k BIGNOR PARK University of California • Berkeley I < ' #,-' Digitized by the Internet Archive in 2008 with funding from IVIicrosoft Corporation http://www.archive.org/details/chineseclassicalOOconfrich CHINESE CLASSICAL WORK COxMMONLY CALLED THE FOUR BOOKS; TRANSLATED, AND ILLUSTRATED WITH NOTES, By the Late Rev, DAVID COLLIB> Principal of the Anglo-Chinese College, MALACCA. — — «as>ifliiiiii€ani]iiin«B=a-— PRINTED AT THE MISSION PRESS. ■pi — 1828. PREFACE. The following Version of the Four Books was un- dertaken, in the first instance, for the purpose of acqui- ring some knowledge of the Chinese Language. After the whole had been written, it occurred to the Transla- tor, that if carefully revised and illustrated by quotations from the most approved Comments, and by occasional remarks on the fundamental errors in religion and morals, which, in too many instances, the work discovers, it might perhaps be of some use to the Chinese who study English in the College, not only by assisting them in acquiring the English Language, but especially in lead- ing them to reflect seriously on some of the fatal errors propagated by their most celebrated sages. This cir- cumstance forms the only apology which the Translator can offer for the frequent repetition of what must, to the European reader, appear common place remarks, but which it is hoped, may, by the divine blessing, prove useful to some of the deluded heathen who read the translation. At the time when the version was re- written, along with the Notes and Remarks, there was little intention of publication : for although the ii. PREFACE. Translator ])y a kind of enthusiastic, and what to some may appear an unreasonable fondness for the Chi- nese Language, did not feel the Four Books to he by any means so dull and common place as there is reason to fear most readers of the translation will deem them, still he was not by any means so blinded by enthusiasm for his favorite stu;ly, as to lead iii:n to sup[)ose, that the work could possibly be made interesting to the generali- ty of readers, and h id he not been encouraged by friends whose judginent he highly values, in all probability the present version had remained in manus 'ript, for tlie sole use oi* those for whom it was ori:»,'inally intended. It is not meant by these remarks, however, to convvjy the idea, tliat the Four Books are wliolly void of in- terest to a certain class of readers. To those who are but commencing their Chinese studies, and who may not have the assistance of a Teacher, the present ver- sion, imperfect as it confessedly is, will be, it is hoped of considerable service. Nor will it fail to interest those who take pleasure in tracing the operations of the human mind under all the varied aspects in which it is presented to our view. For, the Four Books may be considered a fair specimen of what men in tlie age and circumstances in which their authors weri' placeil could attain in the Science of Jlcligion and Morals. \\ iuit their attainments were, we shall leave the reader of the following |)ages to judge for himself, merely remarking, that the Christian who peruses them will see abundant reason to be grateful that he haji been taught a ** More excellent way/' while the lufidcl will Uad little in support. PHEFACE. iii. of his favorite theory, viz. that a special Revelation of the Divine Will is unnecessary. The Four Books, as the title denotes, consist of four separate pieces, which are arranged by the Chinese in the following order. I. The Ta Heo which was compiled by Tsang Tsze, a disciple of Confucius, from materials chielly composed of the sayings of the Sage, and of quotations from the standard works of the Ancients. The scope of the work is to point out the truly philosophical mode of attaining perfect, personal and social virtue, and to trace the connection which indissolubly exists between individual worth and the proper regulation of the family, the good government of small Provinces and the virtue, prosperity and happiness of great Empires. It exhibits some beautiful theories, but generally founded on false principles. * II. The Chung Yung, or ''Golden Medium." This Tract was compiled by Kung Keih, who was a grand- son and disciple of Confucius. Its object, as its title de- notes, is to direct men how to find and maintain the due medium in all things. It is more abstruse and mystical than any other of the Four Books, and frequently puzzles the reader Avith a number of high sounding terms to which he cannot attach any definite idea, f * We have seen two English Translations of the Ta Ileo,— One by Dr. Morrison, and another published at Serampore in 1814, and ascribed to Mr, John Marshman. Son of the Rev. Dr. Maj-shraan, who has executed a Chinese Version of the Bible, an English translation of the Shaiig Luu, a Grammar of the Chinese Language, 6cc. t M. Abel-Remusat, de I'Acadcmie rojale des Inscriptions «t Belles-Lettres, ir. PREFACE. III. The Liin Yu ( Dialogues), This work con- sists of conversations between Confucius and his disciples, which were collected and committed to writing by the latter. It is divided into two volumes, called the Shang Lun and flea Lun. The subjects of which it treats are of a miscellaneous nature, relating;, principally, to the du- ties of Prince and Minister, Father and Son, Master and Scholar. The Lun Yu abounds with what some would call truisms, and repetitions in almost the same words are rather frequent. These Dialogues, however, discover considerable skill in the management of human nature, and often exhibit no small degree of adroitness on the part of the Sage, in adapting his instructions to the pe- culiar dispositions and talents of his disciples. * IV. The Shang Mung and Ilea Mung. This work is the production of Mung Tsze ( Mencius ), who flourished about 100 years after Confucius, and seems to occupy the next j)lace to him in the estimation of his countrymen. In this treatise we have the substance of his political and ethical doctrines. His style excels the above-mentioned pieces in point of imagination, vigour and ornament. A considerable part of his book consists of conversations held on various occasions with the petty Princes of the day, witli whose system of Government the Sage was far from being satisfied. He made it his constant practice to point out wliat he considered false in princi|)le, or wrong in i>ractice witli the utmost Profcssour ile I.onKUe et ile LIll< rntnrc rliiiiols.^ .t laitaros ;m CoII.l'd rov.il de Fiance, lia.s translated thin work into French and Latin. • An En>jli!*Ij translation of the Shun;; Lnn. i. e. lijsl N ohinn> oi it\e Lun Vn, was p'lb- likbcd at Scru.i-pure iu IbOU, I) l>». .MaisliLiiuju lud dt;dica(».d lo Lo*d Minlo. PREFACE. V. freedom, and reproved crowned heads without the least ceremony whenever he judged them culpable. Like Confucius, when he confines himself to political maxims and moral precepts, he speaks like a man of a sound and vigorous mind, but when he launches into the depths of metaphysical jargon, he frequently loses himself in mys- tical speculations, which seem to answer no other end than that of affording an additional proof, that no hu- man intellect is of itself capable of discovering the truth on the momentous subject of Religion,* Before concluding this Preface, we beg to say a few words respecting the execution of the version now presented to our readers. But on this subject we had better, perhaps, say little, for nothing we can urge will afford any sufficient apology for the faults and defects with which we are well aware the work abounds. Some will say, that in many instances the rendering is too literal and in others too fi*ee, and in many cases the spirit and force of the original have been lost. Others may observe so many Chinesisms and Scotticisms in the style that they will be apt to say it does not deserve the name of an English version. To such charges we are ready to plead guilty; but trust that the frequent obscurity and uniform conciseness of the original, will, in some degree, be admitted as our apology. At least if such considerations as those do not tend to soften the severity of criticism, we have no other to offer, for the translation was written with due deliberation and with * Stanislaus JuUeu published « Latin translation of part of the first voluiae ©f Me«- dttsiBl824. ^u. PREFACE. good native assistance, and with the same assistance every page of it has \yeen again carefully compared with the original; nor has the Translator failed to avail him- self of the aid to be derived from the English and Latin Versions of part of the Four Books to which he had ac- cess, and although he lias often taken the liberty to dif- fer from his highly respectable Predecessors and been guidfed principally by native Commentators, still he has frequently received considerable assistai. :e from the for-» mer. So that either the difficulty of the task, or the ig- norance of the Translator, or both, can form the only apology for the faults of the version. For the Trans- lator cannot accuse himsrlf of negligence, nor can he complain of the want of all needful aid. In fact, when he considers the comparatively little \alue of the work, and the important engagements wliich form his ])r()j>('r employment, he feels that he ought rather to apologize for having bestowed so much time u[)on it, than for not having succeeded in gi>ing a good and faitliful version. N. B. The Notes at tlie foot of the page are not a literal translation of any (me Commentator, but ra- ther the substance of various Conmients. A small line separates these Notes from the remarks of the Translator. Anglo-Chinese College, March lij2y. MEMOIRS OF CONFUCIUS The Ancestors of the Sage were originally natives of Sung, but had for six generations, held official situations in Loo. When Confucius was born, there was a hollow on the crown of his head, on which account he wasnanned Jg^ Keiv ( a hollow on the topof a hill ). His literary name was |tfj f^ Chung Ne, and his family name ^fj Kung. When a child, he was fond of enqui- ring into the nature and reasons of things, and was in the habit of making imitations of the sacred vessels used in the Temples, and of imitating the various cere- monies used in the worship of the gods and of ancestors^ Being nine cubits, six inches high, people admired him and called him the tall man. He was endued with an intuitive knowledge of all things, and was not under the necessity of pursuing a regular course of study, yet from his youth he paid the most serious attention to the doctrines of the former Sages and embodied them in his writings. viii LIFE OF CONFUCIUS. When youno:, he was poor and in low circumstan- ces, and consuqiunitly (jbliged to have recourse to manu- al labour fur his support. In consequence, however, of his great intelligence, and eminent virtue, when about twenty years of age, he was appointed by the Govern- ment of Loo, his native Country, to be superintendent of grain, cattle, &c. He afterwards visited the Provinces of Tse and Wei, and returned again to his native Country. By the permission of his Sovereign, he subsequently went to Chow to avail himself of the instructions of ^ ^ Laou Tsze, a celebrated scholar of the day. Previous to this he had seventy disciples, but on his return the number of his pupils ijicreased. About the 3oth year of his age, in consequence of the disorders which took place in Loo, he went to Tse and became Steward to a Mandarin of that Coun- try, and was thus introduced to the Piince of Tse. Here he conversed on the principles of music with the master musician of tiie Court. It was there tirat, in consequence of hearing the Chaou or music of the famous Monarch Shun, during a period of three months he knew not the taste of flesh. * He talked to the Prince of Tse of the reciprocal duties of Prince and Minister and of Father and Son, The Prince was please;d with his principles and was about to give him an appointment when one of his Counselr lors dissuaded him by representing the Joo sect, or sect of the Learned, to which Confucius belonged, • See Sbaog Luo Chap. \\\. Sec. 12. LIFE OF CONFUCIUS. »t as a self-conceited haughty, unmanageable class of men, and this representation induced the Prince to dismiss the Sage. The latter being disappointed in his attempts to establish his principles in Tse, returned once more to his native Province. But in consequence of all the Government Officers of Loo having assumed improper authority, he declined being in office, and retired to revise the collection of odes called the =^ ^g She King^ the historical work called the ^ %^ Shoo King\ and the treatise on ceremonies and forms of polite inter- course called the |^ ^[^ Le Ke. He also improved or revised the art of music. His disciples now became very numerous and came from all quarters to receive his instructions. After he was upwards of 50 years of age, he was appointed by Prince Ting of Loo to be Governor of a district. While in this office he produ- ced a thorough renovation of manners ni all around him: He was afterwards to be advanced to higher offices, and for a short time acted as Prime Minister of Loo. Whilst in this Office, the Government of Tse, a neigh- bouring state, observing the influence which the excel- lent politics of the S ige produced on the people of 'Loo, became alarmed lest the latter should speedily become an overmatch for Tse, and sent a band of female musi- cians to the Court of Loo, hoping thereby to lead the Prince and his Ministers into some gross irregularity which would induce the Sage to resign. The scheme succeeded completely; for the Prince and his principal Courtiers were so enchanted with the Songsters of Tse, that for three days they entirely negilected the business of ± LIFE OF COXFIJCIUS. the nation and forgot to send the sacrificial flesh to the high Officers of State. Consequently Confucius resign- ed and left the Court. After this he went to the Wei Country, where he remained ten months and had some interviews with the Prince of AAei, and then left for the Province of China. On the way, his life was in dan£»er from the people of Kwang, who mistook him for a person who had excited their rage by his tyranny. The Sage, however, confi- ded in heaven and escaped. After this he offered his services to the Government of Wei, but that Prince not liking his benevolent politics, excused himself for not employing the Sage on the ground that he was too old to l)e guided by such a Minister; upon which Con- fucius departed with the intention of visiting Tsin, but in consequence of some unlucky omens whicli present- ed themselves, he returned to Wei. Some time after this, one of the principal Officers of Loo on his death bed commanded his son and successor to employ Con- fucius, declaring that his having so offiinded Confucius, on a former occasion, as to cause him to resign, had endangered the Country. The young Courtier, after the death of his Father, would have called Confucius to of- fice, but was prevented by a friend, who stated that in consequence of not being able to retain the Sage in office on a former occasion, they had been laughed at by the neighbouring Princes, and that by calling him back to ofiice they would only increase their disgrace, as it was not likely that they could so act as to keep iiimlong in LIFE OF CONFUCIUS. xi any Government office. It was after this that he formed the resolution of ceasing from his peregrinations and re- turning to his native Province, for the purpose of fully in- structing his disciples, so that they might hand down his principles to future ages; * and of revising the ancient books called the ;|-^ ^[1 Le Ke, |^ i^<^ She King, and ^ M Shoo King, and compiling the ^ J;'j( Chun Tsew. The latter work which is of an historical nature, seems to have been among the last of his literary labors, and was intended to reprove the Princes and Ministers of the day. In all his writings, his grand object was to hand down to posterity the great principles of political economy practised by the renowned founders of the Hea, Shang and Chow dynasties, believing these principles to be derived from heaven, and admirably calculated to promote the happiness of man. Soon after the completion of the Chioi Tsew, a period was put the labours of the Sage by death. His ancient disciples erected a booth at his grave, and there spent three years in mourning for their deeply lamented Master; after which they returned home. TszeKung, "^however, remained at the tomb three years longer. Such was the high esteem cherished for their leader, by the followers of this celebrated Moralist. That he was a man of considerable abilities, and of regular moral ha- bits, seems to be a matter of fact we see no reason to dispute. We also admit, that among his numerous sayings, there are many excellent maxims; but we really have not been able to find any ground for the lofty epi • * See Shang Luu, Chap. v. Sec .21. xii LIFE OF CONFUCIUS. thets applied to him by some celebrated opponents of di* vine truth. In the ^^hole coinpass of his writings, there does not appear to us to be a single idea above the reach of any plain man at all accustomed to reflection. As to the all important points, for thu c irtain developement of which, Divine Ravelation si^e ns to ns ahsoUitely neces- sary, Co'ifucias leaves th.^m entirely untouched. On the nature and Government of the Supreme Being, he says little; — of a future state, alii )st nothing; — and on the method by which a guilty world may be restored to the image and favor of God, he has given us no information which is not as much at variance with sound philoso- phy, as it is with revelled truth. His information on most subjects connected with the character of Gody and the duty of man to his Creator, seems to rank con- siderably below that of some of the Grecian Sages, especially Socrates ; a circumstance, we think, which may be accounted for by the fiict, that the latter lived nearer that favoured Country where the light of Revela- tion first shone. We have no reason, however, to sup- pose that Confucius was an Atluist; for, although he gives us no satisfactory view of the attributes and Go- vernment of one Supreme God, he often speaks with much apparent reverence of some high Ruler, which lie calls 5^ Teeii; and his works aflbrd suflicient proof that he believed in *'Gods many and Lords many." It is suppo- sed, however, that the generality of liis pri tended fol' lowers O'f the present day have sunk into absolute A- theism. LIFE OF CONFUCIUS. xiii He seems to have lived in times of great degenera- cy, especially among the higher ranks of Society; and it does not appear that his labours produced either a general or very permanent reformation notwithstanding the lofty things that are said by himself and his admirers, as to the all-renovating influence of his omnipotent virtue. * He himself frequently lamented that his doctrines were not embraced, and that his exertions had little influence on his depraved coun- trymen. In fact during his life, his fame does not seem to have been very graat, and psrhaps what has contri- buted, more than any thing else, to his having become an object of lasting admiration to his countrymen, is his having collected the scattered fragments of ancient legislators, moralists, and poets, and handed them down to posterity. It is on this very account that he is pronounced by some of their most respectable wTiters, to have been far superior to the great Monarchs Yaou and Shun, who are pronounced to be the patterns of all future princjes. — These great Monarchs, say they, only benefited one age by their wise and benevolent Govern- ment, but Confucius, by transmitting their principles to ten thousand t ages possesses ten thousand times thei^ merit. This circumstance has given his savings pub- lished by his followers, and his compilations of ancient writers, a permanent hold on the veneration of the Chinese, and rendered them the standard classics in al* their Seats of Learning. » See the conolvision of the Chung Yung and many other passages of the Four Book^ t Ten Thousand is a geceral expression for all, or a great number. xir LIFE OF CONFUCIUS. These writing:^, which contain nimy true and use- ful maxims, mixed up with many false and dangerous principles, may have, no douht, a considerable indu- ence on the morals of the Chinese, although, like many professing Christians, while they pronounce the highest encomiums on their Sage and his doctrines, they neither imitate liis example, nor foHow his advice, when the one or the other comes in com|)etition with their sensual gra- tifications or wordly advantage. Tiie induence these writings have had on the language and literature of the Chinese has been still more powerful. The circ i-n- gtance of these and little else having been from time im- memorial carefully studied or committed to memory, not only by what are deemed the literati, but even by the common school boy, lias, no doubt, contributed most powerfully to fix their most singular language, so that during a period in which many other languages have undergone almost an entire change, the Chinese has remained the sam3 with scarcely the shadow of change. In making this re nark, however, we do not forget that there is something in the structure of the language, which affords a strong |)rotection against innovation. Their love of antiquity connected with their veneration for thoir Sage, and intimate acquain- tance with his writings has induced them to allow their thoughts to run in that channel which he marked out for them. So long has this been the case, that it ap- pears to them little less than blasphemy to call in ques- tion any of his positions, and worse than idle to think of making out a track for themselves. TA HEO. Superior learning* consists in clearly illustrating brilliant virtue, renovating the people, and resting only in the sum- mit of excellence. The summit of virtue once ascertained, the mind determines to attain it — the determination once fixed, ths mind becomes stable, being stable, it feels at ease — being at ease, it can fully investigate — having fully investigated, it attains its object. Things have an origin and a consummation, actions have * " Superior learning;," means the learning proper for vieu, in opposition to ihoi* ofclii'dren, "Brilliant virtue" is the pure, unclouded maid, which al] men orij^inallv recg'iVt; fvom heaven, nad which by the poilnting, blindia?^ influence of external objects, becomes obscure and disorder- ed. The first object o' genuine leai-nia;^, is bv a thoroisjh scrutinv of the nature of things, to re- store the mind to its original purity and brivrhtness. This great object will infallibly be attained by that perfect knowledge which is the result of a complete investigation of all things. The mind being once restored to iis pristine glorv, universal happines> follows as the inseparable con- sequence. But. if any one suppose that he can promote the happiness of others, while he neglects to pirify his own mind, and adorn his own person with virtue, he acts the part of him, who expeets abuudance of good fruit from the laranches, while he neglects the proper culture of the root. » * The above passage looks beautiful in theory, and contains some important truths, but there is one grard fallacy at the foup.dation of the sysrem, viz, that an extensive" and accurate knowledge of things, will produce ouritv of heart, and rectitude _of conduct. We are not left to theoretical conjecture on this all important poi it ; for the history o^^ man supplies iis with numerous instances, in which mea, the most eminent for their extensive kno.vleds^e qf natur.e, have by no means been exemplary in their raoralcoriduct. This .jha.vs that an extensive know- ledge of things, however desirable, is sill ins'rli:;ient for edeo iig the great work of moral renovation, and strongly confirms the truth of divine revelation, which aiHrms that it is Only the right knowledge of the Creator, and Saviour of the world an 1 a spiritual renovation by the power of the Divine Spirit, that can produce that purity of heart, singleness of intention and moral rectitude of conduct, which are at once the preparation for, aad antepast of neTer «Dding and unmiagled felicity. v. . N 2 TA HEO. first principles and ultimate consequences. He who understands the regular order of things, h;is approximated to perfection. The ancient (Princes) wlio felt desirous th it the brilliiiicv of resplendent virtue mii,^ht shine throuj^h the whMe E.npire, lir.st promoted good order in their own provinces; — wishing to establish order in their own provinces, they first regulated their own fa- milies; — in order to effect the retaliation of their own fiimilies, they first adorned their persons ^^ith virtue, in order that they might adorn their persons with virtue, they first rectified their own hearts; wishing to rectify their hearts, they first purified their motives; in order to purify their motives, they first extended iheir knowledf;;e to the utmost. When knowledge is perfect, it rectifies the moiive^;; — single motives regulate the inclinations; — virtuous inclinations Ica.l to exemplary personal conduct; — such conduct (in the head of the family) leads to domestic order; — when the family of the Prince exhibits an example of domestic order, good order will prevail through the whole province;— when good order prevails in individual provinces, the whole Empire will enjoy peace and plenty. For all, from the son of heaven (the Emperor) to the meanest subject, there is but one rule, which is to make personal virtue the root. That the root should be disorded and the branches in good condition cannot bo: for no man, if he treat lightly what is of most importance, ^^ill attend properly to what is secondary. The above section contains the words of Confucius, recorded by Taang Tsze. He delivere»l ten sections which contain his own ideas, and were recorded by his disciples. In the ancient copies there were some errors; — the present, as corrected by Ching^ Tizc, and the text as examined by us, stands regulated as below. Sec. I.] TA HEO. SEC. I. The Kang Kaou says, that \V an Wang was able to illu- strate brilliant virtue. The Tae Kea (speaking of Tang) says, he constantly kept his eye on the resplendent gift of heaven, (original virtue) and the Te Teen speaking of Yaou, says, he was capable of clearly exhibiting illustrious virtue * All these brightened their own original virtue. This first section shews what is meant by " Clearly illustrating brilliant virtue." SEC. II. The motto engraven on the bathing tub of Tang, said, " Sincerly renovate all day, daily renovate, constantly renovate." The Kang Kaou says, " Renovate the people.'' The ode says, Chow although an old country, has obtained a new decree.f Hence it is evident that the superior man, in all respects, carries every • The Kang Kaou, Tae Kea, and Te Teen, are ancient Poems. The former praises the virtne of Wan Wan^ the father of the brave and virtuous Woo Wang, who conquered the tyrant Chow, (last Emperor of the Shang Djnastj.) and became the Hrst Emperor of the Chow Dynasty, whiCh commenced about 1130 years before the Christian .nera. The Tae Kea wai written by the celebrated E Yin, Prime minister of Tae Kea, grand-son and successor of the famous Tang who founded tha Shanoj Dynasty. Tae Kea in the commencement of his reign did not bid fair as a ruler, hence E Yin wrote the Tae Kea ode to remind him of the virtues of his grand-father. With the intention of rousing him etiectually to the imitation of so eminent an example, he advised him to spend three years at the tomb of his deceased ancestor. The young sovereign complied wit'i the advice of his minister, and on returning from his solitary habitation, shewed the beneficial (.'Reels of such a course by performing the duties ot his exalt- ed station to the satisfaction of the whole Empire. The Te I'een extolls the exalted virtue of the ancient Monarch Yaou, who flourished about 23;)!) years before Christ. These sayings of the poets are quoted with the view of shewing, ih at those ancient worthies restored the original Tirtue conl'erred upon all men by heaven, to its pristine brightness, and of proving that this great ■work is in every man's own power. * * t That is heaven made the rulers of Chow, Emperors, because through the influence of the virtue of Wan and Woo Wang, the people were renovated. * * It is to be feared that the standard of perfect virtue, formed by the Chinese Philosophers is very low, hence the ruinous notion that man may, unaided by divine influence, make himself perfectly virtuous, but, it ought never to be forgotten, that the question is not whether man in hit falleo state, may not of himself practise many virtues, and upon the whole be an useful member of Society, but whether he may, without divine renovation, render that homage to his Creator which both scripture and reaion reqaire. 4 TA HEO. [Sec. ITI. duty to the utmost extent, This second section explains what is meant by renovating the people. SEC. III. The ode says, for one thousand miles around the Imperial residence, is the place where the people dwell. The poet says» the notes of the yellow bird, rest in the f,a'oves of the mountains, ui)on which Confucius observes, it knows its place, and shall not man equal the birds! The ode says, how profound the virtue of Kinii,- Wrm! with what glory and dignity did he occupy his pro- per station! As a Prince, he rested in benevolence — as a minis- ter, in respect — as a sou, in filial piety — as a father, in paternal tenderness, — and as a member of society, in fidelity. The ode says, behold on jonder banks of the Ke, hew luxuri- ant is the green bamboo! Thus elegantly adorned with virtue is the superior man ! (Ailuding to King Wan.) As we carve and smooth the ivory — as we cut and tile the precious gem, so did he model his conduct. How majestic! liow commanding! how illu- strious, was the learned Prince ! To the latest ages he will not be forgotten ! As we carve and smooth the ivory, so did he cultivate his mind by the study of divine principles : — as we cut and polish the precious gem, so did lie adorn his person with virtue. " How majestic," expresses the awe which he inspir- ed "How connnanding!" expresses, the respect wliic 1j Iiis dignity ])roduced. " The learned Prince can never be forgotten," means that the people can never forget his aliundant virtue, and con- summate excellence. * ' Arrordintf to riilnosc history, tlirup I*rinr»'8, wlio are to IIiI.h dov rrnowncd bj the inhshi- tnnts nt' tl)« ('»'i't, bv tha criH-lI* o|i|>ir^>(>(l |>oo|il«' who Ioii^mmI Io \>r lv\'u■\^■^\ Ikimi the >okr ol tyinr.m; hincf it is not iin- t)r(»l)ablc. iliii those (lii-'ftuins WfH- ii.> innth indr))ltil !br that pciujni.itil Imiie which ihoj jave a com- plete human knowltd;;c, hut evea to fit man for the proper dischargee of his iticumhent duties. As thev consider that every ihia,; in nature iM'lonj^s, either to one, or other of these principloa, »od as ihu hiip<-riorilv, or inferioiitv o( evei v thiiii,' is ascertained hv its belonsjinij, eilh<-r (o the superior or inferior principle, so the knowledge of ihem becomes nece>s■u^ in the luost lri»al concerns, even a common meal cannot be placed on the table, in a proper manner, without » etrefol attention to the Viii and '\'bii;;, for as everv inferior idtjccl belongs to the Yin, so in placing the different articles of food on the table, all that belong to lL« \ in priuciplc mutt l>e t«t 00 the least buuurtble place and vice versa. Sec. VII. VIII.] TA HEO t profit himself. This is what is meant by the adagf, " What is really within, shews itself without." hence the superior man, must be careful over his conduct, when no human eye sees him. Tsang Tsze says, that which ten eyes gaze upon, and ten fingers point to, requires rigorous watchfulness. As riches adorn a mansion, so when the mind is expanded, the body is at ease : hence the superior man will rectift^sbis motives. This sixth section explains the phrase " Rectify the motives." * SEC. VII. What is meant by saying that " Adorning the person with vir- tue, depends upon rectifying the heart," is this, if the mind b« under the influence of rage, it cannot obtain this rectitude — if it be distracted by fear, it cannot attain a proper medium — if it be lifted up with excessive joy, it cannot obtain the proper me- dium, — and if it be depressed with grief, it cannot obtain the duo equilibrium. If the mind be absent, we may look, without see- ing, listen without hearing, and eat without relish. This shews what is understood by saying, that the cultivation of personal virtue, depends upon rectifying the heart. This seventh section illustrates the meaning of ** Correcting the heart, and adorning the person with virtue." SEC. VIII. That which is meant by saying, that " The proper regulation of the family depends upon the cultivation of personal virtue," is • There are two srand fundamental principles wanting in tliis system of moral renovation. In the tirst place, it recognizes no supreme being, to whom ihe constant and highest homaga of all intelli'^ent beings is due, and in the second, as a natural consequence of the nrs* • «^'' oludes dime influence from occupying any share in forromg the mind to virtue, and divme omniscience from taking notice of human thoughts and actions. Thus man is made a sort of deity whose original virtue is capable of carrying him to the summit of recUtude and telicity, and who is respongible to no supreme ruler for his actions. This system is exceedingly graU- fy^ig to human pride, but how it will prepare a in»a for standing betore «a ufiaitel/ holj i,i)a, Is another and most Qomentous questioso S TA HEO. Sec. IX.] this; some nien in loiini^ their relatives, r^re paiticil— in hating the worthless, illiberal— In reverini^ superiors, servile— in com- passionating the disticssed, too indulgent — in their treatment of inferiors, proud and h:iui2:ht y. Wherefore to love a man, and yet be sensible of his faults, and to hate a man and at the same time acknowledge his excellencies, are r.ire things under heaven. Hence the common adage, " A father knows not the faults of his children, and the husband-man knows not the *;rowth of his corn." This shews th.it if a man does not cultivate personal virtue, he cannot properly regulate his f unily. This eighth sec- tion shews the connection between adorning the person with Tirtue and domestic order. * SEC. IX. That which is said respecting the necessity of regulating the family previous to being able to govern a cou.itry, may be thus explained: a man wlio is incnoable of iustructing his own family, cannot possibly instruct a nation. AVl-'^reibre, the su- perior man goes :iot beyond iiis own family, in order to hnish a systeia of instruction, suflicient for a nation: ibr fdial piety is that by which a Prince should be served — fraternal afTeetion, is that by which superiors should be served, and paternid tenderness, is that by which all the people should be treated. • T« reciifv the miiul, is to bring it back to that stato of pure, spiritual, iinrloiidfil iiitplli- gencf . and perfect fret'(iom from the least df;jrre of iinpartialilv. Jii wliich it is ori^iiiully re- ceivftl fioin heaven. If menial imrity and leclitiide l)e not altuiucJ, tbe.'e cannot be tralj virtuous conduct. • * * • Ilerft. as to the reiuU, the 8a;j;e8 and the sacred writers a^ree, 'out the former aend ua to depraved liuinau iialure, n» the stwiito wl.ciice pu:iiv of heart and iccliludo ofcondu.n mi», hy personal e\erti.)i), be ')• . ived ; while th" '.niter direct as to the r>imtain of iuliuite pmitv, as the only suiirco uf virtujui acBluueala auu ooaduct. Let caliu, unprejudiced rcaaua decide who are the tnkii guidea. Sec. IX. ] TA HEO. 9 The Kang Kaon saj^s, " Nourish the people as a mother does her tender offspring." If a mother really seeks to know the wants of her child, although she may not hit exactly upon them, she will not be far mistaken. There are none who first learn to nourish children, and then enter into the matrimonial state. If one family (that of the Prince) be virtuous, then the whole nation will flourish in virtue. If one family be polite and con- descending, the whole nation will delight in politeness and con- descension. If one man ( the Prince ) be avaricious, confusion will prevail through the whole kingdom. Of such importance is the prime mover; which confirms the adage, that " Oae word will ruin an affair, and one word will establish a nation. * " Yaou, and Shun led the Empire by virtue, and the people imitated them. Kee and Chow f led the Empire by violence and the people imitated them, when what they commanded was contrary to what they themselves loved, the people did not • • Every fdmriy is in itself a nation in miniature, and every nation is but one great family : both should be governed by precisely the same rules and bound by the same lies. As a man who does not exhibit in his swu conduct a pattern of virtue, is utterly unable to instruct and rule his own family, so a Prince whose own person is not ornamented with virtue, is totally incapable of instructing and governing a nation ; but on the other hind, the tral/ vir- tuous father will find some difficulty in establishing domestic order in his familv, nor will the good Prince find it a hard task to govern his people ; for it is a fixed principle in nature, that inferiors are always influenced and led by superiors, and that whatever virtue or vice is foond in the former is always exemplified in the latter. * * ■ t Kee 'was thelast EmpeTor of the Hea Dynasty, which closed about ITSO before the Chris- tain era ; and Chow was the last of the Shang or Yin Dynasty, which terminated aboit 1113 B. C. The"s« two tyrants see^n to hive been the Neros of China. History scarcely records any thing which snr;jasses their cruelty and brutality. The famous Tang cut off the former, and Woo Wang ilethroned the latter. • * Although there is a great deal of truth in these remarks, yet some will be apt to think that a subiectVaced under the same control and authority as that of a child, would not enioy a sufficient degree of freedom, while on the other hand few Prmces will consider themselves bound to exercise all that tender soUcitule for their subjects that a father ought to feel for his own offspring. Nor will it be granted by those who possess a tolerable ac- Quaintance With mankind, that a good example in superiors is quite so powerful in its mfluence ?n inferiors as the V^hioese writers generally maintain. Go both these points they leem to push good principle's rather too far. 10 TA HEO. [Sec. X. obey ; therefore the Ruler must first have virtue in himself, and then he may call for it in others ; he must tirst be free from vice himsrlf, then he may r^'prove it in others. If we ourselves cherish and practise what we do not wish in others, wc cannot possibly enli^^'htcn them. Hence, the pood Government of a kingdom depends upon the proper regulation of the family. The poet says " The peach tree how beautiful! Its foliage how luxuriant ! Such is the bride when she enters the house of her husband, and duly regulates the family. " Let a man first regulate his family, then he may instruct a nation. The She King says, " Perform aright the incumbent duties of elder and younger brothers, then you may instruct a nation. *' The ode says, " He who shews a perfect example will rectify the manners of these four nations, "(or of all the nations within the four quar- ters of the Globe). His conduct as a father, a son, an elder and younger brother being worthy of imitation, the people will follow his example. This s lys that the good government of a kingdom, depends on the due regulation of the family. Sec. X. That wMch is meant by the proposition, " The good govern- ment of provinces will establish peace and happiness through the whole empire, " may be thus explained : when the Sovereign venerates his aged, the people will take delight in filial piety; when he honors his seniors, the people will delight in showing due respect to their seniors ; when superiors compassionate the destitute, the people will not rebel. Hence, the superior man ( or the Prince) possesses the means of measuring and squaring ( the hearts of others ). That which you hate in superiors, do not practise in your conduct towards inferiors ; that which you dislike in inferiori do not practise towards superiors ; that which you hate in those before you, do not exhibit to those who arc behind you ; that Buc.'Xi ] TA HEO. 11 which you hate in those behind you, do not manifest to those be- fore you; that which you hate in those on your right, do not ma- nifest to those on your left, and that which you hate in those on your left, do not manifest to those on your right. This is the doc- trine of measuring of/i2r5 6^ ourselves. The Oue says, " How de- lightful is it when a Prince is the father and mother of his peo- ple ! " He who loves what the people love, and hates what the people hate, is the father and mother of his people. The Poet exclaims, " Look at yonder south mountain, how lofty and terrific " such is the minister Yin ! all the people view him with terror ! The ruler of a nation ought cautiously to guard against a deviation from the right path. If he do not, the loss of the empire will be the consequence. The She says: "Before the Princes of the Yin Dynasty lost the hearts of the people, they could stand before the most High.'* You ought to look at Yin as a mirror! It shews you that he who gains the hearts of the peo- ple, gains the throne, and that he who loses the people, loses the throne.* Hence, the good Prince first pays serious attention to virtue. Having virtue he obtains men ; having men he obtains • The appointment of Princes depends on heaven, and the mind of heaven exists in the people. ** If the Prince obtain the affections of the people the Most Hi^h ft will look upon him with affectionate re2:ard, and he will ses ire the tliroae, b;it if he lose the hearts of th« people, the Most big;h will frowa upon bitn in wrath, aad be will lose the tbroae. •• Thas it appears " vox populi vox Dei " is not a doctrine of yesterdav, bat was held by the ancient politicians of that couutrv the government of which has been considered a master piece of despotism. A principle constantly inculcated bv iMaaci-is, ani ochers is that when- ever the reigning Prince lost the alfections of the great body of the people, by actin.j co urdrj to what they deemed for the general gonl. he whs r.-jected b' heave'i, an.i oirh; to be de- throned by some one who had by a good and benevolent discharge of the duties of his station, won the hearts of the na ion. On th?!se principles Taa^ is bv these writers. j'lstiKed i a de- throning the monster Kee, and Woo Wang in driving the brutal Chaw fro:n the luiperial Seat. 1 1 The term I* ^S* ShangTe, literally high, or Supreme Ruler, is seldom used in the fonr books, but from the circumstance of the same acts being in this place ascribed to /F Teen, Heaven, that are ascribed to J^ t^ Shang Te, namely the setting up and patting dowi •f earthly Princes, it W9uld appear that bj Shao^ T« and Heaveo they meant.one aad the laiM supreme Deity. ^2 TA IIEO. Sec. X.J territory; having tcrritx>ry he obtains revenue; having revenue he has sutlicient supplies for all uselul purposes. Virtue is the root; revenue the branches. ICyou lightly esteem the root, and atten-1 princip illy to the l)ranchcs, you excite disorder an J r-i- pine among the people. Hence it is that by accumulating wealth, you scatter the people, and by liberally dilFusing wealth you unite the people. Therefore, as unreasonable ian^uia^re, is met by un- reasonable answers, so wealth gained l)y unjust means, will b« lost in the same way. The Kan.i,^ Kaou says/' The decree of heaven * is not fixed in one man " (or one reigoin^^ fimily): this says, that virtue gains and vice looses it (the throne). The Tsoo book says, ** The Tsoo nation does not esteem gems valuable; it esteems nothing pre- cious but virtue." Kew Fan said,** Exiles esteem nothingimpor- tarit except lilial piety." f The Tsin book says, " Had I a minister of unbending fidelity, although he might appear to possess no other talent, yet were his mind enlarijed and generous, when he saw a man of eminent talents, he woidd view his talents as if they were his own The man of vast intelligence and virtue he whould not merely praise with his lips, but really love him in his heart, and enbrace him in his rei]jards. Such a man could preserve my child hmi, and my people. Would not such a man be of great advantage ! • " The fVTrp ofh^iTfn — "Tie wh» so arts as to piin the henrts of the fieople. ohtaina th.- rl.crecot heivcn, thit i> «he Ittipcrial secpirc, but he \»ii'i l'>,,'^ ih.. besris of the people loses ibe ri'^ht which he.iven ijitcs to gDVcrn. Thus tlio diviue will is kaovvu by the jaiaio^ or lotiag of th« people's aflectioDt. t I ormrtiv. Wan Kiio^j. Hon of the Prince of Tsin was hf a wicked fartjon ilriren from hii !!•! ive provinre, vkhile in e\ile his father diciJ ; mxni whioh >! ili kiioi; ln^tnn'Iv seot a nieiM-iii^er to Wan Kiin^' ad rising him to return, nnd seiz.- (he preseiii wnl n.ilv opportuoitT hf liad cf ascending the ihiont- ol his father. W an Kuiiif, iiistrurtect h» his uncle Fan. Answered the incuseotjer, by niMn^c. that to him. an txile. the bhtainioj^ of a tliione. wss of uo jiupor- t.-nce. cotnjiarc'i with tht.- proper di*cliar-e oi the fmier^il an 1 sarih.iil ritri of lis decrii^jj, faUier ( who had soti^^ht hn lif.- ) and that were he durioi{ the liiiic of luoiirnm^' for kia father,* tf xAiae an arm;' and tiius oblaiA tba thrsoe, a wguld b« of oo ralua la hu MtituAUaa. Sec. X.] TA HEO. I3 But if a minister is jealous of men of talents, opposes and keeps from notice those who possess eminent ability and virtue ; not being able to bear them, such a man is incapable of protecting my children and people; nay how dangerous may he prove! It is only the virtuous man, who will banish such a character, and drive him out of the middle country (China ) to live among barbarians . This shews that it is only the virtuous man, that can either love or hate a man . To see a man of eminent virtue and talents, and not to promote him ; to promote him and not raise him to a high station, shews disrespect ; to see a base man and not to dismiss him, to dismiss him, and not to send him to a great distance, is an error. The ( Prince ) who loves those who are the objects of general detestation, and hates those who are generally beloved, does an outrage to human nature. The divine judgments will certainly fall on such a man. Hence, the Prince, possessed of the great principles of government must hold them fast by fidelity and truth: by pride and extra- vagance he must lose them. There is one great principle by which revenue may be pro- duced ; let those who raise it be many, and those who spend it few : let the producers have every facility * and the consumers practise economy ; thus, there will be constantly a sufficiency of revenue. The virtuous man (or Prince) by his wealth, raises • There is one great principle by which government may by just measures, always obtaia anfficient supplies. Let there be no idle people, tben there will be many who raise revenue ; let there be no sinecures, then the number of those who coBsume revenue will be small. Ne- Ter employ the people in gavernment service, during seed time and harvest, then they will bave an opportunity «f raising sufficient supplies, regulate the expenditure by the income: iki> is a proper economy. * * /• • The present tyrannical mode of forcing the people to do government work at all seasons is a gross violation of the principles inculcated by Confucius, Mencius, and all the ancient sages. these politicians laid down certain rules, which ought to regulate the sovereign in calling for tbe services of his people. Seed time and harvest they viewed as peculiarly the people's owb time, given them by heaven for the purpose of providing the necessaries of life for themselves and families, aud that on this account the Prince had no right to call them during these sea- •ODt to do governiQcnt work. Nor did they scruple to affirm, that aoce but tyrants would do so. 1^ TA HEO. Sec. X.J his character, but the vicious man degrades his character io accumulating wealth. It has never happened that when the Prince loved benevolence, the people did not love justice; nor have the people, when they loved justice ever ncgkcted the public service; and in such circumstances it has never Ijeca s llicir utinoat !• •errt tniii. Rather than have a ri«|);»cioiis ml tintrr who wliotiM e vtorl enonnon »am« from tb« peop'e. It IS hftier iliat thr I'lincc »liouid cmploj • miauler wbo would rob bu lawter »i»d treat the people with Ituitjf. • * • • Not a 19TJ palttablt doctrifl* for king*. CHUNG TUNG. Introduction. Ching Tsze says, that not to incline to either side, is called Chung (middle); and not to change, is called Ywig. Chung is the path of universal rectitude. Yung is the fixed law of the universe. This treatise was handed down memoriter by the followers of Confucius. Tsie Sze, fearing lest through lapse of time it might be corrupted, committed it to writing, and deliver- ed it to Mung Tsze. The Essay commences with one principle, — towards the middle it is extended to all things and at the close is again wound up in one. If you extend it, it will reach to every part of the universe; fold it up and it retires into deep ob» scurity. The relish is inexhaustible. It is genuine learning. Good reader ! muse on it with delight, and having made it your own, practise it to the end of life:^You cannot exhaust it. Sec. I. What heaven has fixed, is called nature. To accord with nature, is called Taou, To cultivate Taou, is called learning. * • Heaven by the Yin and Vang and the five elements of water, fire, wood, metal, and earth formed all things. By :^ Kc they are moulded into regular forms ; then heaven confers upon them Jffl Le. This principle, before it is conferred by heaven, is called ts ^- *^- |er it is conferred, it is denominated ¥^Sing, (nature.) To act agreeably to Sing, is call«4 2 CHUXG YUXG. [Sec. I. Taou may not be departed from for a sinp^le moment. That wliich may be dcp irted from, is not Taou. Hence, tlie man of snperi )r virtiu, is caurious of whit he sees not, and fearful of whit he hears not. Tliere is notliini; more open than what is concealed, aad nothinir more manifest than what is minute. Hence, the truly virtuous man is careful how he acts when alone. "When the passions of joy, aniror, i;rief anJ delii^ht, are not ma- nifested, they arc said to be Chung (in the due medium). M'hen they arc manifested, nud all in propor order, they are said to be Ho, (Harmony). Chuwj, or Middle, is the great foundation of all thin^^s, and ll.irmnny is the all porvadinu: principle of the nni- ▼erse. Extend C7<«//^ and i/tf, (Middle and Harmony) to tlie utmost aud UtMven au 1 eartli will bo at rest an.l all things will be j)roduce>l, and nourished accordinjj to their nature. * • Henven. «arth ami all thinejs are sibslantiallv the same with me. If my heart be eor- reel, tlir htart of lieintii aiul iJith will l-ccoinit, and if ni\ Ke ( •pints ) act regularlj aud according to nature, so will the Ke of heaven aud carih. * • ^^5' 7'aow ( path ofdnlv ). The superior man walks in it,— the worthless man leaves if. But, »!tKoui,'h departed from, a man may by his own eflorts return to it again, tod thus gain the primitive perfection of his naluie.t Tlie fi\e elements, are water, tire, wood, metal and earth. The Yin and Yang are the male and female principles, which according to Chinese pliilosi)i)hv pervade all nature. Thus, heayen it seems emp'oed these two principles and the e'ements of water, fire, wood, metal and earth, to f(irni all ihini,'>*. i. e. Henxen is the [irimary can^c in crtaiion ; the > in and "^ an^ are the instrnmental cause, and the five elemeiil-s aie the materials eiiipioved. It is tarlhet-said thai by J^3 Ke these are moulded into regular forms and finally inspired with Le ^' .But a qucttioQ •rises, what do they mean b\ heaven ? and what aie Yin and Yung.' How were the five elenienle originally produced? what are KeandLe? TT Teen ( Heaven) is sometimes said to be an inima. terial principle and the same as I'jl Le. They spiretimes speak of the Yin and Yang as if they were a kind of spiritual beings. ip| Ke seems to be a sort of ethereal substanc*. Perhaps the animi mundi of the west, Hp t-e seems to be some spiritual principle, which pervade* all beinga. But how the Jive elements were first produced, is wrapt in midnight daik- ness. ••It is worthy of remark that the word which we have here translated heart, is that by which the Cliinc*e geticinll\, evprtss. ijjc inlelligmt princip c iti man which niuktt him a moral «j;cnt. Now, if wc take the word in that sense licie, it vmII IoMow, that the heavens and the earth, tzui all oilier walci-ial sub^ltuces arc a« luucti luielligvut beuig« lui man u. Aiid \hx% idM Sec. II. Ill] CHUNG YUNG. .3 Iq the 1st. sections Tsze Sze has delivered the sense of what he had learned, in order, First, to establish the doctrine that Taou originated in heaven, and is unchangeable, that it exists in ourselves, and may not be departed from. Second- ly, to shew-jthe importance of preserving, nourishing and nar- rowly examining it, and lastly to show the extent of the reno- vating virtue of the holy sages. For, he who wishes to learn this Taou must turn round and seek it in himself, and having ob- tained it, he must put away all the selfishness of external temp- tation and fill up the measure of virtue which he originally and naturally possesses. This shews why Yang She deemed this Book vastly important. The ten following sections are the words of Confucius, quoted by Tsze Sze for the purpose of com- pleting the sense of this section. Sec. 11. Confucius says, the superior man keeps the due medium, the mean man opposes it. The superior man in keeping the due me- dium, accords with time and circumstances. The mean man in losing the due medium, acts the part of a low man who is void of caution. Sec. hi. Confucius says, the golden medium how great ! Alas for along time but few of the people have heen able to maintain it ! however absurd, is not only apparent in the above quotation, but at^rees perfectiv with their speca'ations about Heaven, Earth, and Man being three great Powers, or Deities capable of producing, nourishing and pre^ervin^ thiij^s. — See S:\n Tszi •'iing. Kung suH Kimg when he was called upon bj Woo Te, oneof ihe Emperors of the Han Dynas- ty, to give his opinion as to the best mode of governing a nation, among other things, deliver- ed the following sentiments; viz, thatwhea the conduct ofrulersharmonizes with virtue, thenthe people harmonize wih their rulers; hence the hearts of all will harmonize. When hearts har- Bonize Ke ^1 or temper harmonizes, tempers harmonizing, then forms harmonize, when forms harmonize, heaven and earth harmonize, hence the Yin and Yang harmonize, conse" fluently the wind and rain come in season, all kinds of grain grow, the cattle are numerous, Uie hills produce abundance of grass and the rivers are never dry ('or there is always a supply of water ) this is the suxmnit of harmony.— History of the Han Dynasty, 4 CHUNG YUNG. [Sec. IV. V. VL Sec. IV. Confucius says, I know the reason why the ridit path is not walked in. The ^^ell informeil p:\ssovcr it, and the igno- rant come not up to it. I likewise know why this path is not made plain and clear:— It is because men of talents and virtue pass over it, and the mean and worthless do not reach it. All man eat, but ibw know the true llavuur ot tliingsl * Sec V. Alas ! that the right path is not trodden. Sec VI. Confucius said, great was the knowledge of Shun! Shun lor- ed inquiry, and delighted in the investigation of truths, deemed common and simple, lie concealed w hat w as bad and proclaim- ed w hat was good, lie took hold of things by the two extremes, Taou (or the ri<^ht and initUUe path of virtue), is wliat divine reason renders fit to he don« in the nature of thiiij,'s. It is tlie due ntediiiiu and ru» nioie. As to (he iiittlliueiit Hiid the dull, (he virtuous auj the vicious, the one class passes over Taou and the oUier does D«t leach it. •Bv the intellivjent, we mean those vlio know or seek to know thin-js hryond the due medium, because ihev de kno>sUd^e does not extend to tlie due medium, and who know mu how to main- taia it. liy the viituous, we mean those who do more thun the ilue medium requires, because they euteera it not worth practising. 13y tin- worthless, ^^e mean those who do not in their actions attain the due medium, and who rar|ise. and as|iiie aftfr some e\lr;iordinHr\ iVats ot^ what they esteem supeiior excellence. On the other hiind, (he i^;noriinl iind «lepra\fd, sink down into a stale of in)ath\, esteeming tlie straight path ot vutue utterly above their reach, ou which a«.« uuut they uiui.v uu «lloil to get al it. SEC. VII. VIII. IX] CHUNG TUNG. 5 and in his treatment of the people maintained the golden medium. Tliis was what made him Shun. * Sec. VII. Confucius said, every one says I know; and then rushes into the net, falls into the pit, and is taken in the trap, but knows not how to make his escape. All men say we know it, and when they choose the due medium, cannot maintain it for one month. Sec. VIII. Confucius said, Hwuy w as the man who could choose the golden medium. When once he obtained it, in any one virtue, he held it fast. With profound reverence he fixed it in his breast, and never lost it. Sec. IX. Confucius says, there are those who can divide the govern- ment of an empire with another, — refuse a lucrative salary, and tread on the mouth of a sword, who still are unable to reach the due medium, f • Shan was one of the most celebrated monarchs of antiquity, and flourished ahont 2100 years B. C. He was sucessively a husbandman, a iisher, and a potter. The great Yaou, hav- ing heard of his extraordinary talents and virtue, gave hira his two daughters in marring , -nd resigned the throne to him. His hlial piety and other virtues, both as a man and a sovereign, are extolled by the Chinese in the most exalted terms ihat language ran supply. One of the peculiar features of his character was to obtain all the knowledge he possibly could acquire from all descriptions of people, and it is said of h.ra that whenever he heard a good sentiment uttered, he rejoiced and irainediately put it in practice. It was a sentiment constantly urged by Confucius, Mencius, and the other sages of that School, that every good Prince, must be formed on the model of Yaou, and Shun. These two are said to be sages by nature. The {greater part of the other sages arrive at a state of absolute perfection, by a long course of aborious stiidv, but these patterns of all excellence never lost the b.i^'ht ntelhgence and iramacula'.e purity of man's original nature, hence, found no necessity or studv to chase away the obscurity contracted by most other minds, through the influence of external objects. Soma statements respecting them seem to contradict this opinion. t These three are works of knowledge, virtue and valor and the most difficult things under heaven. But they all lean to the one side or the other. They gratify human ambition ; hence, one may force himself to practise them. But as to the due medium, un ess a man have the know- ledge of Shun, and the virtue of Huwy; and be per ectly matured in justice, purity and bene- volence without one particle of the selfishness of human lust, he cannot reach it. The three things above mentioned are difficult, yet easy.— The golden meuium is easy, yet difficult. i CIING YUNG. [Sec- X. XI Sec. X. Tsze Loo asked Confucius what was true valour! Confucius replied, do you ask respectini^ the valor of the south, or of the north, or about y > ir own val)r? Tj t.-ic'i men with a j) iticnt, mild spirit, and not to revcnire unreasonable conduct, constitutes the valor of the south, and is the constant habit of the man of superior virtue. To lie under arms, and fearlessly meet death, is the valor of the north, and the element of the valij^nt ni in. * Hence, the superior man, in according; with others, does not descend to any tinng low, or improper. How unbcndinj; his valor! He stands in the middle, and leans not to either side. Hu\t fir n the valor of the superior man! When a nation treads in the rii^dit path he changes not what he held fast previous to his promotion to ofilce. How undaunted his valor! When a nation departs from the right path, he changes not his course, even till death, f Sec. XI. Confucius said, to dive into mysteries, and practise wonderS| • The Chinfse have an i'ea, that climnte has a powerful influence on on the mind and tem- per of men. Jlccordinij to the idea of the saq^e, in the n^iove pissn2;r, the mild cliniat*' of the south, pro- duces a mild, geneious disposition, while the cold norJiern climuie induces a bold, rash.nur- Ijal snint. Altlioiiuli the Chinese seem to rarrv their speculations on this point too far, it cannot be de- fied, lliHt climate has a verv considerable etVecl od the meiitHl as ^^tll the bodilv conttitu.iou •f maa. ■f If we mav pive full credit to the ancient records of China, on this point, no conntry qd* der hrnv^n riu linti«.t of more indtpt ndent, uirii^ht and niagtiuiiimous statesmen, tbao China has pro^lmed at \aiif)us perio.'s of her history. Thf translator has now m his possession, fe document laid before Taoo Kwane, the present Emp'-ror, in \h'J.'i, hv two Officers ol Covei i:ii « nt, cdinpliiiiiinj; of c»r"\in abuses, \«iiicb taanif* sts a spirit o fearlt'S indcpendfnre. ntul a (irm dctt rmiiiatioii to do their duty without re^Td lo roiise(juencei. At the close, tbcs Ixildi v iiilorm bis mnjesly, that if be should sub- jt-rt ihftn t(i the axe or tin- ('oiliii;^ caldron they are not afraid. The Kmpercr. howrrer, deriared, that they liad shewed them^el\es ^'reat aod failbful luiiiisterit, aod imbued wiik the apiril of iLe ceUbralul aUtciuucii of uiU4Ui() . Sec. XI XII] CHUNG YUNG. t in order that future ages may record them, is what I will not do.* The superior man follows right principles in his conduct. To proceed half way and then fail, is what 1 cannot do. f Tiie man of superior virtue accords with the ccolden medium, and feels no dissatisfaction at being unobserved by the world. It is only the Holy Ones that can act thus. Sec. XII. The principles of the superior man are extensive, yet mi- nute. The most ignorant ofcom.non men and women, may know them (in son e measure) but as to their utmost extent, although a man be a sage, he cannot fully comprehend them. The most degenerate of common men and women may in some de- gree practise them, but when extended to the utmost, there is something in them that even the sage cannot practise. Nay, even great heaven and earth, men find cause to murmur at them. When the superior man speaivs of the extensiveness of his prin- ciples, then the universe cannot contain them ; when he speaks of their minuteness, no being in the universe can split them. The ode says " The Yuen bird mounts to heaven and the fishes sport in the deep'* — This says, that the principles of great men illuminate the whole universe above, and below. The principles of the superior man commence with the duties of * Bv searchlngr into nivsteries and workino^ wonders, the saije means, deeply investigating pbscuie, low, or vile principles, and practising strange feats in order to impose upoQ the world and stea! a name. Such thin2;s, the sage was incapable of. It does not appear that Confucius wished to puhlish fal-e, unfounded principles, or to impose upon mankind either by abstruse speculations, or by pretensions to miracu'ous powers, but, ihat he has, through gross ignorance of that truth of all others the most important to man, deceived millions of immortal beings, must be evident to every impartial mind, whicli has studied his system. t One Commentator says, that there is a class o' " Keun Tszes ( i. e. men of superior ▼irtue ") who pav high respect to right principles, an I commence a career of virtue, but have not sufficient strength to proceed to perfection, hence stop halfway. According to this com- ment, the passage should be rendered thus, " There are some good men who honor good principles for a time but fail of reaching perfection ( or give over the practice of rirtue ) but this I cannot do. " 8 CHUNG TUNG. Sec. XIII. common men anl women, but in their highest extent they illu- minate the universe * This tuell'th section is the words of Tsze 8ze employed to ampliiy and illu^tratr the doctrine of the first section, viz. that Tao;i is not to 1)^ .l"p irt^'d from. In th .' foil owin^eijjht sections lie interniinules uilh his own the words of Confucius in order to illustrate the sense Sec. XIII. Confucius says, Taou is not far removed from man. If mrn suppose that it lies in someth'ni^ remote, then what they think of, is not Taou f "The ode says cut hatchet — handles." Tiiis means • Although a common man an 1 wotmn miv coTiprclien 1 the most simple parts of Taou (or divine reason^ \et e^en t'.e snce, ahhouijh he han arrived at the bright of pt-i ft-ction, can- not crnnirtht-nd itshij^heK' hinnches. AUhou^jh, the drpnerate hushand and wjfe mav practise the eaHit-r parts ni'Tauu. \et the nage po«ses»e>i notsuHicient strenj;th to perform all its dutie*. Tilt-re are impef imen's in the y<&\ mhich prevent him from seeing rleirlv the most remot* hearings rf this Tami. No' cmlv is 'he sflge incapal>!e of full v conipiehending, and complete- ly practising divine reason, hut even htnven at.d earth err. Heaven erra in jiroducing and oershadovring thing* E^rth errs in j)erferting and rontnining (or sustaining ihem ). Hence, CHlaniiiiei aie sent h\ henveii. when they onght not to he sent, and on this account, man ba\* cnu«e to n:rrmiir at heavt-n and tnrlh for not alwa\s according with divine Taou. This Taoa is hO Tas', that tiie i-nixerse r;innot contain it and nothing is beNOiid it. At the same time it i» »o niin'.le thrincin'es, it is so niin :te as to be absolutely invisible, am* i ('iM^iMe. It fills and ilitiminates ihe uiiMerse. \et dwells with the ftioiple hu»baDd and ^ifc. It cootaiua all ibiags, and jel la coitained in all things. ♦ TaoH i« merely to ''ollow nature, hence all men may both know and practise it. It is eons'antlv i ear nen, hut it my ^h( I'M r!e>pi«( vvlml is con ii en, and easv to practise, and consider it not worth while, but bend their allentiou to souielhiug loftj, leiuole and diflicalt, tiico that which the^ pursue is uot Taou. } Tliis Tanu of which snrh loflv.and incomprehensible tilings are ottered, is sometimes said to b»- • Iriiiul, ancr« atf«!, «iiiinipfe«»nt mid the original cniise of nil chMiig«s in the universe. In (lit, the Chiiusr Tutu, as it is soiifiniits dilined, seems in cnnie neart-r to ihe scriplur* •haracterofthe supreme being, tlian an\ thing 'hat v*e ha^e met with in their writings respecting their deiiiea. It in true, the\ ollen sprnk of heaven, as the siipienie ruler and fiefiuently talk as if heaven earth, and man, or th.- f i^«k, were three I'owers pbice I almve all things and |f ssessed of the same, or iie;irl\ efjiial povset. But, it is ohserv Hl>le. that m ihe passage now ljnd«r ronsi.le.Blion, ilie^ h|«dk oi 1 a , that it IS « itreii;el> dillicult, if not in possible to obtain an\ distiml i«|fa of their seniimeou 00 iheae ab»lruB« 5ubj»ci:t. How bappj^ ibejf wbo possess tbe light of Uivio* MTclatioB i Sic.XIIL] CHUNG YUXa. 9 of doing it is not remote. Ypii have only to take hold , of ons handle, and iiso it to cut another. Yet if y3ii Iqo^i. aslant at it, it will appear distant. Hence, the saporiorman employs man Yi. e. what is in man) to reform man. * He reforms liim and then desists. He who is faithful and benevolent, is not far from Taou. What he himself likes not, he does hot do to others. Confucius said, there are four thi^^^s in the superior man, neither of which I am able to practise. — That which I require in a son, I cannot do in serving my father.-^Tiiat which '1 require in a minister I cannot practise in serving my Prince. — That which 1 require in a younger brother, I cannot perfor.n in serving my elder brother, and that which I require in a frieal, Icaa.iot ful- fil to my friends. The superior man in the practice ofeye- ry-Iiiy yirta3i,. Ill in guarding his words, if in the foriiier there be any deficiency, he dares notnot exert himself to make it up; if in the latter he has said too much, he will not dare to practise them to the utmost. (Perhaps the true sense, is that if he has formerly spoken rashly, he will in future not say quite so much as might b3siid.) Tnus, in speaking, he pays serious regard to his actions.and in actions, he pays serious regard to his words. Why should not the superior man be sincere and faithful! * The sapverior man when bg wishes to reform', "^dr t^tttyf at*' ttra-j, '^oes not eap'.oj any thia? thai is distiat, or remote fro a tuii, but uses wijit is ia aia to nlor-Xi mia; sis we ©mpioj the handle oi" oae hatchet ia cutiiag aaother.'^ * ** This notion seems to' be fonndfed on the GhiheSe doctrine, that considers hian everf b hia falkn state, still po5€n" philosophers of antiqaity, kno.v, that this is bat a'vaia dream, equally at variance with diviSa Reveiation and fact. Dii not many of tha ancient sajas of Gresce, seek with the most- urfweatied pers6rer« ance for the truth ? The/ sought it in thamsalves, — they sought it i'l •orfcrers, and thej sought it in every oijjectT)f nataie, •hat-n'erth'sr they the'^a^'ives, a*r-4hv, if mea -whose whole life was devote I to the searoii of truth, coali nol reach it, ho.v aaii we conciade with the sages ef China, that it is near, nay eren within every man ? Does not this fact rather lead to the cOiisliiioD, thai traib is aot jj man by naiura, bat that it comai from above ? 10 CHUNG YUXG. [ Sec. XIV. XV Sec. XIV. The superior man looks at his situation, and acts accordingly. lie concerns not himself with what is beyond his station. If he possess riches, he ads as a rich man ou'^ht to do. If poor, he acts as a poor man ous;ht to act. To a slrun^er, he acts the part of a stransjer. If a suflcrcr, he acts as a sufferer ou;^ht to do. The superior man enters into no situation, where he is not himself.* If he hold a superior situation, he does not treat with contempt those who are below him. If he occupy an in- ferior station, he does not court the favor of liis superiors. He corrects himself and blames not otliers. He feels no dissatisfac- tion. Above, he grumbles not with heaven — below, he feels no resentment towards man. Hence the superior man dwells at case, calmly waiting: the will of heaven. But the mean man, walks in dan^^erous paths, and covets what he has no right to obtain. Confucius said, the man of superior virtue, may l)e compared to the archer, who when he fails to hit the mark, turns round and blames himself. Sec. XV. Tlif Taou of the superior man, may be compared to going % long journey, where you most commence at the nearest point, • The »ltaati»ns of men in this worltl are vf>ry diflorent, bat thero is no sitmtion which hat not its proper dutjfn, which oii^'ht to he ptrtonned to ihe iitinost ile^reo ot limuari nhilitr. The superior man is always ctnlnit with his stitiori wlmtever it be, aihl without i;r,ispinjj «t what (ioe.H not belong; to that slutioti, he l)i>rids his whole stroni;th to the ptifoiniuiioe of its pfouiiar and in(-urnl)ent diitieH. If he Tail in any part of bis duljr, be aeilUer lajra lb« blame OB heaven uor man, but on hiiukeif only.** ••Ilit«<' excellent r«-mark», afford a plensinff contrast to the jumble t>f inoomprehcniilile ■•- tioni, which some ol tin- prc< itdinpj und (ollowin'^ ncrlionii present. Thus, the Confu'iiam ajntvin i* comj)onndrd of o number uf ioir-rvidt-ni. nouiid, prmotical truth*, interminkjled witb many Bbslrunc, hijfh nonmlini^, fnUe, and hi^jlily dunKeroun tbooriea, Tha itadeat •\xg)\t caxafulljf to cxauune, reject llic false, and follow what U good. Sec. XV. XVI.] CHUNG YUNG. 11 and to the climbing of an eminence, where you must begin at the lowest step. * The Ode says/'When a man lives in peace with his wife and chil- dren, it resembles the perfect harmony of musical Instruments. When peace and h armony reign among brothers, then there is pleasure and joy, nay abundant delight. Regulate your fami- ly, rejoice with your wife, children and grand-children. " f Confucius says, they who act thus, please and delight their parents. Sec. XVI. Confucius exclaimed, how vast the influence of the Kwei Shin ! ( i. e. Spirits, Genii or Gods ). If you look for them you cannot see them. If you listen, you cannot hear them: they , em- body all things and are what things cannot be separated from, (or be without). When they cause mankind to fast, purify and dress themselves, in order to sacrifice to them, every thing ap- pears full of them. They seem to be at once above, on the right and on the left ( of the worshipers). The ode says, " The descent of the Gods, cannot be comprehended; with what rever- ence should we conduct ourselves! Indeed that which is • Although, the Taou of the superior man be omnipresent yet he who would advance in this path, must do so in regular order. If jou would arrive at the consummate perfection of jour nature, you must begin with the five human relations, and practise the common, every- day virtues. Just as when you wish to go to a great distance, you must start from the near- est point. If you do not, then you have no possible means of arriving at the most distant. So it is in this case ; if the common and easy virtues are neglected, there is no possibility •{ attaining the consmmate perfection of oar nature. * * t Cofifucius quotes these words of the ode, to illustrate the meaning of commencmg a loi 5 i ourney at the nearest point, and of ascending an eminence from the lowest step. * * The doctrine of the above passage is good, as far it goes, but it takes for granted, that man by his own exertion, commences and perfects the work of moral renovation in himself. Does not the doctrine of divine revelation which ascribes this mighty transformation to theomnipotentgraceof God, accord better with the numerous facts supplisdjej the history of uau in all ages, and in all eountries of the world i 12 CHUNG YUXG. [Sec. XVI. most minute is Clearly displayed. They cannot be con- cealed ? "* * Ching Tszc !n?9. (hit tbe Kwei Shin are the kan:; T^u^ ( lilenlU rocritorioug wort> of heaven nnd eirth a'lM the trace* of creating a'l.l ren»-i i-iing, or railier of production and clestraction . Clioo Foo I'szc snvs, (or my part I ll.ir.k ii uc >(jjak of ihc two i. e. the Via and Yan^ liriii' i, L-; set) raid r, then the Kwei is the soiil( or clhfrcil pirt)of the Yia ; and the Shin is t:i. ':'.;1 I '^\- y y.v:. Bit ii' »ve '-p.-ik oftlif^e two pripcip'<.-« unite-Mv i<« aiw; tlipn, if thej aro o 5?hia ; il ireKwi;i. ~ ria'. . Ih.t wl'. t, i^nJ in. t the. . ..., ...iinijorihe j . .. . ^. p. ..... :. .^ constilu t .1 . . i. l^j, aod \viiat things cannot exist wi'.nout. A'l the opera! ioiw of the universe ire pro 'ucc 1 br the ethereal parts of the Yin and Yang, •ad the pln?c where these ethereal parts reside is ca led kwei Shin (i. e. gods. ) The Kwei Shin, are merclj the ^"r ke i. e. subtile , ethereal port of llie Yin and Yang. They are c:il!cd Rwei Shin, merely on account of their pure, subtile, excellent, flowing, and moving qualities. ChoT Foo Tsze iiy^, t'lit t'l'jrs U mt o-n tbii : it th'> nniv ■;-«•» withont Kwei and Shin : for the coming of the vital principle (i. e. production and growth of thinps ) belong to the "^'ang, and dcbth or the dc'^tractirn of things belong to the '^ in principle, before iiuon is Shin, after ooon is Kv\ci, Fiom the IJrst three «iays of the nionn 10 the I6th. is Shin- — from thnt to tlse close is KwtM. llv s^^rinpirt: rrd i;tcv\th nf Irets is Shin. 'J 1 e falliii; ' ' . ' V .y and down fall of trees is K-wci. SJan from his childhoo '. to his wiv a tirr.e Lc begins to decay till o d age is he K\Nci. Allnovirtr, opi 1 . _ ^ . :.^ toYarg(i. e. Sliii.) all inert prop«rtifcS belong to '^'in, ( i. e. Kwei ) 'lite a'i>iiii.» o. oblaiaiug knowledge, belongs to Shin, and ihat of leco lecting thinps 10 Kwei. Thinps f'it lot lirut exist arrd then, Kwei Shin, bnt Kwei Stiin tirsi existed and then th>n;^s. When once things existed, then thev couM not be withoat Kwei Jrhin. So that Kwei pnd Shin aie lil e the bones of things, 'fhc rnicn of the Yin ci.d ^ org. ie the hoginniug ol things, the separating of Yin and "^ atg, is the cloyc, cr end cT ihing*. 'i lev fej firaie and apain ui ife, hence we have the end of thir-fig and n^ain the ccnu: enctu.ert. lliis is production afiar produc:iou, go- ing on bj a self-.uoving power wiihoui end. * • • * From the above extracts, il will be seen, that the Cl,inc?c {♦octrinercfpectirgthese jpiri- toal, invisible beings, i* not Uiuch more con;prthenRib'e thHn their notions f.boi't Toou. In- deed i hav sometimes been inclined to think, that thi'ir Taou acd^their Kwei Shin, are but different ranics for the spme thing. It' tl:e% ine: n »ny thine by vhnt ihcy snv on (his fn! icct, it »"e:.is to br, that the Kwi-i Sh ■ • - -' '' '.■,'-- i..,.i.. 1 .^^^ and euxih the great oimtcrs, ■ cf all the phcninomcna of nnture: p' : cd that urcording to the nbcivc c,ijo;ul;(;:i>. il.t v lii ; '■ U tbo call all thirps, for they exprcshlv s'rte, thul, a- tcrlnl 'hings, and at the saiv -...-. t'.-^f iv w,. , , pr rriiiij les, bv thv nnion P" - . n nml eaii, s, Icdt-eil I have never met ^ iheir writr . 1 ^y have any notion of hcuven and inr h t •■. t ; pn . n - been ciculu!, \sh.;v tli-j. themselves are oniforiuly rcpicacnted as the creators of all ihin^ui. ' ' \ nnd al . iiid of iu.^- • ■ • ' "-'" doci:' , ; • ^ nature from (.od nnd th«' inerii^ jQ-^dc J '/ • Ic ot thp t!nivor«f ^i^tv "dir-*' nnd inV. t', .... Joint? «' blc the V , c l»i.'- tvi^rft, ^Y re, and l>,,i' i";e. that in . t'-.nn ii to be ts.; uca, but enor Sec. XVII. ] CHUNG TUNG. 13 Sec. XVII. Ho!^ great, said Confucius, was the filial piety of Shun! * In Tirtue a sage, in honor, the son of heaven, as to riches, possessed of all within the four seas. He sacrificed to his ancestors in the ancestorial Temple and his posterity maintained the throne. Such eminent virtue could not but obtain the throne, riches, and longevity. Therefore, heaven in producing and nourishing things, regards them according to their true nature; hence, what is upright, it nourishes, what is bent and inclined to fall, it overthrows. The-joy giving man of great worth, his virtue how brilliant ! He acts as he ought, both to the common people, and to official men — receives his revenue from heaven, and by it is protected, and highly esteemed. Hence, great virtue must obtain the decree ( Empire. ) * S'um hal a vichns fither, nn\ bro '^er, hv who:n he was treatei with s:reat crnelfj, and who even attempted his life, but such was his iinof^rareled filial piet', and brotherly affec- tion, that after a long; and unwearied course of obedience, and kind services he al last gained their nfi'ections. It is said ot him, thrt he considered the throne to which his virtues and ta. lents had raised hi.u, nothing; in comparison to the gjiininj of his fathers alfectioa, and confi- deoce ; hence, suceeding ages havs extolled his unrivalled filial piety. cannot be made accord to withitse'f. It is however worthy of notice, that two of the most cele- brated sa;j;es of antiquity, who lived nearly at the same period, but far distant from ear;h other, when groping after the truth, should have formed theories of the universe so near!/ resembling each other. It sesTis rather strange, that these gols (or srenii > which from their own account appear to be nothins: e'sebit a c:;rtain modificitioa of the Yin and Yang, neither of which is said to possess intelligence, should be ihe objects of such profound reverence, as the sages declare them to be. B / the Shin or Go '.s they seem., sometimes to denote the spirits of the dead. Thus, they say that the God of t'le furnace which is worshipped to the present day, is the an- cient King Yen, who first invented the mode of obtaining fire from wood. Mich of what thsv sav abont the Yin and Yang, bears a strong resemblance to the doctrine of two principles inna'ure held by many of the wes'ern philosophers of ancient times, and by the Hindoos, of the present day. The Manicheans a sect of ancient heretics followers of Manicheaus bv birth a Persian, and educated among the Maji, held thrit there were two op- posite principles in the universe, one good and the other evil ! The first a most fine aad subtile matter, v.hicb thev ca led Tight, did nolhingbu' good ; and the second, a gross and corrupt substance, v,'hich they called darkness, did nothing bnt evil. Now, the Yang priarin'e of the Chinese so far ?rswers to the Lieht of Maacheaus, that it is said to be clear and splendid, an,] the causa of the production and nourishing of all things : while the Yin, like his darkness, is said to be dark and sombre, and the cause of the decay, and destruction of all things. Moreover the Shin of the Chinese, which they consider they soul of the Yang principle, is the term by vyhich taej denociicae good spirits or Aagels ; while the ICvi-ei, the soul of the Yiu principle is the desigcatioa which they giye to bad spirits, or Demons. 14 CHUNG TUNG. [Sec. XVIII. Sec. XVIII Confucius said, the man who was free from .^rief, was AVan Wang. His father Wang Ke — his son Woo Wang. His father Commenced the career of virtue, and his son continued it. Woo Wang continued the virtuous course of Tae, Wang Wang Ke and Wan Wang. He only once buckled on his armour, and ho gained the Empire. His personal conduct was such, that he ne- ver lost his illustrious name in the Empire. As to honor, he was Emperor, and in riches, he possessed all witliin the four seas. He sacrificed to his ancestors in the ancestorial Temple, and his posterity preserved the empire ( or rather he preserved th© empire to his posterity ). Woo Wang, was in the decline of life when he received the appointment of heaven. ( i. e. the Empire) Chow Kung perfect- ed the meritorious deeds (or wishes) of Woo Wang. Paid royal honors to Tae Wang, and Wang Ko, and sacrificed to their ancestors, according to the rites due totlie Einpcror. He extend- ed these sacrifical rites to the Princes, great officers of state, liter- ati and co?n:non people. If the father held a high office, and the son was one of the literati, then he was buried according' to the rites of great ofliccrs, and the subsequent sacrifices were those of tlie literati. If the father was one of the literati, and the son a great officer, then his funeral rites were such as belong to the literati, and his sacrificial rites such as belonged to a great ofliccr. * • Wan Wantj was a pcttv princn who lived nrar (he rlosc of tlie 'Ovnasfy Shane, nhout 1112 jears before ("Lrisl. His virtue und ahiliu-s as a ruler, were such, that »\vr» thirds of the Kru- pire felt deniroiiR of haviii'^' him put upon the Imperial throne. Hi» father wu* Wnnjj k« ■ inin of superior virtue, and the famous \\'oo \\ an/. «hii near the end of his life rebelled against the T) rant Chow, was one of his sons. Woo Wiinp havinp c^pelleci Chow, the last Ernpiror of tin* Sh^n-^ Dvun-ttv, vmn hv nniversal eonsent raised to the Kniperinl throne, and tb«3f became th P Chnw. Thus he carred on, or rii: ! " ■ 1. tli« Tirujouf. intent; ^(ors, and his family held the thr<< ■ • i iil hundred renrs. nd Wtio NVniia; the .son, are two of i 'i.ited eharaelers in Chinese hisUirv. i'iieir virtue iit nnid to have produceil nneh litatin); etli-et.s, iipoa the minds of their mibjerls, that it required a loni; suoea^ion of had Princes, to coninleielr iritiiitr the nation. Ilenre notwithstanding the innn\ vieionH I*rinee» that «lis,;raeed tliut Puiat.- tv. it lasted fi. nj^iiiod of e\i.i')rdiuary length. Thi« aeciiis to explaio what is ine*nl k»y WooWang preserviag hh posleiily. Sec. XIX. XX.] CHUNG YUNG. 15 Sec. XIX. Confucius exclaimed, the filial piety of Woo Wan^, and Chow Kung is universally talked of. Now, filial piety consists in rightly accomplishihg the intentions of men, and in properly completing men's actions. In the spring and autumn they put in order the ancestorial Temples, arranged in proper order the vessels of sacrifice, put the clothes of their ancestors on a per- son to represent them, and oftered the sacifices of the season. By the rites in the Temple of ancestors, are separated the diffe- rent generations, according to their regular succession. By the order of rank are distinguished the nobles from the commons: By the order ofofiice, are distinguished those possessed of virtue and talents. In the general feast, the inferior classes serve the superior; hence, this feast extends to the lower ranks, and here the aged according to their order, are distinguished by the colour of the hair. They filled the situation, practised the ceremonies, and used the music of their ancestors. They respected what they honor- ed and loved those whom they made their associates. They served the dead as they did when they were alive, and those who are buried as when they were with them. They served the great su- preme by the sacrifices oiFered to heaven and earth, and offered the sacrifices of the ancestorial hall to their ancestors. They clearly understood the manner of sacrificing to heaven and earth, and the nature of the Te (a great sacifice offered every fire years)Hence, to them the Government of a kingdom was as plain as the plam of the hand. * Sec. XX. Gae Kung asked about the mode of governing a nation. Con- fucius replied, the laws of Wan Wang were written on boards » The Emperor had seven ancestorial halls. The tributary Princes five. Great officres of fltate, three. The superior rank of literati two, and the inferior class one. The sacrifical ves- sels were valuable vessels, which were kept by ancestors " Robes, " mean garments left by ancestors, which at certain aacrifices were put on a person to represent some oue of the dead and to whom for the time, the same worship was oftered as was duet* the rank of the de- ceased. In high an tiquity these robes were put on a living person, but now they are put oa the effigy of the deceased. 16 CHXG YUNG. [Sec. XX. and slips of bamboo. While men of his mind reigned, these laws flourished, but when the men were gom, the laws ceased to operate. * The true principles ot* man naturally produce y;ood government, just as the earth nuturally produces trees. Gao 1 go- Tern iicnt is like the Po > L V3 tree.( i. e. e isy and spe^ly in its growth). Good government depends on obtaining proper men' The highest exercise of benevolence is ten lor affection lor relatives. Justice is what is right in the nature of things. Its highest exercise is to honor men of virtue and talents. To love relatives, according to the degree of their nearness, or re- moteness, and to honor the virtuous accordinjf to the degree of their worth, are what propriety leads to. Hence the good Prince ought most undoubtedly to cultivate personal virtue. Wishing to cultivate personal virtue, he must serve his parents. Wishing to serve his parents, he must not neglect to know men. Wishing to know men, he must know heaven. Tiie path of duty for all men embraces five branches. The means of walking in it are three. The respective duties of Prince and minister, father and son, husband and wife, elder and youn ;er brother, and t!ie treat- ment of friends. These five constitute the general rule of life for all men. Knowledge, benevolence and magnanimity iitd the three cardinal virtues all under heaven. Tae means of practising these is one. * Some are born with the knowledge of these. Some by study attain the knowledge of them, and others by severe eflort, ob- tain this knowledge ; but when once the knowledge is obtained, it is one. Some practise them with perfect case, some with considerable effort, and others with great exertion, but when • A« lon;j an men of the ttiamp of Woo Wnncj lived and were emplovini in the adminiBtrA- tion of goteronieut, tlic law* uf ihi:t lamaouA luonnrch wrospt^red, hui wlini those meo wei* o« piore to hr found, of i^liat value nds Lht* dead letter of ibc Uw I G(Kk1 goveniBMat d^peod* opoD men, not oo dtad laws. It h one of the b«-»t maxima of the Chinenc, nnd one which is often i) their mcnthi, tk*t Ik* virtue and poorn(l iipo« ih-» person*! woiih of the PrioM. B«t the) aoD^ptimet cany tbia doctrine too far. Vcr the hi»toty of huiuan nnturc will not bear (bea out, whcti iho) maintain aa tliev often do thru ii iho Prince shew an example of ganoioa vu- tue, Tiiltic Kiust floiuisb iu c\cr)' lamilj m tbo Luipire. — Si-e tbc 'It ilco 5iC. Sec. XX.] CHUNG YUNG. 17 once they reach tke practice of them in perfection, their merit is the same. * Confucius says he who loves study, is near know- ledge. He who acts vigorously, is near benevolence. He who knows how to feel ashamed, is near mas:nanimity (or bravery). He who knows these three, knows by what means to cultivate personal virtue. He who knows how to cultivate personal virtue, knows how to ruls mei. H3 who knows how to rule men, knows how to govern the whole E npire. All who hold the reins of Government have nine standard rules, by which to act. These require them to cultivate personal virtue, honor the virtuous, love their relatives, respect great officers, consi- der the. whole of their ministers as members of their own body, view the people as their children, encourage all the trades, treat foreigners (those who come from a distance) with kindness, and to manifest a tender care for tributary Princes. If the Prince cultivate personal virtue, then good prin- ciples will be established. If he honor men of virtue and talent, he will banish scepticism: — If he treat his relatives with affection, uncles and brothers will not grumble with him: — If he respect his great officers, then there will be no interruption to the pro- * Men's natures are originally and equally Tirtuons, bat their natural abilities are not equal. The minds of some never lose their orignal purity, su3h was the case with Yaoa and Shnn, •who were born «aj;es. In others the oriarinal puritv and per'ect intelligence of the mind are in some measure sullied and obscured by the influence of external objects ; hence, study is necessar/ in order to chasa away the moral poUiuioa and mental g oo;n and bring' the mind back to its pristine glory. This was the case with Woo Wang and Tang. There are others again, whose minds are polluted to such a degree, that it requires a long vigilant course of painful study, to etiect a complete renovation. But, as peop!e who travel on different roads all arrive at the same city, so by whatever means men obtain perfect knowledge and complete holiness, they are all alike when they do obtain perfection \ which all may do bj personal exertion.* * According to the above dognaas, there are men who find themselves bv nature possessed of perfect intelligence, and who have no more need for stud', than has the Omniscient God. Such men, they tell us were the famous Chiel'tains Yao i a:)d Shun, wh> lived in high antiqui- ty ; but with the exception of Jesus, who was God as well as man, in what other country un- ^er heaven, have such men ever been heard of ? And since tl>ev have not made their appearance in any other nation, what adeq;iate reasons can be assigned for their appearance ia China? But, here, however, as in manv other cases, the infallible sages of the celestial Em- pire, flatly contradict themselves, for MungTsze, when it suited his objects to prnise Shun, ^r Bis humble, docile disposition, and for his love of learning, declares, that he rejoiced when anj r virtue, are tbe mejiis by which to sti- mulate men of abilities and worth. To respect their office, give thera good salaries, love what they love, and hate what they hute, is the way to stimulate relatives. To have abundance of mm tor the proper discharge of business, is the way to lead on the threat oilicers of state. To treat them with fidelity and and confidence, and grant them large emoluments, is the way to encourage inferior officers To call them out at proper seasons, and exact little tribute, is the best way to lead on the people. To examine daily and try monthly, and reward according to their merit, is the means by which to stimulate all descriptions of workmen. To accompany those who are departing, and meet those who are cominir, to praise the virtuous and pity the weak are the means by which to shew kindness to strangers. To connect again the broken line of succession, raise up fallen states, regulate those which are in a state of disorder, save those which arc in d m-zer, call thnn to audience at the proper sea- sons, bestow liberally and receive sparingly, is the way to che- rish tributary Princes. There are nine standard ruhs, which ought to be attended to by all who govern an Empire, and the means of practising them is one (sincerity or truth). L-t every aff.iir be previously stu- died, and determined, then it will be established ; if not, then it will faiK Let your worda be previously fixed, tlien you will not Sec. XX. ] CHUNG YUNG. 10 stumble. Let your affairs be before deterraineJ, and they will not be fettered. Lat your actions be previously fixed, and tbey will not be feeble. Let your path of virtue ba fixed and it will be endless. If those in inferior stxtions da not obtain ths good op'nba of their superiors, they will not be able to manage th3 p3ople. There is a proper method of securing the good opinion of sap3- riors: If one is not cju^idad in by his frianis, he cannot iivd the good opinion of his superiors. To obtain the coui^dence of friends, there is a proper method : If oa^ b3 n3t obedient to pa- rents he will not be confided in by his friends. T:i3r3 is a proper way of shewing obedience to parents : If on self-examination one find that he is iasinoere, than he is not truly obedient to his parents. There is a way of attaining personal sincerity: If one does not clearly un lerstand the djctrines of virtue, he can- not have attained to sincerity. * Sincerity is the Taou or way of heaven. To aim at it, is the way ( or duty ) of man. The sincere ( or perfect ) hit the due medium without effort, obtain it without thought, and practise it spontaneously. Such are sages. Those who aim at sinceri- ty, are such as select what is good and steadfastly adhere to it. Such extensively learn it (i. e. sincerity), judge and inquire about it, sincerely reflect upon it, clearly discriminate and stead \ fastly practise it. If there are things which he (the superior man) has not studied, when he studies them, and does not at first • Not to clearly understand the doctrines of virtue, shews want of ability to examine th« foundation of the human heart, and of the decrees (or WiU) of heaven, so as to perceive elearlj where aiDscrity rests. * * * * ^BC " Sincerity " Is a term much used in the remaining part of this work. I am qnit^ sensible that our word sincerity does not by any means express fully the sense of the original word, and yet 1 cannot find any term which seems to come so near it. The Commentators debne the word to be reality without anj thing untrue, or disorderly, and some maj be apt, trom the manner in which it is used in this work, to deem our word perfection a better ren- denng than the word sincerity. But still, there are objections to the word perfection, as a correct rendenng of the original word, sacb as the sign of thi sap«laUv« degree being attaeh- 20 CnUXCx TUXG. [Sec. XX. XXI. XXII. comprchon*! them, he stiU exerts himself. When he begins to think of wliat lie had not thought ol" before, although he may not at lirst undtrstand it still he continues to consider it There are things btt\V( en which he has not previously dis- criminated, if in attempting to do so he do not at first succeed' he desists not from his clforts. As to those things which he has not before practised, if he do not at lirst succeed in practising th' in faitlifniiy, \ic. ceases u )t until tliis is accomplished. To what others have attained by oui elfort, he will employ aa hundrc d. If others have succeded by ten elTorts, he will uso a thousand, lie who acts thus, although naturally dull, will be- come intelliiicnt; although naturally weak and timid, will become strung and valiant. * Sec. XXI. From iidicHMit sincerity, to have perfect intelligence, is to bo a Sage by nature, to attain sincerity by means of intelligence is to be such by study. Where there is sincerity, there must bo intelligence; where intelligence is, it must lead to sincerity. Sec. XXIi. On the riglit, is tlie twenty first section, in which Tsze Szo connects the sense of tlie aliove section in order to establish the doctrine of Confucius respecting the Taou (or palh) of heaven • To Ijc nil CJ^uall^ virtuous ami \oi(i of moral evil is liuninn naliir»> iti its original state, ill ** licit •■ vol \ man rrceiw.H i« from liraven. In lliis, nil iiii'ii are i(juiil. Iiutinalitv auto dnl!ii'«if» and iiu«lii..'Mirr, slr(riiu:lli and wr.tkncs*. is calK'd iniMpKilitv «.f talent. In this men dil]>i. To aim ut sincerity, is tlieftnans hv iNliieli to reliiin Ju wlml all men at lir>l equally {lO.H-.. S!«ed. (\. »:. perficM inotal r< clitude ) and to tliunire tiilcnl.s ..rij,iiially noljjood, intO|foodta- enl^ require'* nn hundred fold olluM. Without this il caiumi he ollWto*!,— with tlii» it ina. , and Ihe U;ao of inlVrioi la'entH, mr.v hv hiHosNu^treniiouH ellurtB, rui:iL* his natural abi.ili«!s to a> •quality with th^ hi};h«»t dtjjree of nati\e talent. '* •* Il Mionff of the mo»t favorite doctrine* of this IuiukI'Iv people, that all M»en are hf nature *o"-! \ virtuous ; «nd (hat all are pirre«l|\ »o. Hut nnthini,' oim he nmri- opposite, to r. »ilt. tion and uniwrHiil r\perien the uiii»er*al cNprrieiire of more than five thousand N eais. hut that th.\ ntuv. hv humin exertion, bs hn.ujfhl to anv thin.' Iik.- an e-jualitv. the same eMeiit of e\iHi ien -e proves t.. he Iinpra-Mirablt Nor does it appear to be the will of llic grcol Creator that the} »bould c^cr bo c^ual Sec. XXII. XXIII ] CHUNG YUNG. 21 and of man. The twelve following s^tions contain the words of Tsze Sze in which he views the subject in various lights, in order to illustrate fully the sense of this section. It is only the man possessed of the highest sincerity, * that can perfect his own nature — he who can perfect his own nature, can perfect the nature of other men.— he who can perfect the nature of other men, can perfect the nature of things; — he who can perfect the nature of things, can assist heaven and earth in producing and nourishing things. When this is the case, then he is united with heaven and earth so as to from a trinity. Sec. XXIII. The next order of men (i. e. the next to the Sages above mentioned ), bend their attention to the straightening of their deflections from the path of rectitude. Those who can do so have sincerity. Having sincerity, it gradually accumulates and makes its appearance : after this it beg ins to shine, and at last becomes brilliant. Having become brilliant, it then moves others to virtue; — this being the case, others begin to yield to its influ- ence, so that at last it effects in them a complete renovatiort. It is only those of the highest sincerity under heaven, that can thus renovate. * The highest sinceritv, means the reality of the virtue of the sages. There is nothing under heaven that can increase it ; hence, it is perfectly free from selfishness. In this case the will or decree of heaven exijits in oneself. Examine it, try it. Its whole body, fts minute parts finer and purer qualities as well as its grosser, are all there : — not a single hairs-breadth is deficient. The naiure of men and things is also our natnire, but the Hing Ke (literally form and animation) given them difer from onrs. To perfect these, means to know them per- fectly, and to use them exactly as they ought to be used. To be united with heaven and earth, means to stand equal with heaven and earth so as to form a triad. These are the actions of the uan who is by nature perfect, and who needs not to acquire perfection by study. * * •* So it appears the Chinese, as well as most other nations have their trinity. But certaintly it is sufficently ridiculous, to form a trinity of three beings so difterent in their nature and capa- cities, as heaven, earth and man are. If by heaven and earth, they mean those material creat- ed bodies, which generally receive that appellation, then man has no reason t« be fond of being put on an equality with them. But, if, as we have often suspected, they mean, that heaven, and earth are the self-existent Creators of the universe, man included, then to put the best of men ou au equality with them, is the confounding of all order, and i« down- light blasphemy . 22 CHXG YUXG. [ Sec. XXIV. XXV. §EC. XXIV. 'Hie Taon (or reason) of the supremely sincere, enibles them tofore-knou- thinL^.s. If a nation isaboul to flourish, there will he happy omens, and when aboiit to come to r lin there will be un- happy omens. These will appe ir in Sze (an herb by which they divine ) and in the tortoise airl in tlie airs and motions of the four members. When either h ippiness, or misery is about Id come, the saires will fore-know both the q^ood and the evil, so that the supremely sincere are equal to the gods. * Sec. XXV. Sincerity is to perfect nnc's-self. Taon or reason is what men OUifht to practise. Sincerity is the ori-:in and consummation of thinj^s. Without sincerity there would bj nothiaix: hence, the superior man considers sincerity of much importance. Sincerity docs nut merely perfect one\s-self, but is the means oi' p.rfecting others. It is benevolence by which one's-self i> p 'rfected, and knowledge by wiiich one perfects oth:T.-. T.iis is (he virtue of nature; the way of uniting theiatern d and external. Hence, •very thing is done J>ccording to its season and order, f • Tt Is onlt th«v who cnrrv sincerity in the hic;he*t point, nnd irj whom there remains not • iinsr'e hairs hre^f^th ofhvpocnjv, that c«n Tore- set- iht- hidden spi iiijc* of tliiujjs. The uod« ( Shin Kwfi ) hrenuse thev emho