As he was living in great poverty, a friend supplied him with grain, which he readily received.

The Chinese Classics, passage 527

After all the preliminary arrangements have been made, and the emperor has twice knelt and six times bowed his head to the earth, the presence of Confucius's spirit is invoked in the words, 'Great art thou, O perfect sage! Thy virtue is full; thy doctrine is complete. Among mortal men there has not been thine equal. All kings honour thee. Thy statutes and laws have come gloriously 1 成宣尼公. 2 文聖尼父. 3 順治. 4 大成至聖, 文宣尼師, 孔子 5 至聖先師孔子 6 上丁日 down. Thou art the pattern in this imperial school.

The Chinese Classics, passage 628

But when their governments interfered, and claimed to treat with that of China on terms of equality, and that their subjects should be spoken to and of as being of the same clay with the Chinese themselves, an outrage was committed on tradition and prejudice, which it was necessary to resent with vehemence.

The Chinese Classics, passage 114

The scholars of the present dynasty, however, seem inclined to question the correctness of his views and interpretations of the Classics, and the chief place among them is due to Mao Ch'i-ling [7], known by the local name of Hsi-ho [8]. His writings, under the name of 'The Collected Works of Hsi-ho [9],' have been published in eighty volumes, containing between three and four hundred books or sections.

The Chinese Classics, passage 401

I must repeat, however, that several of them, whose names are most famous, such as Tsang Shan, were as yet children, and Min Sun [2] was not born till B.C. 500. To this period we must refer the almost single instance which we have of the manner of Confucius's intercourse with his son Li. 'Have you heard any lessons from your father different from what we have all heard?' asked one of the disciples once of Li. 'No,' said Li.

The Chinese Classics, passage 338

The fact of the duke of Lu's sending him a gift on the occasion of Li's birth, shows that he was not unknown, but was already commanding public attention and the respect of the great. It was about this time, probably in the year after his marriage, that Confucius took his first public employment, as keeper of the stores of grain [6], and in the following year he was put in charge of the public fields and lands [7].

The Chinese Classics, passage 589

Enforcing it one day, when conversing with one of the petty rulers of his time, he said in his peculiar style, 'Does your Majesty understand the way of the growing grain? During the seventh and eighth months, when drought prevails, the plants become dry. Then the clouds collect densely in the heavens; they send down torrents of rain, and the grain erects itself as if by a shoot.

The Chinese Classics, passage 289

Neither the scriptures of God nor the experience of man know of individuals 1 Par. 9. 2 Par. 18. 3 Pars. 18, 19. 4 Ana. VII. xix. absolutely perfect. The other sentiment that men can make themselves perfect is equally wide of the truth. Intelligence and goodness by no means stand to each other in the relation of cause and effect. The sayings of Ovid, 'Video meliora proboque, deteriora sequor,' 'Nitimur in velitum semper.

The Chinese Classics, passage 5

'The five Ching' are the five canonical Works, containing the truth upon the highest subjects from the sages of China, and which should be received as law by all generations. The term Shu simply means Writings or Books, = the Pencil Speaking; it may be used of a single character, or of books containing thousands of characters. 2.

The Chinese Classics, passage 456

In three years the government would be perfected [7].' A circumstance occurred to direct his attention to the State of Tsin [8], which occupied the southern part of the present Shan-hsi, and extended over the Yellow river into Ho-nan. An invitation came to Confucius, like that which he had formerly received from Kung-shan Fu-zao. Pi Hsi, an officer of Tsin, who was holding the town of Chung-mau against his chief, invited him to visit him, and Confucius was inclined to go.

The Chinese Classics, passage 30

Some old accounts say that the characters were in three different forms, but they were only in one form; -- see the 287th book of Chu I-tsun's great Work. 5. Since the Han, the successive dynasties have considered the literary monuments of the country to be an object of their special care. Many of them have issued editions of the Classics, embodying the commentaries of preceding generations. No dynasty has distinguished itself more in this line than the present Manchau possessors of the empire.

The Chinese Classics, passage 715

Yen Kao, styled Tsze-chiao (顏高字子驕). According to the 'Narratives of the School,' he was the same as Yen K'o (刻, or 剋), who drove the carriage when Confucius rode in Wei after the duke and Nan-tsze. But this seems doubtful. Other authorities make his name Ch'an (產), and style him Tsze-tsing (子精). His tablet is the 13th, east. 41. Ch'i-tiao Tu-fu [al. . Ts'ung], styled Tsze-yu, Tsze-ch'i, and Tsze-wan (漆雕徒父 [al. 從], 字子有 or 子友 [al.

The Chinese Classics, passage 732

The three preceding names are given in the 'Narratives of the School.' The research of scholars has added about twenty others. 81. Lin Fang, styled Tsze-ch'iu (林放, 字子邱), a native of Lu. The only thing known of him is from the Ana. III. iv. His tablet was displaced under the Ming, but has been restored by the present dynasty. It is the first, west. 82. Chu Yuan, styled Po-yu (蘧瑗, 字伯玉), an officer of Wei, and, as appears from the Analects and Mencius, an intimate friend of Confucius.

The Chinese Classics, passage 238

ITS INTEGRITY. In the testimony of K'ung Fu, which has been adduced to prove the authorship of the Chung Yung, it is said that the Work consisted originally of forty-nine p'ien.